to preiudice the truth of ours by raysing a suspition in the ignorant of our bad dealing as if wee taught the contrary 3 His second fortresse is that neither our Sauiour Christ nor his Apostles did euer taxe the Prelates or inferiour Priests by these names directly but alwayes vnder the name of Scribes and Pharises lest they might thereby seeme to reprehend the Priesthood or seat of authority And this they did that men might know honour and reuerence to bee due vnto the Prelacy or PriesthOod although the Priests or Prelates in their liues and persons were not so commendable The consequence is not amisse albeit his reason bee not so firme and the corollary which hee hence deduceth most malitious Hence saith hee wee are giuen to vnderstand that the heretikes of this age which vpon euery occasion inueigh against Bishops Priests especially the Pope doe but ill consent in manners with our Sauiour and his Apostles But did neither our Sauiour Christ nor his Apostles taxe the Priests Prelates by their proper names for that reason which Bellarmine brings Wee may suppose I trust without offence that Gods Prophets did not go beyond their commission in taxing the chiefe offences or offendors of their times that our Sauiour or his Apostles might vpon the like or greater occasions haue vsed the same forme of reprehension the Prophets did or other more personall The true reason why so they did not was because they had no such respect of persons or titles as Bellarmine dreames of but aimed chiefly at the fairest for such vsually gaue greatest countenance to foulest sins And who knowes not now in the Synagogues latter dayes the glorious titles of Scribes and Pharises had in a sort drowned the names of Priests as the reputation of Iesuites hath of late yeeres much eclipsed all other titles of inferiour ministers heretofore more famous in the Romish Church It was likewise the high esteeme of these two Saint like sects which seduced most silly soules throghout Iewry to follow traditions contrary to Gods lawes as the Iesuites late same hath drawne most of the blind Churches children which goe more by eare then eye sight to account villany piety and falshood subtlety As our Sauiour and his Apostles reprehended the Rabbies or Priestes in their times not vnder the names of Priestes and Leuites but vnder the glorious names of Scribes and Pharisies then reputed the onely guides of godlinesse so would they were they now on earth as wee in imitation of them taxe the Romish Clergy especially vnder the names of Iesuits or other more famous orders in that church But the Sect of Scribes and Pharises being not knowne in Malachies time nor any other order so glorious then as the order of Priests he tels them their owne in their proper names And now O yee Priests this commandement is for you So did Micah and Zephania and euery Prophet as their demerites gaue occasion 4 His third fortresse is that whatsoeuer Christ saith of Moses chaire must he conceiued to make more for Saint Peters and such as sate therin Why our Sauiours admonition should make more for the Popes authority within his owne territories then it did for the Scribes and Pharises or High Priests authority in the land of Iewry I see no reason that it may concerne the people liuing vnder the Pope and Clergy of Rome as much as it did the people of Iewry then subiect to the High Priest Scribes and Pharises I will not deny for such Iudges as they were the Popes of Rome in their seuerall generations may bee nay would God they were not Let vs see then what infallibility in giuing definitiue sentence Bellarmine can proue out of the fore-mentioned place The words are plaine Whatsoeuer they bid you doe that doe What all without any exception nay you doe the Papists wrong if you collect so Whatsoeuer they speake ex Cathedra Then the proposition though most vniuersall for the forme is restrained by our aduersaries themselues vnto such doctrines onely as they taught ex Cathedra And iustly seeing this restraint hath more apparent ground in the Text then any other Therefore it is said they sit in Moses seat they are infallible not alwaies because they somtimes sit but whiles they sit in Moses seat or giue sentence out of it what is it then to giue sentence out of Moses seat to pronounce sentence solemnly and vpon deliberation If vnto all their doctrines or definitiue sentences so prononnced men had beene bound in conscience to yeeld obedience the Pope as shall bee shewed anone had neuer sate in Peters chaire yea Peter himselfe had been in conscience bound to be an Apostata from Christ But what is the meaning of these words They sit in Moses seat all therefore whatsoeuer they bid you that obserue and doe That is all that Moses first said and they recite This is a strange interpretation indeed will the ignorant or illiterate Papist reply yet to omit many others of their owne a late Iesuites whole skill in expounding Scriptures saue onely where doting loue vnto their Church hath made him blind none of theirs few of our Church haue surpassed When hee commands to obserue and doe all that the Scribes Pharises say whilest they sit in Moses seat hee speakes not of theirs but of Moses his doctrine the meaning is as if hee had said whatsoeuer the law or Moses recited by the Scribes and Pharises shall say vnto you that obserue and doe but doe not yee according to their works This he takes to bee Saint Hilaries and Saint Hieroms exposition of the place If any man yet further demand why our Sauiour did not speake more plainely Whatsoeuer Moses saith obserue and doe rather then Whatsoeuer the Scribes and Pharises say obserue and doe Maldonat in the same place giues two reasons The first because our Sauiour did now purpose to taxe the Scribes and Pharises hypocrisie which hee had not taxed vnlesse hee had shewed that they taught otherwise then they liued The second that in this Chapter hee intended to reprehend the Scribes and Pharises sharpely and therefore it was expedient hee should first commend them for some things lest all his reproofes might seeme to proceed from passion or want of iudgement Thus farre Maldonat vnto whose answere wee may adioyne that our Sauiour Christ as Maldonat also wel hath noted did speake these words vnto such as had seene his miracles and heard his doctrine and yet could not bee his dayly auditors with his other Disciples but were to repaire to the Scribes and Pharises as vnto their ordinary teachers and instructers in the Law Here if wee consider the humor of rude and ignorant people for such may wee suppose most of his auditors were as yet it was very likely they would either be slow to heare or ready to distast any doctrine that should proceed from the Scribes and Pharises mouthes whom they had heard so much discommended by
Church and chosen be as we acknowledge it to bee infinite and euerlasting if these or the like arguments make any things for the infallibility of the present Romish they proue as much and as directly for the ancient Iewish Church For that was a visible company of men not of oxen and Asses and of them God had a care also Nay they were his owne peculiar people and without al controuersie the onely visible Church which hee had on earth Wherefore all the former arguments if they conclude any infallible authority in the present Romish Church they conclude much more for the like infallibility of the Iewish And by necessary consequence if I proue that the Church had no such authority my assertion stands sure That this infallible authority which the factors of the Romish Church doe challenge is greater then any visible Company of men had before our Sauiour time And by the same proofe shall the Romish Church bee debarred for euer of both the two former pleas either drawne from the authority of the Priests or from the best forme of gouernment CHAP. V. That iustly it may be presumed the Iewish Church neuer had any absolute infallibility in proposing or determining Articles of faith because in our Sauiours time it did so grieuously erre in the fundamentall point of saluation 1 FOr proofe of the Conclusion proposed that Ierusalem had no such absolute infallibility as Rome pleades for I tooke it for a long time as granted by all that if any such authority had beene established in the law it should not haue varied vntill the alteration of the priesthood For Gods couenant with Leui was in this sence euerlasting that it was to endure without interruption vntill his sacrifice was accomplished that was a Priest after a more excellent order His oblation of himselfe was the common bond to the law and Gospell the end of the one and the beginning of the other Nor did the legall rites or ceremonies themselues though these most obnoxious to corruption vanish by little and little as this sacrifice did approch neerer and neerer as darkenesse doth before the rising of the sunne rather that consummation wrought vpon the Crosse did swallow them vp at once as virility doth youth youth childhood childhood infancy Seeing then our aduersaries suppose this infallibility was annexed as a prerogatiue royall vnto the Priesthood they cannot imagine any tollerable reason why the one should expire before the other was quite abolished Hence it is that most of them hold the Scribes and Pharises in our Sauiours time were absolutely infallible in their Cathedrall consultations And I had iust reasons to presume Bellarmine had been of the same mind For besides his vrging that place without all sense or reason vnlesse grounded on this opinion They sit in Moses chaire All therfore whatsoeuer they bid you that obserue and do these other words of his seemed to imply thus much It cannot be shewed that the Sinagogue of the Iewes did faile in saith vntill Christs comming at what time it did not faile but rather become better by change By his speeches elsewhere I perceiued by the Synagogue thus changed hee meant the Church planted by Christ not the Consistory of the High-Priests and Elders not the Catholike representatiue Iewish Church For sayeth he as it is not necessary the Popes Vicar should bee inerrable when the Pope himselfe doth guid the Church and defend it from error so neither was it necessary that the Iewish high Priest should not erre when Christ the High-Priest of the whole Church was present and did gouerne his Church in person 2 This example were it true might illustrate though ill-fauoredly his assertion once supposed as possible but no way argues it to be probable Herein his similitude failes that the High Priests in our Sauiours time were Aarons lawfull successors their Priesthood as entire then as euer it was and they Deputies to none in this ranke or order That their Predecessors had such infallibility hee faine would proue Can he or any for him shew vs when or by what meanes it should determine whiles the Priesthood lasted To take away the Popes infallibility euen in this last age of the world were in thier construction to deny Christs promise made vnto Saint Peters chaire And was not the former like prerogatiue as inseparably annexed to Moses seat did our Sauiour before his Passeouer either by doctrine or practise derogate ought from any lawfull authority established on earth much lesse from that which God had expresly instituted The greatest prerogatiue the Scribes and Pharises Priests or Rulers euer had was that they were Aarons successors and possessed Moses place and this authority was neuer disanulled but rather ratified by our Sauiour after hee had vndertaken his ministeriall function They sit in Moses seat all therefore whatsoeuer they bid you that obserue and doe And elsewhere Goe and shew thy selfe vnto the Priest c. 3* Yet this Sophister would perswade vs that Isaiah and Daniel had foretold the expiration of this prerogatiue in latter times They both indeed foretell this peoples extraordinary generall blindnesse about the time of our Sauiours conuersation on earth But this directly proues what wee obiect not what Bellarmine should haue answered at least to vs who contend the Priests and Rulers of this people were not infallible in our Sauiours time nor doth Isaiah or Daniel or any Prophet of God say they were at any time such Let any Iesuite proue what easily hee may out of Isaiahs words cited by Bellarmine that the Iewish church representatiue was not infallible in our Sauiours time and from the same wee shall as clearely euince it palpably erroneous in Isaiahs owne dayes or immediately after For the selfe same words which the Euangelist saith were fulfilled in the vnbeleeuing Iewes that heard our Sauiours doctrine were literally and exactly veriâ—ied of their forefathers before the captiuity of Babylon as the Cardinall himselfe would hee take the paines to reade the whole Chapter and reuiue the place cited by him I know would not deny His wordes are these And hee said go and say vnto this people Yee shall heare indeed but yee shall not vnderstand yee shall plainely see and not perceiue Make the heart of this people sat make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their hearts and conuert he heale them Then said I Lord how long And he answered vntill the Cities be wasted without inhabitant and the houses without man and the land be vtterly desolate and the Lord haue remoued men far away and there be a great desolation in the midst of land The truth of our assertion is so pregnant that Maldonat the most iudicious expositor amongst the Iesuites takes it as granted the words late cited were literally meant onely of that generation with whome the Prophet liued and brings this very Text as
Saint Peters loue to truth that hee would haue so fastned it to all faithfull hearts as none should euer haue failed to follow it in following which hee could not erre Doubtlesse had any such conceit lodged in his breast this discourse had drawne it out his vsuall form of exhortation had been too mild his ordinarie stile too low This doctrine had beene proclaimed to all the world with Anathemaes as loud and terrible as the Canons of any Papisticall Councell report 2 But hee followed no such deceitfull fables when hee opened vnto them the power and comming of Christ whose Maiesty as hee had seene with his owne eyes so would hee haue others to see him too But by what light By Scriptures What Scriptures Peter feede my sheepe Nay but by the light of Prophesie That is a light indeed in it selfe but vnto priuate spirites it is no better saith Valentian then a light put vnder a bushel vnlesse the visible Church doe hold it out Where did the visible Church keep residence in those dayes In Saint Peter I trow How chances it then hee saith not fixe your eyes on mine that haue seene the glory of the Lord and the Prophets light shall shine vnto you If by his commendation and proposall it were to shine hee had said better thus Ye do well in that you giue heede vnto me as to your onely infallible teacher that must confirme you in the truth of Propheticall Writings and cause them shine in your hearts but now he saith Yee doe well in that yee take heede vnto the Prophets as vnto a light that shineth in a darke place vntill the day-starre arise in your hearts This light of Prophets illuminated the eyes of Peters faith albeit with his bodily eyes hee had seene Christs glory For speaking comparatiuely of that testimony which he had heard in the Mount hee addes Wee haue also asurer word of the Prophets That the Lord had beene glorified in the Mount his Auditors were to take vpon his credite and authority nor could hee make them to see this particular as hee himselfe had done but that Christ Iesus whom he saw glorified in the Mount was the Lord of Glory he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer testimony then his bodily sense the light of Prophets This then was the commendations of his flocke that they looked vpon it which shined as well vnto them as him to all without respect of persons that take heed vnto it able to bring them not to acknowledge Peters infallibility but to the day-starre it selfe whose light would further ascertaine them euen of the truth the Prophets and the Apostles taught For Christ is in a peculiar manner the first and the last in the edifice of faith the lowest the highest stone in the corner refused by the master builders or visible pillars of the Iewish Church their faith was not grounded vpon the Prophets whose words they knew not and not knowing them they knew not him but vnto such as rayse their faith by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true square and line Christ is both the fundamentall Rocke which supporteth and the chiefe corner stone that bindes the whole house of God and preserues it from clifts and ruptures 3. But least his followers might looke amisse vpon this prophetical light rightly esteemed in the general Saint Peter thought it necessarie to advertise them not to content themselues with euerie interpretation or accustomarie acknowledgement of their truth grounded on others relations reports or skill in expounding them or multitude of voyces that way swaying This had beene as if a man that hath eyes of his owne should belieue there was a Moone or starres because a great many of his honest neighbours had tolde him so A thousand witnesses in such a case as this were but priuate testimonies in respect of that distinct knowledge which euery one may haue that list That the Lord should preserue light in Goshen when darkenesse had couered the whole face of Egypt besides seems vnto me lesse strange but more sensibly true then before whilest I consider how in this age wherein the light of his countenance hath so clearely shined throughout those parts of Europe whence the Gospell came to vs Ingolstade should still sit in darknesse enuironed with the shadow of death That her great professor Valentian borne I take it within these fourescore yeeres should grope at noone day as if he had been brought forth in the very midnight of Popery or died well nigh three hundred yeeres ago Scarse Scotus himselfe not Ockam questionlesse though shut vp in a prison where no light of any expositor had euer come could haue made a more dunsticall collection of the Apostles wordes then he hath done Saint Peter meant one of these Three First that there can bee no certaine or probable way of expounding Scriptures by our proper wit or industry or Secondly that one or other place of Scripture cannot be rightly expounded by humane wit or industry but so compared they rightly may or Thirdly that the Scriptures cannot certainely and infallibly be expounded euery where without the sentence of some other common infallible authority which in this respect is to be held as iudge of faith in the Church The Apostle hee inferres did not meane the first or second ergò the third So as the force and wisdome of the Apostolicall admonition is this No man by his priuate industry or study howsoeuer imployed eyther hee thougt not of the holy Ghosts direction or assistance or did not except it no not by any search of Scripture it selfe can certainely and infallibly vnderstand the doctrine of Scriptures in controuersies of which Saint Peter in that place speakes not one word but it is necessary he learne this of some other publike authority in the church by which the Holy Ghost speakes publikely and teacheth all His reason followes more duncticall then the collection it selfe For the Apostle straight subions As the holy men of God did speake in Scriptures not by humane authority but diuine so likewise cannot the Scriptures bee possibly vnderstood by any humane or priuate industry of this or that man but by some other authority likewise diuine by which the holy spirite which is the Author of Scriptures may be likewise the most certain interpreter of Scriptures 4 Had another read thus much vnto me and bid me read the Author or his workes wherein it was found I should presently haue named eyther Erasmus Moriae Encomium Frishlins Priscianus Vapulans or some such like Comedian disposed in meriment to pen some olde Dunces part Cannot the Sun of righteousnesse infuse his heauenly influence by the immediate operation of his spirit or doth his influence want force without coniunction with this blasing Comet or falling starre Was it not the authority of this spirit which made Saint Peter himselfe to be so authentique in his doctrine Is it not the pretended priuiledge of the same
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
they did plainely inioyne any necessitie of communicating vnder both kindes the former decree notwithstanding would manifestly inferre an vsurpation of Soueraigntie â—uer Gods word quite contrarie to the generall Analogie of faith reason and conscience by all which in cases doubtfull and for the speculatiue forme of truth disputable with eqall probabilitie affirmatiuely or negatiuely wee are taught to frame our choice when wee come to practise according to the difference of the matter or of consequences which may ensue more dreadfull one way then the other alwayes to preferre either a greater good before a lesse or a lesse euill before a greater though both equally probable Suppose then these two contradictorie propositions The deniall of the cup is a mutilation of Christs last will and testament the deniall of the cuppe is no mutilation of Christs last will and Testament were for their speculatiue probabilities in iust examination equipendent yet the doctrine of faith deliuered in Scripture reason and conscience without contradiction instruct vs that to alter abrogate or mutilate the sonne of Gods last will and testament is a most grieuous most horrible most dreadfull sinne but to permit the vse of the Chalice hath no suspition of any the least euill in it Had the Trent Fathers thus done they had done no worse then our Sauiour then his Apostles then the Primitiue Church by their owne confession did This excesse of euill without all hope of any the least compensatiue good to follow vpon the deniall should haue swaied them to that practise which was infinitely more safe as not accompanied with any possibilitie or shew of danger although the speculatiue probabilitie of anie diuine precept necessarily inioyning the vse of the cup had beene none Thus peremptorily to aduenture vpon consequences so fearefull whereto no contrarie feare could in reason impell nor hopes any way comparable allure them thus imperiously to depriue the whole Christian World of a good in their valuation testified by their humble supplications and frequent embassages to that Councell so inestimable without any other good possible to redound vnto the deniers saue onely vsurpation of Lordly Dominion ouer Christs heritage plainly euinceth that the Church is of farre greater authoritie with them then GOD Word either written in the Sacred Canon or their hearts then all his Lawes either ingrafted by nature or positiue and Supernaturall For 21 Admit this Church representatiue had beene fully perswaded in conscience rightly examined and immediatly ruled by Scripture that the former decree did not preiudice the institution vse or end of this Sacrament yet most Christians earnest desire of the Cuppe so publikely testified could not suffer them to sleep in ignorance of that great scandall the deniall of it needes must giue to most inferiour particular Churches Wherefore the rule of charitie that mooued the Father of the Gentiles to that serious protestation If meate offend my brother I will eate no flesh while the World standeth that I may not offend my brother should in all equitie diuine or humane haue wrought these Prelats hearts to like profession If want of their spirituall drinke offend so many Congregations and such a multitude of our brethren we will rather not vse our lawfull authoritie acknowledged by all then vsâ—rp any that may be offensiue or suspicious vnto others though apparantly iust vnto our selues for they could not be more fully perswaded this decree was iust then Saint Paul was that all meates were lawfull to him 22 But may we thinke these Prelates had no scruple of conscience whether the very forme of this decree were not against our Sauiours expresse command bibite ex hoc omnes drinke yee all of this For mine owne part whiles I call to minde what else where I haue obserued that the Iewes were neuer so peremptorie in their despitefull censures of our Sauiours doctrine nor so outragiously bent against his person as when their hearts were touched in part with his myracles or in some degree illuminated with the truth he taught The Councels extraordinary forwardnesse to terrifie all controuenaries of this decree makes mee suspect they were toe conscious of their own shallow pretended proofes to elude Gods word whose light and perspicuitie in this point had exasperated their hardned hearts and weake-sighted faith to be so outragious in the very beginning of that session as if they had meant to stiâ—fle their consciences and choake the truth lest these happily might crosse their proceedings or controule their purposes if this cause should once haue come to sober and deliberate debatement For as theeues oftentimes seeke to auoid apprehension by crying loudest turne the theefe so these wolues hoped well to smother their guilt and preuent all notice taking of their impietie by their grieuous exclamations against others monstrous impious opinions in this point interdicting all vpon penaltie of the causes following ere they had determined ought to teach preach or belieue otherwise then they meant to determine 23 Yet though the Councell accurse all that holde communication vnder both kindes as a necessarie Doctrine it doth not absolutely inhibit all vse of the Chalice but leaues it free vnto their Lord the Pope to grant it vpon what Conditions he please either vnto priuate men or whole Nations vpon what conditions then may wee presume will it please his Holinesse for to grant it vpon any better then Satan tendered all the Kingdomes of the Earth vnto our Sauiour for this fained seruant of Christ a true Gehazi repining at his Lord and Masters simplicitie that could refuse so faire a profer made after Sathan in all hast saying in his heart I will surely take somewhat of him though my Master spared him and pretending a message in his name to whom all power was giuen in Heauen and in earth hath got an interest in the chiefe Kingdomes of the World disposing such as hee can best spare or worst manage to any potent Prince that will fall downe and worship him and his copartner the Prince of darkenesse who of late yeares haue almost shared the whole World betwixt them the one ruling ouer infidels the other ouer professed Christians And seeing the Pope because his pompe and dignitie must bee maintained by Worldly wealth and reuenewes dares not part with the proprietie of so many Kingdomes at once as Sathan who onely lookes for honour profered hee hath found out a tricke to supply his wants for purchasing like honour and worship by his office of keeping Saint Peters keyes if earthly Prouinces or Dominions faile him Gods Word his sonnes bloud and bodie all shall be set to sale at this price Fall downe and worship him For no man we may rest assured no Nation or Kingdome whom hee can hinder shall euer tast of the Lords Cup vnlesse they will first acknowledge lawfull authoritie in him to grant denie or dispose of it at his pleasure which is an homage wherewith the Deuill is more delighted then if wee
did acknowledge him Supreme Lord of all the Kingdomes of the Earth for that were as much lesse preiudiciall to Christs prerogatiue royall as a damage in possession or goods would bee to a personall disgrace or some foule maime or deformitie wrought vpon a Princes bodie CHAP. V. Propounding what possibly can bee said on our aduersaries behalfe for auoiding the force of the former arguments and shewing withall the speciall points that lie vpon them to prooue as principally whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie 1 VNto all the difficulties hitherto proposed I can rather wish some learned Priest or Iesuit would then hope any such euer will directly answere point by point For the Readers better satisfaction I will first briefly set downe what possibly can be said on their behalfe and after a disclosure of their last secret refuge draw forth thence the dead putrified carkasse of Romish faith which vnto the ignorant and superstitious that cannot vncouer the holes and clefts wherein these impostors vpon euery search are wont to hide it may yet seeme to liue and breath as the fable went of Saint Iohn the Euangelists bodie after many yeares reposall in the graue or as the blinded Iewes to this day bragge the scepter of Iudah yet flourisheth beyond Babilon in Media or some vnknowne part of India whither no European is likely to resort for a disprouall of his relation 2 Vnto the demonstratiue euidences aswell of their errour in expounding Scriptures pretended for as of other Scriptures rightly alleaged by vs against their former or like decrees they will be readie to oppose what Bellarmine hath * done That the Church must iudge of Scriptures euidence and priuate errours in expounding it not priuate men of the Churches expositions Vnto the obiected dreadfull consequences of their decrees could these possibly be erroneous they would regest disobedience to the Church that to disobey it is to disobey God Father Sonne and Holy Ghost a sinne as hanious as mangling of Christs last will and Testament as Idolatrie On the contrarie to obey the Church euen in her negatiue decrees and naked decisions vngarded with any pretence of Scripture much more where this louing Mother for the education of her children will vouchsafe what shee need not to alleage some clause or sentence of Holy writ we obey not the Church onely but Gods Word also though not in those particular places which in our iudgements either contradict the former or like decrees or else make nothing at all for them yet in textes produced for the Churches transcendent generall authoritie As he that adores the consecrated hoste in procession because his holy Mother commands him so to doe or accoūts wāt of Christs bloud no losse because denied him by her authoritie although vnto priuate spirits he may seeme to contradict that Law Thou shalt worship the Lord thy God and him onely shalt thou serue doth yet sincerely obey the Holy Ghost and rightly obserue the true sence and meaning of these his dictates Peter I haue prayed for thee that faith should not faile Peter feed my sheep Thou art Peter and vpon this rocke will I build my Church From these places once firmely beleeuing the Church possibly cannot erre hee must not question whether the practises by it inioyned contradict the former lawes both being deliuered by the holy spirit who can not contradict himelfe This I take it is the summe of all the most learned of our aduersaries can or would reply vnto the former difficulties Not to draw faster but rather remitting the former bonds wherein they haue inextricably intangled themselues by their circular progresse in their resolution of faith admit their late doctrine lest any possibilitie of knowing Scriptures acknowledged by both to bee Gods word or of distinguishing humane testimonies written or vnwritten from diuine The present question we may draw with their free consent vnto this issue whether their beleef of the Churches infallible authoritie vndoubtedly established as they pretend in the fore cited places can bee truly resolued into any branch of the first truth or into humane testimonies onely If into the latter onely the case is cleare that absolutely obeying the Romish Church in the former or like decrees which her authoritie set aside to all or most mens consciences would seeme to contradict Gods principall lawes wee beleeue and in beleeuing obey men more then God humane authorities lawes or testimonies more then diuine 4 The strength or feeblenesse of Romane faith will best appeare if wee trie it in any one of these ioynts Whether by Diuine testimonie it can bee proued that Saint Peter had such an vniuersall infallibe absolute authoritie as these men attribute vnto the Pope Whether by like infallible testimonie it can bee proued the Popes from time to time without exception were Peters vndoubted successors heires apparant to all the preheminencies or prerogatiues he inioyed Whether either the soueraigntie or vniuersalitie of their authoritie supposed probable in it selfe or to themselues or particular iniunctions deriued from it can bee so fully notified to all Christians as they neede not question whether in yeelding obedience to such decrees of like consequences as were the former they doe not grieuously disobey Gods Word For though the Popes themselues might know this truth by Diuine reuelation or otherwise their internall assurance vnlesse generally communicable by diuine testimonies could be no warrant vnto others for vndertaking matters of feareful consequences whereof they doubt not onely out of secret instinct or grudging of their consciences but from an apprehension of opposition betwixt the very formes of lawes papall and diuine 5. First it is improbable that he to whom our Sauiour said If thy brother trespasse against thee di◠Ecclesiae was the Church vnto which all must from which none may appeale Or if Peter the Pope if he will be Peters successor must in causes of controuersie appeale vnto the Church How is he then as our aduersaries contend the Church or such a part of it vnto whom all euen Peter himselfe were he aliue must appeale Must others appeale to him as Iudge in his owne cause or he vnto himselfe alone Not as alone but so a late Papist to my remembrance answeres Gerson as accompanied with his fellow Consull his Chaire which is to him as Caesar was to Iulius and so shall Gods word be to both as Bibulus was to Iulius Caesar a meere pretence or bare name of authority nothing else Yet if that word auouch that neither S. Peters or his successors faith could euer faile in determining controuersies we contradict it not the Popes decisions only if we doe not in all doubtfull doctrines fully rely vpon them CHAP. VI. That neither our Sauiours prayers for the not fayling of Peters faith Luke 22 ver 32. nor his commending his sheepe vnto his feeding Ioh. 21. ver 15 proue any supremacy in Peter ouer the Church from
which the authority of the Pope cannot with probability be deriued 1. IS it then probable our Sauiors praiers for Saint Peter did collate any authority vpon him either oecumenicall for extent or souereigne for others dependence on it or absolutely and perpetually infallible for time without integritie of life or other condition besides such cathedrall consultation as is required in the Pope to support it Rather the proper effect they aymed at was an extraordinary assistance in the practise of such points as already had been or afterwards should be reuealed vnto him Our Sauiour while he vttered them did cleerely foresee all his followers should be sifted by Sathan he that professed greatest loue and resolution more then all the rest in such fearefull sort that without this promised supportance his faith had vtterly fayled which though afterwards it proued much stronger by this shaking yet whether stronger then was any of his fellowes is vncertaine most vnfit to be disputed Howsoeuer no circumstance in that place prognosticates or aboods such extraordinary future strength rather all suppose for the present a peculiar necessity of his Masters prayers for him as foreseeing his tripping to vse the mildest censure would be so dangerous as the memoriall of his recouery might be a perpetuall incouragement to all back sliders against distrust of Gods mercies No man so sit to raise vp such as are fallen or wallow in the filth of sinne as he that hath firmely apprehended grace from aboue or rather is so apprehended by it and yet can withall out of a sincere and humble acknowledgement of his relapses stoop lower then others in spirituall graces his inferiors and as it were let himselfe into the pit of despaire wherein sinners lie linking their present frailty in his owne forepassed infirmities It much disagrees with my temper euer to exaggerate the sinnes of Gods Saints yea I thinke the deniall of Christ was lesse sinfull in Saint Peter then the like would be in many others that haue receiued lesse grace because the temptation was aboue measure extraordinary permitted no doubt to this end that he might be a more faithfull comforter of his brethren whose faith was feeble crazed or decayed He that hopes with fruite to reprehend or exhort men much daunted or ashamed at the fowlenesse of their offences must as farre as truth will suffer him acknowledge himselfe to be a sharer in his owne reproofes to haue been sometimes tainted with the originall of their present griefe for so the parties grieued will be lesse iealous and conceit the medicine better Thus the royall host in the Poet cheeres vp his Princely guest amated at the mention of his infamous ancestors Ne perge queri casusque priorum Annumerare tibi Nostro quoque sanguine multum Errauit pietas nec culpa nepotibus obstet Tu modo dissimilis rebus mereare secundis Excusare tuas Did Parents shame their children staine sweet Prince thy case were mine For Piety sometimes her course did alter from our line The blemish though did not descend Let vertue be thy guide So shall thy same thy Parents faults though fowle and monstrous hide 2. By these and like circumstances may our Sauiors words But I haue prayed for thee that thy faith faile not Therefore when thou art conuerted strengthen thy brethren be construed most appositely to his meaning What was it then Peter was to strengthen in others That which had been defectiue in himselfe Was that his charity his faith or both Wee reade sayth Bellarmine Peters charity did faile that his faith did faile wee neuer read In vaine then doth Bellarmine in vaine do all his fellowes labour to proue our Sauiour should in these words ratifie a perpetually indeficient puritie of Roman faith for Peter was to repaire in others what had been impaired in himselfe to preuent if it were possible the like fall in such as did or to themselues did seeme to stand to conuert restore and strengthen such as in like or worse sort had denyed their Redeemer With much greater probability might the Romanists seeke to establish a perpetuall indeficient Christian charity in Peters successors had Peters loue or charity only failed But the bad liues and manners of the Roman Clergie would giue too manifest euidence against them in this attempt In this respect haue these stout challengers taken vpon them the defence of a neuer failing faith because not so easily confuted For it is a matter very hard I must confesse to prooue that faith can neuer faile which may deny Christ so formally and constantly as Peters did without defect The best is that by their owne confession this place can proue the acts or exercises of Romane faith to be no better then S. Peters was in this deniall of Christ His offence they grant was foule but his faith without defect So may Popes be monstrously luxurious in their liues but alwaies infallible in their Doctrine Reader consult with thine owne heart and giue sentence as in the sight of God of the whole frame of their Religion by the foundation and of the foundation such as they willingly acknowledge faith to be of all true Religion and euerie Christian vertue by Bellarmines testimonie If Peter became as they pretend the fundamentall rocke by confessing that Religion doubtles which hath no better ground of infallibilitie then Peters faith not secured from a threefold deniall of Christ our Confession was first planted by the Spirit of error and of Antichrist 3 Not to dispute any longer what it was but who they were Saint Peter was to strengthen all without exceptions This iustly may seeme impossible seeing the exercise of his Ministerie could not extend to all Nations much lesse vnto all ages Yet these wordes bequeath no hereditarie royall iurisdiction ouer all persons but rather inioyne personall acts of penetencie vnto Saint Peter for his former personall offence He had found extraordinarie mercie at his Lord and Masters hands and was to communicate the like vnto his fellow seruants more guiltie of his offence Christ after his faith had failed did conuert and strengthen him against the like temptation and he conuerted was commanded to conuert and strengthen others Whom Not such as by conuersion might become his brethren or rather his children in Christ but rather such as were hewen out of the same roke and could truly call Abraham their father Sira their Mother ioinct professors with him of Moses Law and the Prophets more then his brethren and associates in denying him of whom Moses and all the Prophets bare testimonie 4 To subtract all matter of calumniation from men too much disposed to cauill without any probable cause or iust occasion notwithstanding his threefold deniall of Christ I denie not a triple or quadruple prerogatiue in Peter in respect of Christs other Apostles yet consisting not in any authoritie more infallible in it selfe or more soueraigne for superioritie ouer such as were to depend vpon him as
Christ and them For it only stands by faith and confidence immediatly fastened vpon the foundation or supporters If then we may not so fasten our faith either vpon Peter or his successors we can receiue no other strength from them then wee doe from Christs other Apostles and that is only from their Ministeriall function in squaring and fastening vs vnto this liuing stone To this purpose sayth Saint Paul Other foundation can no man lay then that which is laid which is Iesus Christ. Whosoeuer was himselfe builded on him albeit he neuer heard of Saint Peter albeit the doctrines hee heaped vpon this foundation were but hay and stubble or matter alike apt to take fire yet the flame wherein these idle speculations of his braine were to perish should but singe his cloathes not deuoure his substance because by faith vnited vnto that liuing stone which without any other intermediate sconce or fence doth quench the flames of hell and keepe them from scorching any euen the last and vppermost that shall bee built vpon him vnto the worlds end For the same Apostles rule is vniuersall both in respect of time and persons If thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him vp from the dead thou shalt be saued 8. But did Saint Paul by speciall reuelation vtter this as a mystery altogether vnknowne before vnto the faithfull Rather by participation of the same spirit which spake in the Prophet he onely vnfolds the Oracle late expounded I must confesse without distinct apprehension of so good warrant them as is now suggested For the Apostle to proue his former assertion vrgeth that place of the Prophet Whosoeuer belieues in him shall not bee ashamed So then with Saint Paul it is all one to belieue in Christ raised from the dead or in the corner stone reiected of men allowed of God And it seemes the declaration made vnto Saint Peter that Christ whom he confessed howsoeuer a Rocke to fall vpon to both the houses of Israel was the sure foundation of the fathfull which the Prophet foretold should bee laid in Sion made his ignorance to say no worse in disswading his master from suffering such disgrace and ignominy of the Elders high Priests and Scribes more inexcusable because it had beene so plainely foretold that the corner stone was to bee basely esteemed of them ere aduanced of God Hence our Sauiour reproues him so sharpely Then hee turned backe and said vnto Peter Get thee behind me Sathan thou art an offence vnto me because thou vnderstandest not the things that are of God but the things that are of men As if hee had said shall this Rocke become a stumbling stone vnto thee also vnto whom it was first reuealed What I now tolde thee the Prophet long since foretold It was the Lords doing and should haue beene maruellous not offensiue in thy sight Hast thou neuer read how the builders must first refuse that stone which the Lord will afterwards appoint chiefe in the corners From remembrance of this checke Saint Peter it may be whiles hee paraphrased vpon this place vsed not the Psalmists but our Sauiours wordes Yee come saith he as vnto a liuing stone disallowed not by the builders but of men chosen not of the Lord but of God howsoeuer elsewhere hee more fully paralels these two as Saint Paul had done Christ crucified and raised againe the stone cast aside and constituted as hâ—ad of the corner Be it knowne vnto you all and to all the people of Israel that by the name of Iesus Christ of Nazaret whom yee haue crucified whom God raised againe from the dead euen by him doth this man stand here before you whole This is the stone cast aside of you builders which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby wee must be saued Then is there no other whose name imported as much as a Rocke or stone to support men against all commotions the powers of hell could raise against them 9 So our Sauiour takes the husbandmen killing of the Lord of the Vineyeards sonne and the builders reiecting the head stone of the corner as equiualent First hee demaunds When therefore the Lord of the Vineyeard shall come what will hee doe to those husbandmen that had slaine his sonne they reply hee will cruelly destroy those wicked men and will let out his Vineyeard vnto other husbandmen which shall deliuer him the fruits in their seasons And this iudgement they had giuen against themselues hee ratifies by the like expresse sentence which the Lord already had past vpon them Read yee neuer in the Scriptures the stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruellous in our eyes Therefore say I vnto you the Kingdome of God shall be taken from you and shall bee giuen to a nation which shall bring forth the fruits thereof and whosoeuer shall fall on this stone shall be broken but on whomsoener it shall fall it wil grinde him to powder 10 This may suffice for proofe that Saint Peters confessing the sonne of man to be the Christ the sonne of the liuing God was all one with our Sauiours declaration Vpon this Rocke will I builde my Church c. because Christ and the liuing stone which God had promised to found in Sion are vnto sacred Writers and all participants of that spirit by which they wrote the selfe same Nor is there any thing more vsuall with the holy Ghost then to referre like speeches of our Sauiour vnto places of Scripture more different in words then the two former alleadged albeit there bee no such identity of persons time and place or continuation of diâ—course to manifest their mutuall coherence but onely equiualency of their inward meaning This Method the holy Spirit vseth the rather I thinke because hee would accustome vs â—o investigate his sense and meaning not so much by the like forme or character of words as by the analogy of faith For as the Apostle saith the letter killeth because it vsually leadeth such as rely vpon it to strange and vnholesome senses as the identity of our Sauiours and Saint Peters name in the Syriacke or their vicinity in the Greeke and Latine made the Rocke of saluation become a Rocke of fence vnto the Romanist who by his stumbling at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falles vpon the stone laid in Sion and shall bee broken yea for this disobedience to this eternall word and seeking to lay another foundation then what was laid already that stone shall fall vpon him and grind him at least his doctrine to powder as will more fully appeare if wee compare their exposition of that donatiue they suppose he did bestow vpon Saint Peter with that Disciples doctrine whom
corner stone which onely ocupleth the whole building in which hee is the highest and the lowest first laid in humility for the disobedient to fall vpon but now exalted vnto greatest glory to fall vpon them And as the Apostle cals his owne scarres the markes of Christ because inflicted for Christs sake so may hee call Christ the foundation of the Prophets and Apostles because the onely end whereto both Propheticall and Apostolicall lawes were directed was to lay this sure foundation But granting what they take for granted The Apostle did meane wee were builded vpon the Prophets and Apostles as vpon a second foundation or first row of stones next in order vnto the rocke so they make Peter a rocke or foundation onely in this sense If they doe not hee could not bee the Rocke on which the Church is built If they do let them giue vs the right hand of fellowshippe for wee accuse them not for making him such a foundation as the other Apostles were but suchas it is euident they were not yea such indeed and substance as Christ onely is and should bee acknowledged by all the faithfull For in what sense is Christ said to be the foundation Because hee is the head of his Church both for supporting and directing it Was not Peter such in respect euen of his fellow Apostles Bellarmine can assigne no difference betwixt them but in these very tearmes All of them hee confesseth had occumenicall iurisdiction but not in such sort as Peter had all were infallible because Apostles and Ambassadors but not after the same maner he was yea Peter was their head on whom they did depend so did not hee on them This makes Peter the corner stone that cupleth the building Which doubtlesse was Christs peculiar whilest hee liued on earth not communicated vnto Peter as they acknowledge vntill his resurrection or ascention That they tell vs then they make but one primary foundation and therefore none such as Christ is as if they should say they admit no more such Popes as Pius primus was because there hath neuer beene nor euer shall bee any Pope Pius the First but hee for to make Peter such a Primate is to make him a foundation or head of the same rancke and order that Christ was onely his inferiour as successor in time or to vse their words a foundation in Christs place So Bellarmine expresly auoucheth where prouing Peters Supremacy or Lordship from his name hee thus inferres Peter onely was knowne by Christs owne name of Cephas or Rocke whereby he is called as often as by any other whatsoeuer yea this is the peculiar attribute in which he is set out vnto vs as the foundation and head of the Church therefore Christ communicating this vnto Peter would haue it signified vnto the world that hee meant to make Peter the foundation and head of the Church in his owne place Why doth Christ cease to bee the foundation in becomming the head stone in the corner or doe they to auoid open suspition of Antichristianisme acknowledge him come in the flesh but gone againe to make roome for Peter and his successors Certainely were the Apostle to gather the meaning of Bellarmines speeches his inference would bee thus In that he sayeth a new head is come in his place hee abrogates the formers authority as he was Ambassador betweene God and man nor is it now as the Testament giuen by Moses was in the Prophets time ready to expire but already expired by actuall succession of another vnto whom Christ the first visible head or foundation did at his aduancement to higher dignity seale the same commission hee had from his father for transacting all affaires concerning the state of his visible Church 18 But doth the space betweene heauen and earth more exceed Romes distance from the vtmost ends of the world then hee to whom all power was giuen in heauen and earth doth the present Pope in amplitude of spirituall iurisdiction Whence is it else that Christ regiment cannot so fully and immediately extend it selfe vnto his Church militant wheresoeuer scattered vpon the face of the earth as the Popes may to the East or West Indies from eyther of which he cannot receiue certaine information how his instruction sent thither succed with his flocke vnder a yeeres space at the least Euery Pope in his time is a rocke a foundation an head in Christs absence from the earth Might not euery one of them in like sort admit a Pope a Vicar generall an absolute fellow Monarch from whom in these remote countries there should bee no more appeales to Rome then are from Rome to Christs throne of Maiesty If wee speake not of that Maiesty which hee there enioyes but of that authority which hee sometimes had or wee can imagine hee could haue in regiment of his Church were hee now visibly present in the flesh it is that Saint Peter and his successors may by our aduersaries doctrine be more properly instiled compeeres to Christ then the best man liuing besides vnto the worst of them For it must bee thought that Christ in his absence ratifies all their decrees without exception as wee may not question them more then wee might Christs owne were hee visibly resident in his Church yet was the authority of Christs other Apostles so mightily ouertopped by Peters Supremacy that they could not bee infallible or occumenicall without his approbation If they were Peter was not such an head to them as his Successors are to theirs euen to all Bishops or inferior Ministers throughout the world If they were not the Pope if hee will bee Peters Successor should make Bishops or Cardinals at least eleuen occumenicall Pastors of authority infallible though with such dependancy on his plenarie power as Christs other Apostes had on Peters Or let them resolue vs in other fundamentall difficulties which their doctrine ministers 19. Christ sayd thou art Peter that is say they a Rocke an head a foundation in my place Vnto whom was this sayd to one of the twelue expressed by name Simon the sonne of Iona To whom likewise singularised by the same expresse tearmes of indiuiduall difference and like restraint of present circumstances or occurrences it was said feed my lambes feed my sheepe If any of Christs speeches as the Popes aduocates graunt many were personally directed to Saint Peter questionlesse these two By what analogie of faith or rule of Grammer can they then extend these to euery Pope in his generation or if any such there haue beene or yet may be vnto whom the foeminiue title of Petra by right of sexe may better agree then vnto Simon Bar-Iona Yet might the name or title infallible draw the supreame dignitie after it they are much-ouerseene in not giuing the name of Peter to euery Pope Christ they confesse is come in the flesh and was in person made head and foundation of the Church and at his departure left Peter in
sits as God in the Temple of God shewing himselfe that he is God For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equiualent to the Syriacke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sence they take it as affording such impregnable supportance or fortification against the powers of hell world or flesh is oftener by their owne vulgar latine rendred Deus then Petra or Rupes which it directly signifies because considered with these circumstances or effects it is rather a glorious title of the god-head or deity it selfe then a particular attribute taken from some diuine propriety communicable to Gods seruants in the abstract 23. Lastly vnto mee their common exposition of Christs speeches vnto Saint Peter suggest this argument more then demoustratiue that the Papacy is led by the spirite of great Antichrist in that no doctrine of Diuels can more directly contradict or more shamefully deny the vertue and power of Christ come in the flesh nor more peremptorily disanull or cancell his promise there made vnto his Church then Iesuiticall comments vpon it doe Christs promise was a promise of life and sauing health a full assurance of eternall happinesse to all that should bee truely built vpon that Rocke which Peter confessed or which they say Peter was They make the tenure of this glorious couenant to be no more but this that Peters successors and such as will builde their faith vpon them speaking ex Cathedra as vpon Rockes inuincible shall be indefectible in points of Christian faith and manners howsoeuer euen these Rockes themselues may be for life and conuersation as wicked as Annas or Caiphas or other blinded guides of the Iewish Sinagogue that crucified our Saniour 24 Thus by a pretended successiue perpetuity of Peters faith they vtterly abolish that liuely faith whereby he confessed Christ which is alway included as a necessary condition without which none be capable of that glorious promise but with it all are made immediate heirs of saluation Or to speake more plainly none may expect the least portioÌ„ of Peters blessing without Peters faith nor can that be in any but such as are borne of God Euery one saieth Saint IOHN that is borne of God ouer commeth the world and this is the victory that ouer commeth the world euen our faith And again who is he that ouer commeth the world but hee which belieueth what Peter had confessed that Iesus is the sonne of God And our Sauiour himselfe to whom his father had giuen power ouer all flesh that hee should giue eternall life to all giuen him by his father tels vs that this life eternall must grow from that root of faith which first did branch in Peters mouth but must be so planted as it grew in him in euery hart endued with sure hope much more in al such as lay challenge to such preheminency or prerogatiue of faith or hope as Peter had This is life eternall that they may know thee sayeth Christ speaking of his Father to bee the onely very God whom thou hast sent Iesus Christ so then God manifested in the flesh was the Rocke of saluation whereupon the Church is built he that rightly knowes and so belieues this truth hath life eternal dwelling in him 25 But shall such a faith as may be seuerd from charity shall such a knowledge of Christ as may bee in them to whom Christ shall say Depart from mee I neuer knew you I say not make any so impregnable a Rocke but so fasten any to that Rocke so impregnable as the gates of hell shall not bee able to dispossesse him of eternall life Whiles wee produce the late cited or other testimonies alike pregnant to condemne the Pontificians for denying Iustification onely by faith they thinke themselues fully acquitted with this solution that our assurance of saluation relies not vpon faith as alone but as it is the foundation of charity and accompanied with other christian vertues We neuer taught as shall be shewed in that controuersie that faith vnlesse thus attended could with true confidence plead cur cause before God which yet though thus at tended it onely pleades But here our aduersaries must be contented to take their payment in their own coine For if no man can bee iustified or made heyre of saluation it is vnpossible any should bee a liuely stone or liuing member much lesse a supreame head or sure foundation of that spirituall house alwaies victorious ouer death and hell without a faith so appointed as in the former case they require without a faith as clearely testifying Christ dwelling in men by workes flowing from it as their edification vpon him by an Orthodoxal forme of words Whosoeuer is destitute of a faith thus bearing fruit vnto saluation is so farre from being a Rocke or sure foundation for others to build vpon that hee himselfe if we may belieue our Sauiour buildes all hâ—s hopes vpon the sand Whosoeuer heareth these my words and doth them not shall bee likened vnto a foolish man which hath builded his house vpon the sand the rain fell and the stoudes came and the winds blew and beat vpon that house and it fell and the fall thereof was great Not euery one therefore that saieth vnto our Sauiour as Peter did thou art the Christ the sonne of the liuing God but he that expresseth his faith and hope by works answerable to Christs conuersation in the flesh and his fathers will shall enter into the kingdome of heauen because hee onely is built vpon that Rocke which the floud-gates of hell cannot vndermine or ouerthrow For whosoeuer sayeth our Sauiour heareth of mee these words and doeth the same I will liken him to a wise man which builded his house on a rocke And the raine fell and the floudes came and the winds blew and beat vpon that house and it fell not for it was grounded vpon a Rocke 26 Let the Iesuite either produce any heresie broached since our Sauiours Incarnation or frame a conceite of any but Logically possible before his comming vnto iudgement which in outward profession not disclaiming the former maine foundation of christianity God manifested in the flesh can indeed and issue more euidently ouerthrow it more distinctly contradict either those fundamentall precepts of saluation last cited or more fully euacuate the often mentioned promise made vnto Saint Peter then the foundation of Romish religion as Romish doth and I will doe publike pennance in sacke-cloth and ashes for laying the imputation of Antichristianisme vpon it Our Sauiour saith whosoeuer heareth these words and doth them not doth build his house vpon the sand They teach the contradictory as an Article of faith that the Pope or a councel of Bishops assembled by his appointment instructed by his infallability confirmed by his plenary power doe alwaies build vpon the same Rocke as Peter did yea that the Pope himselfe how wicked soeuer is that very Rocke whereupon the Church that is in their language the Bishoppes thus
assembled is built the oecumenicall Pastor that must keepe them and by them all Christs flocke from going astray the supreame head that by his vertue and influence must sustaine euery member of Christs body here on earth from falling into heresie or approching the territories of hel through any kind of error or infidelity 27 Our Sauiour promised in solemne manner ex Cathedra the gates of hell shall neuer preuaile against his Church What Church the Catholike What Catholike Visible or Inuisible Triumphant or Militant Visible and Militant What Catholike visible militant Church The Romane that consists of diuers members In it some are Pastors some are sheepe whether haue better interest in that promise Pastors Of Pastors some are Prelates some inferiours whether are to be preferred before the other Prelates doubtlesse for of them consists the body of the Church representatiue which is most properly called the Church and next in reuersion vnto Peters prerogatiue Did the gates of hell then neuer preuaile against the greatest Romish Prelates I nominate no particular person I speake onely of them as the Scripture doth of Drunkards Whoremongers Adulterers Dogs Enchanters Many of highst place in that Church haue for a long time liued and for ought their followers can or care to say vnto to the contrary died such as the spirit of God hath excluded from the kingdome of heauen such as Gods word tels vs hell must swallow vp with open mouth Are they the Church and may hell gates preuaile against them and yet not preuaile against the Church 28 But if a woman an whorish woman cannot be taken without an excuse may wee thinke those effemenate sworne creatures of seruitude to that great strumper can want an answere No this distinction is alwaies at hand Their Popes and Cardinals may as erre so goe to hell But how as priuate Doctors not as oecumenicall Pastors not as they speake ex Cathedra so to my remembrance I haue read of a proud Romish Prelate that reproued for his secular pompe made answere hee followed these fashions as hee was a Duke not as an Archbishoppe But the reprouers reply hath made the Apologie better then which no Iesuite can make for the Pope most ridiculous euer since If this be so quoth the shepheard such was the Pastor God had appointed to rebuke the madnes of this false Prophet I pray resolue mee what shall become of my Lord Duke if the Archbishoppe goe to the diuell If many sometimes Popes be now in hell as no Iesuite I thinke will professe any morall hope that all are saued What is becom of the Church representiue which lodged in their brains Hath the number of glorified Saints been encreased by their departure from earth Were they euer a whit more happy for being heires to that glorious promise Thou art Peter and vpon this Rocke will I build my Church or were their comments vpon that place Orthodoxall what was the comfort Saint Peter himselfe could euer haue reaped thence Onely this though Sathan may so sift thee that thy soule may goe to hell before thy body descend to the graue yet rest assured of this that thy faith which in Cathedrall resolutions shall neuer faile thee in thy life time shal suruine in thy successors when thou art dead but to what purpose if notwithstanding this prerogatiue all may descend one after another into hell 29 Or if their doctrine were true to what end did Christ come in the flesh onely to build a Church which like a lampe or candle may gloriously shine whiles there is an interrupted succession of Popes to propagate the splendor but whose glory when that expires for ought that glorious promise addes vnto it must bee extinguished as the light goes out when the oyle is spent Better assurance then euery Pope for his time hath Saint Peter by their doctrine had none from those wordes of our Sauiour For whatsoeuer power or prerogatiue was in them bequeathed to him doth descend by inheritance to his successors And would the meanest Iesuite now liuing haue gloried much in a life graced with no greater visible Church dignity then S. Peters was perpetually exposed to like danger without any other solace to support it saue onely this that his posterity should enioy the same priuiledges But now that the glory and dignity of the Romish Church is becom so great the Iesuites portion thereby grown so fat they can bee well content to sooth vp the Pope in his conceit that howsoeuer his person may goe to hell a place it seems not much dreaded because vnknown yet hell gates shall neuer preuaile against his faith which hath brought such large possessions to the Church both which hee may infallibly entayle to his successors vntill the worlds end But as I said before what then shall become of that cathedrall faith shall it augment the quire of Gods elect or can they make as many S. Faithes as haue beene Popes 30 Herein appeares the excesse of these dayes impietie in respect of former that this imaginary Idea of Romish faith should be more superstitiously adored then any other Idoll in the world euer was Although that of the Apostle may bee more properly said of it then any other nihil est in mundo Other Idols represented either men or beasts some permanent creature or reall quality This is a fancy of a Chimaera a shape of nothing or if by nature and essence ought it is such a conceit or mentall quality as may bee in diuels Existance it hath none but as Eclypses of the sunne by fittes or courses when the Pope shall speake ex Cathedra What shall become of it and the colours in the Rainbow after the day of iudgement are two questions of like vse consequence and of these two obiects the one as fit to direct mens courses by sea or land as the other to conduct vs towardes heauen The dazled imaginations of these Idolaters that can thus conceit this faith to bee spirituall and eternall by succession when it cannot saue them in whom it is are much worse then some foolish heathens dreames of an immortall fame that was to accompany their mortall soules as they esteemed them and argue in these sonnes of Antichrist either an incogitancy or vnbeliefe of Christ who liues for euer come in the flesh or a secure worldly hope hee shall neuer or not this long time come to iudgement 31 Saint Peter hath fortold that there shall come in the last daies mockers which will walke after their lusts and say where is the promise of his comming for since the fathers died all things continue alike from the begiuning of the creation Atheists and Libertines I know here are literally meant But as the Prophets vsually prefigure our future blisse by Ierusalems presēt glory or other known felicity by which perhaps it was represented vnto them So might S. Peter shadow out vnto vs the mystery of iniquity according to that rude draught
which it had in his time For the substance natiue quality or proportion of the Atheists and the moderne godlesse Romanists mockery that are the same onely the one is more rude and rough hewen the other more smoothly varnished with hipocrisie and ouerlaied with artificiall colours The blunt Atheist like a lewd debter that simply denies his bond imagines the Lord will neuer come to call him to an account The subtle Romanist like a crafty companion that acknowledgeth the debt but no set day of payment specified saue onely tomorrow hopes to driue off God almighty from day to day putting Christs comming as farre from him the next three yeeres to come as it was the last three past and so would hold on these hundred thousand yeeres if the world should stand so long because Antichrist who by professed enmity against Christ shall giue the world three yeeres warning according to the yeeres of an hireling of its dissolution if wee may belieue this mocker is not yet reuealed Nor euer shall bee to him vnto whom since the Patriarkes and Apostles died continue as they did from the beginning of the new creation mans redemption without any generall Apostasie or decay of Peters faith which remaines still as fresh and liuely as when he first confessed Christ Not the Iew more sottish in expecting his Messias then this hypocrite in deferring Antichrists comming And no maruell when that which first caused the Iew so grieuously to stumble and since retaines him in his vnbeliefe is made the onely ground of the Romane Catholikes faith Hell by approued experiment of the ones fall knew well the same charme would enchant the other both being equally tainted with a superstitious heathenish conceit that their teachers could not erre because they sit in the seates of such as were infallible in their life times And hence it is they are so blind and see it not bewitched and bewitching others with continuall reiterating that magicke spell of templum Domini the Church the Church words whose meaning they vnderstand no more then simple women doe waggish scholars medicines or charmes for the tooth ach Their ignorance though they may put vs in mind of another mockery they make of our Sauiours words 32 For where hee promised hell gates should neuer preuaile against his Church meaning against no true Christian soule espoused to him by an indissoluble knot of faith and euerlasting loue these mockers dispossesse the Christian world of this glorious hope by a double delusion first perswading it that the vniuersall Church militant may encampe in one mans brest vpon whom though hell shut her gates the simple such as they would make vs all must belieue the Church is safe because hee came not with them as an heretike For so in the second place though our Sauiour promiseth in termes as ample and maiesticall as can be deuised that not Hell gates that is no power or force of hell shall bee able to hold play with that Church whose safe conduct to his heauenly kingdome hee there vndertooke they make the meaning of his assurance to bee but this No heresie as if hell gates were furnished with no other munition shall euer make breach vpon the Romane Consistory or approach the Popes seat of dignity Thus to support the Popes supremacy they would make Christ so to shufle as if a Prince were it possible any Prince could bee so base should warrant his confederates safe conduct through his territories vpon as high tearmes as his soueraignery or supremacy would stretch vnto and yet challenged vpon the others miscarriage interpret his meaning to haue been but this I did warrant him he should not die of poyson administred by any Physition of mine in my dominions that no violence should bee offered him by theeues and robbers or other vnruly subiects I vndertooke not CHAP. VIII That the Romanists beliefe of the Churches infallible authority cannot be resolued into any testimony better then humane whence the 〈◊〉 conclusion immediately followes That the Romanist in obeying the Church-decrees without examination of them by Gods word prefer mans lawes before Gods 1 SEing it hath beene manifested as well by ostensiue proofe from Scriptures as by deduction to inconueniences most contrary to the analogy and preiudiciall to the main foundation of faith that Saint Peter was not the Church nor such an head as the Pope doth make himselfe of all the faithfull the principall point is cleare that the Romanists beliefe of such a transcendent absolute oecumenicall authoriry in the Church as might warrant our obedience to the former decrees cannot bee resoluedinto any diuine testimony or absolute promise of Christ in neither of which the Pope can haue any interest but onely by right deriued from S. Peter 2 To follow them a little in their schoole humor onely reckoning the speculatiue probabilities that can bee brought for them without computation of their blasphemies or other dangerous consequences wherewith their doctrine heretofore hath beene and must bee farther charged let vs trie what strength the other ioincts haue in themselues and see in the next place what proofe they can make their Popes are successors to such preheminences as Peter had Albeit euen this ioinct as all the rest of their religion is quite benummed and vtterly depriued of sence by the deadly blow lately giuen to the principall nerue whence life and motion must bee deriued to the whole body of their religion for if wee consider the intensiue perfection of that preheminence or estimation which Peter in respect of his fellowes had either with his Lord or with his flocke this was founded in a correspondent excesse of his loue his liuely faith and diligent feeding vnto no one of which good qualities the Popes professe themselues heires infallible Or if wee respect the extent or amplitude of S. Peters extraordinary soueraignety it was the same with Dauids kingdome or Christs owne pastorall charge and reached but from Dâ—n to Beershebah At the vtmost it and the circumcision had the same circumference Within which how great soeuer his authority was the Pope can haue no pretence to bee his successor therein For the edification of the people committed to him by our Sauiour was to bee finished before Ierusalems destruction since which time Israel hath beene perpetually scattered amongst the nations without a shepheard to gather them And when it shall please the Lord as it is probable it will to reduce them to his fold their Ruler shall bee of their own people strangers shall haue no more dominion ouer them 3 Had the Pope deriued his right from Saint Thomas Bartholomew or other Apostle which haue no writings extaÌ„t this might haue yeelded some surmises not so easie to bee disproued that Romish traditions did containe the summe at least of all these Apostles vnwritten doctrine if from Saint Paul the great Doctor of the Gentiles and first planter of faith amongst the Romans as much commended by him as any other of his children
an answere vnto his demaunds which argues that the reuelation made to the Priestes was also manifested to the party solemnely and in sincerity of heart proposing the questions whereof hee desired to be resolued 5 That the Priest had no such priuiledge or absolute promise of Gods infallible presence as the Pope challengeth is apparant from the law of temperance prescribed And the Lord spake vnto Aaron saying thou shalt not drinke wine nor strong drinke thou nor thy sonnes with thee when yee come into the Tabernacle of the congregation lest yee die This is an ordinance for euer throughout your generations that yee may put difference betweene the holy and vnholy and betweene the cleane and vncleane and that yee may teach the children of Israel all the statutes the Lord hath commanded thee by the hand of Moses If these Priests themselues were vnholy and vncleane they could not infallibly discerne betweene the holy and vnholy betweene the cleane and vncleane if they liued not according to this they could not teach the children of Israel the rest of Gods expresse lawes much lesse could they infallibly manifest vnto them his will in all doubts and controuersies But the Pope so absolute is his prerogatiue which the Iesuites attribute vnto him must bee thought to bee infalliby assisted by the holy spirit albeit hee lead a most vnhallowed vnclean polluted life 6 But for the promise made vnto Leui and his seede God himselfe by his Prophet Malachy most expresly interpretes the meaning of it And now O yee Priests this commandement is for you if yee will not heare it nor consider it in your heart to giue glory vnto my name saith the Lord of hostes I will euen send a curse vpon you and will curse your blessings yea and I haue cursed them already because ye do not consider it in your heart behold I will corrupt your seed and cast dung vpon your faces euen the dung of your solemne feastes and you shall bee like vnto it and yee shall know that I haue sent this commandement vnto you that my couenant which I made vnto Leui might stand saith the Lord of hosts My couenant was with him of life and peace and I gaue him feare and hee feared me and was afraide before my name the law of truth was in his mouth and there was no iniquity found in his lippes hee walked with mee in peace and equity and did turne many from iniquity for the Priests lips shall preserue knowledge and they shall seeke the law at his mouth As if hee had saide Such Priests I haue had in former times and such might your prayses from my mouth and your estimation with men haue beene had you framed your liues according to the rules which my seruant Moses had set you But were these Priestes against whom hee here speakes infallible in their doctrine still because Gods promise was so ample vnto Leui If they were not why doth Bellarmine bring this place to proue the Popes infallible authority in teaching diuine vntruthes If they were why doth the Lord complain in the words immediately following But ye are gone out of the way ye haue caused many to fall by the law yee haue broken the couenant of Leui saith the Lord of hastes Therefore haue I made you also to bee despised and vile before all the people because you keepe not my wayes but haue beene partiall in the law 7 This place alone though many others might be brought clearely euinceth Gods promise vnto Leui and his posterity during the time of their priesthood to haue been condititionall not absolute And as Gods promise of infallibility was vnto him his seed such was the obedience due to thē their authority not absolute but conditional where the precepts may seem vniuersal yet are they to be limited oftimes by the conditiō of the priests life 8 But sundry propositions there bee in Scriptures for their forme vniversall which are also absolutely true in their proper subiect whose full extant or limits notwithstanding are not alwayes euident Whence many mistake in stretching them too farre others seeing them faileS in some particulars which seem comprehended vnder the vniuersality of their forme suspect the absolutenesse of their truth and account them rather morally probable or conditionally true then necessary and certaine yet are they most absolutely necessary and certaine onely their vniuersality is to bee limitted by their proper subiects This is a common difficulty in all arts though lesse apparent in the Mathematickes or Metaphysickes or other like abstract contemplatiue sciences But in Philosophie as well naturall as morall many generall rules there bee most true and euident to such as know the nature or quality either of the subiect or matter whereunto they are applied or of these particulars whence the induction was gathered and yet are obscure and doubtfull vnto others who marke the vniuersality of their form not so well acquainted with the nature of those subiects in which their tru his principally and most euidently seene nor so able to discerne the identity or diuersity the proportion or disproportion which other subiects may haue with the former but of the triall of rules in arts if God permit elsewhere I will now instance in Scripture onely what proposition could bee for the forme more vniuersall what precept conceiued in words more generall then that of sanctifying the Sabaoth In it thou shalt do no wanner of workees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies vllum opus The Scribes and Pharisies putting a Religion in the letter of the Law as the Iesuites now doe when it may make for their aduantage did conclude from the generality of this precept that our Sauiour brake the Sabaoth when hee healed the sicke vpon it Their pretences if we respect the vniuersality of the proposition onely were farre more probable then the Papists can picke any for their purpose Yet Iewish skill in that they consider not the end of the Sabaoth which might haue limited the vniuersall forme of the precept and restrained it vnto some kind of workes onely for not all but onely all those workes which were repugnant to the end of this precept were forbidden The end of the Sabaoth was to sanctifie themselues vnto the Lord to set forth his praise both in words and workes Such workes then onely are here onely forbidden as did distract the mind or make men vnapt to heare read or meditate on heauenly matters all workes of secular vocation or priuate consequence which might hinder mens endeauours for procuring the health or wel-fare of others not works of charity or present necessity not works tending to greater publike good or to the auoidance of greater harmes which could not be preuented but by present working for men are to read heare and meditate vpon Gods word that by it they may bee fruitfull in good deeds by which Gods name is more immediately glorified then onely by speaking well and
Priestes definitiue sentence What construction then can any Iesuite make of these words A diuine sentence shall bee in the lips of the King his mouth shall not transgresse he saith not in execution of iudgement giuen by the Priests but in iudgement giuen by himself seeing it is an abomination to Kings to commit wickednes for the throane is established by iustice And againe Righteous lips such the Priests should as and might haue beene but vsually were not are the delight of Kings and the King loueth him that speaketh right things This place if wee respect either the abstract forme of precept or plenitude of Gods promise for abiliment to performe it is more plaine and peremptory for the Kings then any can bee brought for the high Priests infallibility in giuing definitiue sentence yet doth it not necessarily inferre Kings shall not but rather shewes that they should not or that they might not at any time erre in iudgement so they would stedfastly follow those rules which God had prescribed them For when God saith A diuine sentence shall bee in the lips of Kings this speech doth no more argue a perpetuall certainety in giuing righteous sentence then if he had said A corrupt or erroneous sentence shall not be in the lips of Kings or his mouth shal not transgresse in iudgement For as that which God saith shall not be done oftimes is done so may that which God saith shall bee done bee oftimes left vndone Who is hee then would make this collection God saith Thou shalt not steale that is no man shall steale ergo there can be no theeues no theft committed yet is our aduersaries collection as foolish The Priests lips shall preserue knowledge Ergo they cannot erre in giuing definitiue sentence or againe The spirit shall lead you into all truth they shall be all taught of God therefore the Church shall be infallibly taught by the spirite and shall as infallibly teach others liue they as they list 6 These places shew what should bee done and what God for his part will infallibly performe so men would be obedient to his word but neither doe these or any of like nature include any infallibility of not erring without performance of due obedience in practise of life nor doe they necessarily conclude that men alwayes shall performe such obedience The most which they inferre is this that Gouernours by duety are bound to performe that performing such obedience in practise of life they might bee freer from error in their doctrine or definitiue sentence And it was abstinence and integrity of life that was to preserue sincerity of iudgement in Princes as well as Priests lips for which reason Princes had their precepts of temperance answerable to those rules prescribed for the Priests So Salomon teacheth kings Giue not thy strength vnto a woman nor thy wayes this is to destroy Kings it is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke lest he drinke and forget the decree and change the iudgement of all the children of affliction This place euidentlie shewes that if their Princes were of riotous or intemperate liues they had no promise that they should not peruert the iudgement of the children of affliction The Conclusion hence arising is all the places that can bee brought either for the King or Priests authority rather shew what manner of men they should be both in life and iudgement then assure them of any infallibility of iudgement if they be dissolute in life This was a point neuer dreamt of by any before the Popes notoriously infamous liues did discredite the titles of sanctity and infallibility which from a conceit of their predecessors integrity they haue vsurped and inforced their parasites to frame a distinction of sanctity in doctrine separated from sanctity in life 7 It is questionable whether both Priestes and Princes of Iudah had not an extraordinary priuiledge aboue all other nations both for being infallible in their definitiue sentences whilest they liued according to the lawes which God had giuen them and also for their more then ordinary possibility of liuing according to such lawes Gods blessings as is most probable in both these respects were extraordinary vnto their Princes and Priests yet not so infinitely extraordinary that either of them might without presumptuous blasphemy hope for ordinary integrity such as the more ciuill sort of heathens had much lesse for any absolute infallibility if they were extraordinarily wicked in their liues or vnfaithfull in their other dealings Euen the peoples wickednesse did impaire the force and vertue of these extraordinary blessings promised to their Kings and Priests God gaue them priests as well as Princes in his anger such as should be plyable to their humor not such as should infallibly direct them against the suggestions of the world and flesh for their spirituall good So that these gracious promises both for their spirituall and temporall gouernors sincerity in iudgement did depend in part vpon the condition of this peoples life 8 The vsuall Prouerbe was most true though the words thus inuerted like people like Priests Thus did the wise sonne of Siraâ—h interpret Gods promises both to Priest and Princes Because Phineas the sonne of Eleazar had zeale in the feare of the Lord and stood vp with good courage of heart when the people were turned backe and made reconciliation for Israel therefore was there a couenaÌ„t of peace made with him that hee should be the chiefe of the Sanctuarie and of his people that he and his posterity should haue the dignity of the Priesthood for euer And according vnto the couenant made with Dauid that the inheritance of the Kingdom should remaine to his sonne of the Tribe of Iudah so the heritage of Aaron should bee to the onely son of his sonne and to his seed God giue vs wisdome in our heart to iudge his people in righteousnesse that the good things that they haue be not abolished and that their glory may endure for their posterity 9 For what wee haue said it is most euident that the precepts inioyning obedience vnto ciuill Magistrates are as large ample as any can be found for obedience vnto spirituall gouernours and what limitations soeuer the one did the other might admit during the time of the Law The promises of Gods extraordinarie fauour for directing both in their proceedings were equall to both alwayes conditionall in both cases 10 As for this Law Deut. 17. the very nature of the Text and circumstances annexed thereto inferre no more then this That God would haue a supreame Tribunall amongst the Israelites wherein all conâ—rouersis which could not be ended in inferiour Courts were to bee finally determined lest priuate contentions might grow to publike dissentions or wranglings for petty damages turne to the ouerthrow of the state by disturbance of common peace It may bee admitted then that absolute obedience is here enioyned but not
that blessed mouth which spake as neuer mans did For it is a worke of great iudgement nay of the spirit ouerruling the flesh to make men rellish their doctrine whose liues conuersations they loath And such as are but schollars though neuer so meane to an excellent master will vsually be puft vp with a conceit of themselues from other mens conceit and commendations of him and in this humor scorne to learne of any more meanely qualified or of lesse estimation in the same profession Againe there is a iealousie in most illiterate minds that their Preacher if hee follow not such lessons in his life as hee giues them doth not teach them as they should bee taught nor instruct them sincerely as hee thinkes but rather in policy inioynes them strictnesse of life that hee himselfe may follow his pleasures without partners 5 Hence vsually are many wholesome spirituall medicines disproued ere proued or tasted because the parties vnto whom they are tendred haue no conceit or rellish of any good but what is pleasant to sense or profitable for secular purposes such as none that truely thinke or call good but will so entertaine it in action and resolution neuer willingly preferring the lesse before the greater both being of the same kind If a man should make choice of that bargaine which he would perswade as lesse commodious vnto others none would belieue hee spake sincerely as hee thought but rather cunningly to preuent others or to effect his owne gaine without a sharer But whilest secular good stands in competition with spirituall albeit wee approue the one as truely good and condemne the other as euill yet euen the best of vs is often enforced to take vp that complaint To will is present with me but I finde no means to performe that which is good for I doe not the good things which I would but the euill which I would not that doe I. Rude and illiterate mindes ignorant of this difference betweene sensitiue and spirituall good as altogether vnacquainted with the one out of their owne custom alwayes to act what they intend suspect their Pastors whilest they commend wholesome food vnto them do not thinke because they do not as they say From this sourse issue these or the like mutterings amongst themselues Tush if our Parson were of the same minde out of the Pulpit as he makes shew for in it why should bee not frame his life accordingly Doth he loue vs trow we better then himselfe nay I warrant him hee is old inough to know what is good for himselfe and if he knew that which he bids vs do to be as good for him as hee would make vs belieue it is for vs what a Gods name hinders him from doing it he hath little else to doe besides much lesse I am sure then any of vs. 6 To meet perhaps with all these but especially with this last temptation our Sauiour giues his auditors this preseruatiue The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes doe not As if hee had said Though their liues bee hypocriticall and bad yet bee not too iealous of their doctrine They deliuer that ordinarily vnto you which Moses did teach your forefathers The doctrine is exceeding good howsoeuer these cursed hypocrites do not follow it But this is Gods iudgement vpon them that they should see the truth with their eyes and not vnderstand it by laying it to their hearts 7 This I taâ—e it is the drift of our Sauiours speech whence the vniuersall noâ—e whatsoeuer must bee restrained to such materiall doctrines as the Scribes and Pharises themselues either expresly deliuered out of Moses or whiles they interpreted him commended to others as good in the generall howsoeuer they shrunk backe or shufled when they came to the practise of such particulars as crossed their humors or vnto these precepts of good life whose truth and equity their auditors might easily haue acknowledged either from their conseruancie with the principles of nature or other vndoubted mandates of Moses law or from the authority of bad yet lawfull teachers whose aduise is alwayes to be followed as good vnlesse there be iust suspition of euill or sinister respects of which their bad liues are then onely iust presumptions when they handle particulars that concerne themselues as making for their gaine credite glory Apologies in bad courses or auertment of deserued disgrace 8 If we take this whole vniuersall affirmatiue Whatsoeuer they bid you that obserue and do in that sense our Sauiour meant it it is but equiualent to this or the like vniuersall negatiue Leaue nothing vndone that either Moses or such as sit in his seat commandes as good or your conscience cannot iustly witnes to bee euill albeit they which commend it to you for good are euill and cannot teach themselues to doe it Few Preachers in any well ordered Church are so vnlearned or bad of life but what they solemnely one time or other deliuer out of Moses and the Prophets might be a sufficient rule for their hearers internall thoughts and outward actions did not the flocke preposterously make their Pastors doings the rule of their thoughts and sayings alwayes suspecting that as not good which they see left vndone and accounting all lawfull for themselues to doe which they see done and practised by their leaders When as not the Pastors liues or doings but their sayings are to bee made rules of other mens liues and actions And our Sauiour enioynes the former obedience vnto the very Pharises who spake as well and did as ill as any could doe very patterns of hypocrisie In expounding Moses hey could not but often inculcate the orthodoxal doctrine of good workes of almes deedes and liberality yet retained they the rootes of auarice in their hearts whose bitternesse would bewray it selfe vpon particular occasions All these things heard the Pharises saith Saint Luke which were couetous and they mocked him They often exhorted others to circumcise the heart to be humble and meeke as Moses was yet remained proud themselues ambitious of highest places in the Synagogues inwardly fully of rauen and wickednesse They often taught others as Moses had done to walk vprightly as in the sight of the Lord their God and yet did all their works to bee seene of men They had often taught their auditors to honour father and mother and learnedly discoursed vpon the equity of this precept in generall yet could vpon priuate respects dispense with it in sundry particulars They said well in the former and did ill in the latter And albeit they iustified their practise by tradition of the elders as the Pontificians doe theirs when they absolute subiects from the bond of duet to their ciuil or children to their naturall parents that they may bee more seruiceable to the Church their mother yet their sayings in these Apologies were but accessary to their doings not
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
and allegiance which most Kingdomes of Europe haue for these thousand yeeres and more borne to the See of Rome or from the bloudy victories ouer all other inferiour Churches or priuate spirits that haue oppugned her These or like allegations in their iudgement abundantly proue their Church to be Christs best beloued the Pope to be his Deputy or rather his corriuall here on earth whose words sound as the word of God and not of Man albeit the spirit hath plainely foretold that the beast which had his power from the Dragon and should open his mouth vnto blasphemies against God to blaspheme his name and his tabernacle and them that dwell in heauen should haue power giuen withall to make warre with the Saints and to ouercome them yea ouer euery kindred tongue and nation so as all that dwell vpon the earth should worshippe him whose names were not written in the Booke of life of the Lambe which was slaine from the beginning of the world 5 To the Iesuites bragges that no visible Church since the world beganne did either spread it selfe so farre or flourish so long as theirs hath done I onely oppose that of our Sauiour Ex tuo ipsius ore iudicabere serue nequam Thine owne confession shall condemne thee thou bondslaue of Sathan For if the Romish Hierarchy bee or hath been in the worlds eye the most potent and flourishing that euer was This description of the Beasts power cannot agree so well to any as vnto it Nor doth the Scripture any where intimate the true Church militant should dominere ouer all Nations or be so triumphantly victorious as they boast theirs hath beene To thinke the Antichrist whom they expect should in three yeeres space subdue as many Nations as haue beene tributary to the See of Rome is a conceit that iustifies the Iew as well in his credulity of things to come which are impossible as in his hypocriticall partiality towards his present estate which hee neuer suspects of Apostasie Vnto this obseruation the Reader may adde other like descriptions of this scarlet Whore all so fitly agreeing to the Papacy as hee that will not acknowledge it for the Kingdome of great Antichrist hath great reason to suspect his heart that if hee had liued with our Sauiour he would scarce haue taken him for his Messias nor can the Iesuites bring any better reasons why the Pope should not be the Antichrist then the Iewes did why Christ should not be the Great Prophet Yet this I say not to discourage such as doubt whether the Pope bee that Man of sinne or to bring them out of loue with their beliefe which may be sound without expresse or actuall acknowledgement of this truth not as yet reuealed vnto them as those two Disciples no doubt were neither hypocrites nor infidels albeit they mistrusted the report of Christs resurrection for they were farther from approuing the practises of the Iewes against him then from actuall acknowledgement of it If any man thus doubt whether the Pope be Antichrist so hee doe not approue his hatred and warre against Gods Saints or his other diuelish practises Gods peace bee vpon him and in good time I trust his eyes shall bee enlightned to see the truth in this particular as those two Disciples did in the Article of the resurrection 6 Seeing wee haue proued the Popes authority so farre to exceede Christs it may seeme needlesse to compare it with the Apostles Yet lest any Iesuite should except that their authority might be greater after their Masters glorification then his was before let vs a while examine what they assumed vnto themselues what they gaue vnto the Scriptures before extant CHAP. XIII That the authority attributed to the present Pope and The Romish rule of faith were altogether vnknowne vnto Saint Peterâ— the opposition betwixt Saint Peters and his pretended Successors doctrine 1 TO beginne with Saint Peter the first supposed to be enstalled in this See of Rome It may be presumed that this Supremacy ouer his fellow Apostles were it any was in his life time whiles his miracles were fresh the extraordinary efficacy of his Ministery dayly manifested as well knowne amongst the faithfull as the Popes now amongst Romane Catholickes If necessary it had beene to acknowledge him or his successors as a second Rocke or foundation the commendation of this doctrine vnto posterity had bin most requisite at the time he wrote his second Epistle as knowing then the time was at hand hee should lay downe his Tabernacle when hee endeuoured his auditors might haue remembrance of his former doctrine to make their calling and election sure If euer there had beene a fitte season for notifying the necessity of the See Apostoliques infallibility all the circumstances of this place witnesse this was it If any they to whom hee wrote were most bound to obey it Their faith had beene planted by him his present intent and purpose was more and more to confirm them in the truth wherein they were in some measure established And being thus mindfull will hee not make choice of meanes most effectuall to preuent heresie or Apostasie What are these then absolute reposall in his and his Successors infallibility Had this beene the best rule of faith hee knew his fault were inexcusable for not prescribing it to such as most willingly would haue vsed it His personall testimony and authority was I confesse as great as any mortall mans could be with his owne eyes he had beheld the Maiesty of our Lord Christ whom hee preached vnto them If any trust there bee in humane senses this Saint of God could not possibly be deceiued If any credence to bee giuen vnto miracles or sanctity of life his flocke might rest assured hee would not deceiue his workes so witnesse the sincerity of his doctrine or if his eyes were not in these his auditors iudgements sufficient witnesses of this truth he further assures them when his Lord receiued of God the Father honour and glory there came such a voice vnto him from the excellent glory This is my beloued sonne in whome I am well pleased And this voyce sayth he wee heard when it came from heauen being not a farre off but with him in the mount If Saint Peters seat or chaire had beene as the Pole-starre whereto our beliefe as the Mariners needle should bee directed lest wee floate wee know not whether in the Ocean of opinions were the bosome of the visible Church the safest harbour our soules in all stormes of temptation could thrust into this Apostle was either an vnskilfull Pilot or an vncharitable man that would not before his death instruct them in this course for the eternal safety of their soules whose bodily liues hee might haue commanded to haue saued his owne Had perpetuall succession in his See or Apostolicall tradition neuer interrupted beene such an Ariadnaes thread as now it is thought to guide vs through the Labyrinth of errors Such was
it without questioning whether the places alleadged bee to the purpose or no. Let such Christians as belieue the Pope cannot erre in the name of God belieue what soeuer he shall teach without examination yet remember withall that thus to belieue is to worship the dragon by giuing their names vnto the Beast But vnto what Christians is the Popes infallibility better known then S. Paules was to the Beroeans Not vnto vs whose fathers haue forsaken him for his Apostasie from God taught vs to eschew him as Antichrist to hold his doctrine as the very doctrine of diuels Vnto vs at least his Holines should seeke to manifest his infallibility by such means as S. Paul did his euen vnto such as had seen his miracles and had experience of his power in expounding scriptures Besides Pauls conuersatiō in al places was continually such as did witnes him to be a chosen vessell full of the spirit of grace He did not make marchandise of the word of God as most Popes doe but as of sincerity but as of God in the sight of God so he spake thorow Christ he did not walk in craftines yet who greater polititians then Popes Nor did he handle the word of God deceitfully but in declaration of the truth he did approue himself to euery mans conscience in the sight of God This one amongst others he acounts as an especiall motiue to perswade men of his heauenly calling in that he did not preach himselfe but Christ Iesus and himselfe their seruant for Iesus sake For so our Sauiour had said He that speaketh of himselfe seeketh his owne glory The Pope that we might know him to be Christs opposite seekes almost nothing else nothing so much as to be absolute Lord ouer all other mens faith If this any Iesuite will deny let him define what Prince amongst the nations what Tyrant in the world did euer challenge greater soueraignty in affaires of this life then the Pope doth in all matters whatsoeuer concerning the life to come 3 But it may be Bellarmine was either afraid or ashamed of this answere wherefore he addes another as wise to keepe it from blushing I adde saith he albeit an Heretike sin in doubting of the Churches authority into which he hath beene regenerate by Baptisme nor is the case the same in an Heretike which hath once made profession of faith and in a Iew or Ethnique which neuer was Christian yet this doubt which is a sin being supposed he doth not amisse in searching and examining whether the places alleadged by the Trent Councell out of scriptures or fathers be true or pertinēt so he do this with an intent to finde the truth not to calumniate A man at the first sight wold deem Bellarmine for his own part at least had giuen vs leaue to examine the Popes doctrine by scripture but that as you heard before hee absolutely denies nor will he I am sure pawne his hat that hee which searcheth the Scriptures and Fathers alleadged cannot find any such meaning in eyther as the Trent Councell would thence infer shal be freed by their Church from heresie although he be not so vnciuill as to calumniate the Pope but onely saluâ reuerentiâ ingenuously professe that he thinks on his conscience the scripture meant no such matter as the Councell intended This none of their church dare promise for dubius infide by their doctrine est haereticus he that doubts after such an authentique determination is condēned for an heretike and yet without such assurance of beeing freed from heresie this permission of reading scriptures is not worth God a mercy seeing he must at length be constrained to belieue the scripture saith iust so as the Pope saith albeit his priuat conscience inform him to the contrary so that by reading them he must either wound his own conscience more then if the vse of thē had bin denied him or els vse thē but as a court fauor or grace bestowed vpō him by the Pope for which he must in good maners yeeld his full assent to his doctrine with infinit thanks for his bounty Howsoeuer if he be doubtful in their tenents he may not reade the Scriptures with Caluin Beza or any of our writers expositions or in any edition saue such as they approue or with the Rhemish animaduersions or gloses or according to the analogy of that faith wherein the Iesuites haue catechized him So that the reading of scriptures if their opinions be erroneous as wee hold the Popes decisions are serues to as good purpose for confirming one of their catechizing in the right faith as the ringing of belles doth to bring a melancholy man out of some foolish conceit which runnes in his mind both of them will belieue their former imaginations though neuer so bad the better because the one thinkes the belles ring the other that the scriptures speake iust so as hee imagines This Bellarmine cannot dissemble in his next words Bound hee is to receiue the Churches doctrine without examination but better hee were prepared vnto the truth by examining then by neglecting it to persist still in his blindnesse His meaning in plain English is this He and his fellowes could wish reformed Churches would all come off at once and belieue as Romanists doe without all examination whether they belieue as Christians or Magicians but if we will not be so forward as they could wish wee were they could in the second place be very wel content to admit vs into their Church again though after a yeere or twoes deliberation rather then loose our company for euer 4 The learned Doctor Whitakers of famous memory out of the former place gathered these two corollaries Euery doctrine is to bee tried by Scripture The Apostle taught nothing but what might haue beene confirmed out of Moses and the Prophets Sacroboscus reply to these Orthodoxall collections confirmes me in that conceit I entertained of Romish Schoolemen when I first began to reade them They seemed to me then much more now to handle matters of greatest moment in diuinity after the same fashion for all the world nimble Artists doe Philosophicall Theorems in the Schooles whiles they are coursed by such as would triumph in their disgrace Bee the argument brought in it selfe neuer so good or forcible to euince the contradictory to their tenents yet if the opponent in his inference of what was last denied chance but to omit some petty terme or clause impertinent to the maine question or make his propositions more improbable by framing them more vniuersall then he needs occasion will quickly be taken to interrupt his progresse and put him off especially if the Answerer bee so well prouided with some shew of instance to the contrary or absurditie likely to follow if all were true his Antagonist would seeme to prooue Nor doe I censure this as fault in youth or whilest we are in Aristotles forge so the fire be out of vs when wee come into
diuersitie of reason in these two consequences ariseth from the diuerse manner of seeing colours by the Sunnes light and beleeuing Scriptures by the Church which wee are now to gather from this short catechisme contayning the summe of Roman faith CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme the second vnto preposterous Heathenisme or Idolatry 1 IT is a prety sophisme as a iudicious and learned Diuine in his publike exercise for his first degree in Diuinity late well obserued wherewith the Iesuite deludes the simple making them belieue their faith otherwise weake and vnsetled is most firme and certaine if it haue once the visible or representatiue Churches confirmation when as the Church so taken seldome or neuer instructs or confirms any at least not the hundred thousandth part of them vnto whose saluation such confirmation is by Iesuiticall perswasions most absolutely necessary But suppose the visible Church or Romish Consistory the Pope his Cardinals should vouchsafe to catechize any the Dialogue betweene them and the catechized would thus proceed Cons. Doe yee beleeue these sacred volumes to bee the word of God Catech. Wee doe Cons. Are you certaine they are Catech. So wee hope Cons. How can your hope bee sure for Mahomet saith His Alchoran is sundry other heretikes say their fained reuelations or false traditions are Gods word How can you assure vs yee may not bee deceiued as well as they Are not many of them as good Schollers as you Catech. Yes indeed and better Cons. Are not you subiect vnto error as well as they Cat. Would God wee were not Cons. What must you doe then to be ascertained these are diuine Reuelations Cat. Nay wee know not but this is that which wee especially desire to know and would binde our selues in any bond to such as could teach vs. Cons. Well said doe yee not thinke it reason then to bee ruled in this case by such as cannot bee deceiued Cat. It is meete wee should Cons. Loe wee are the men wee are the true visible Church placed in authority by Christ himselfe for this purpose These Scriptures tell you plainely as much Tues Petrus super hanc Petram c. His Holinesse whom here you see is Peters Successor sole heire of that promise far more glorious then the Iewish Church euer had any 2 This is the very quintessence and extraction of huge and corpulent volumes written in this argument which our English Mountibankes sent hither from the Seminaries venditate as a Paracelsian medicine able to make men immortall The summe of all others write or they alledge is this Euery one may pretend what writings hee lists to bee the word of God who shall bee the infallible Iudge eyther of written or vnwritten reuelations Must not the Church for shee is Magistra Iudex fidei These are the words and this is the very Argument wherein Valentians soule it seemes did most delight hee vseth them so oft But to proceed the parties chatechized thus by the visible Church it selfe should any Protestant enter Dialogue with them how they know those receiued scriptures to be the word of God could answere I trow sufficiently to this question thus Mary sir woe know better then you for we heard the visible Church which cannot erre say so with our owne eares Prot. You are most certaine then that these are the Oracles of God because the visible church Gods liuing oracle did beare testimony of them Catech. Yea Sir and their testimony is most infallible Prot But what if you doubt againe of their infallibilities How will you answere this obiection Mahomet saith his Alcoran is scripture the Turkish Priestes will tell you as much viua voce and shew you if you bee disposed to belieeue them eâ—ident places therein for his infallibility Manes could say that hee had diuine reuelations The Pope pretends hee hath this infallibility which neither of them had Who shall iudge the Consistory But why should you thinke they may not erre as well as others Did they shew you any euidence out of scriptures or did they bring you to such entire acquaintance with their publike spirit as to approue your selues diuine Critickes of all questions concerning the Canon as oft as any doubt should arise Catech. Oh no these audacious Criticismes of priuat men they vtterly detest and forewarned vs vpon paine of damnation to beware of For there is no priuate person but may erre and for such to iudge of Scriptures were presumption iustly damnable Rely they must for this reason vpon the churches infallibility and that continually It alone cannot without it all others may erre as well as Manes Mahomet Nestorius or Eutyches vndoubtedly belieuing it cannot erre wee our selues are as free from error as he that followes such good counsell giuen by others as hee cannot giue himselfe is more secure then hee that altogether followes his owne aduise albeit better able to counsell others then the former Prot. Then I perceiue your onely holde-fast in all temptations your onely anchor when any blasts of vaine doctrine arise is this The present Remish Church cannot erre for if you doubt of any doctrine taught to the contrary aske her and shee will resolue you or if you cannot see the truth in it selfe yet belieue without all wauering as shee belieues that sees it and you shall bee as safe as if you roade in the harbour in a storme Catech. Ah yes Gods holy name bee praysed who hath so well prouided for his church for otherwise heretickes and schismatikes would shake and tosse her euen in this maine point or ground of faith as euill spirits doe ships in tempests wee must eyther holde this fast sure or else all is gone God hath left off speaking vnto men and wee cannot tell whether euer hee spake to them or no but as the present church which speakes viua voce tels vs. 3 But the Reader perhaps expects what inconuenience wil hence follow First hereby it is apparant that beliefe of Scriptures diuine Truth and their true sense absolutely and immediately depends vpon the churches proposall or rather vpon their beliefe of what it proposeth as well after they are confirmed in that generall point That they are Gods word as in the instant of their confirmation in it The first necessary consequence of which opinioâ— is That the church must bee more truely and properly beleeued then any part of Scripture or matter contained in it For in this manner of dependance that transcendent rule of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it proper force Whether wee speake of the Essence Existence or quality of things being or existing that vpon which any other thing thus absolutely and continually depends doth more properly really exist and hath much firmer interest in it essence and existence then ought can haue which depends vpon it One there is and no more that can truely say my Essence is mine owne and my
which as wee may gather from the generall reuelations of Scriptures shall bee made partakers of euerlasting life Again whether the Pope in defining a controuersie vse diligence or no yet without all question hee shall define infallibly and consequently vse the authority Christ hath giuen him Wherefore in his iudgement care and diligence are necessary to the Pope not so as if hee could not define aright or rightly vse his authority without them but that hee doe not sinne himselfe whilest hee defines an infallible truth for others to belieue Hereto may bee added that albeit a diligent care were necessarily required for the infallibility of the Popes decisions yet the same faith which binds vs to belieue he decides the controuersie infallibly binds vs also to belieue that hee vsed as much diligence as was requisite As for example in like case If God should promise that the next yeere should be a plentifull yeare of corne we would conceiue he promised withall good and seasonable wether whatsoeuer else were necessary for effecting of his promise as Canus well notes But Valentiaus last conclusion is that no sure arguments can be brought why wee should thinke study or diligence are necessary for the right vse of the Popes authority so farre as it concernes other mens faith that must rely vpon it Rely vpon it they must whether he determine ex tempore or vpon deliberation and for ought I can see whether hee giue his sentence drunke or sober rauing or in his right mind so he haue the wit to charge all vpon paine of damnation to belieue it But what if some forreiner should of set purpose send a dead-mans water to trie this grand-Phisitions skill could hee without either care or diligence in examining their testimonies or speciall reuelation from aboue which in such businesses Valentian disclaimes discouer their knauery Or would his prognostication of life health redeeme the party deceased from the land of death as some say Pope Gregory by his prayers did Traian These and many like questions might here bee made which fall not within the reach of Valentians answeres hitherto recited and yet these must abundantly suffice for resolution of all doubts concerning the canonizing of Saintes or approbation of religious orders in which businesses likewise wee must belieue the Pope cannot erre Let the Reader pausea while looke on their madnesse and laugh his fill at their apish drunkennesse in this argument that vvhen his mirth hath found a vent and his heart is well setled hee may with a sober vnpartiall stedfast eye behold the mystery of this iniquity 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 began or can bee imagined till Christ come to iudgement this Apostasie of the Iesuites is the most abominable and contumelious against the blessed Trinity 1 WHat the consequences of these positions may be none can doubt No lesse they are then I haue said a resigning vp of mens soules and consciences into the Popes hands a consecration of hearts minds and bodies to worke any mischiefe imaginable at his appointment For what if the Pope vpon the relation of Rauilliackes stubbornesse they would say constancie in his torture or Catesbyes praying to the virgine Mary at his death should canonize both for Saints and enioyne the Christian world so to honour them Euery bloudy Assasinate would pray vnto the one for good successe in acting his bloud-thirsty designes on Princes bodies And if it should please the Pope so to determine all men should stand bound to giue such solemne worshippe as by their doctrine is due to sacred reliques vnto that bloudy knife which hath beene sheathed in Rauilliackes Soueraignes breast Euery deepe dissembling Polititian or ambitious cholericke discontented spirit would burne incense salt-salt-peter sulphure brimstone to the others image in hope of better speed in vndermining states 2 If any Iesuite or other brazen faced fauourer of their order or this doctrine should here reply This dreamer casts doubts beyond the Moone for is there any likelyhood his Holinesse will euer canonize such wicked Imps for Saints I must answere him as Tully did Rullus vtterly disclaiming all purpose of doing such wrong vnto the Romane state as his petition vnto it once granted might enable him to effect and from my soule I wish euery Christian Prince euery Princes counsellor would take that graue Senators words for his motto Primum nescio deinde timeo postremo non committam vt vestro beneficio potius quam nostro consilio salui esse possimus First whether the Pope would canonize such miscreants for Saints or no is more then we know Secondly his former practizes minister so iust cause of feare to Christian states that it stands them vpon rather in wisdome to preuent his power of doing then relie vpon his fidelitie for not doing them some inestimable mischiefe by putting this practize in execution if opportunitie serue and abilitie be lest him thereby to strengthen his faction Did not his Legate into France vpon notice of the Parisian massacre bestow his Holinesses best blessing cum plentitudine potestatis With absolute and plenarie power deriued from himselfe vpon the notorious assasinate Boydon chiefe Ring-leader of that immane and woluish massacre committed at Lyons begun without any warrant of publique authoritie only at this hellish miscreants instigation desirous to follow or rather out-goe his Superiours in crueltie Was not that villanie it selfe authorized from Rome where it found such extraordinarie approbation Neuer did that City reioyce so much in memory of Christs birth or Saint Peters as at the hearing of this more then Herodian but-cherie of so many thousands noble-minded Gentlemen with other Innocents and Saints of God So full was this Legates heart of ioy hence conceiued that after he came into France out of the aboundance of it his mouth did sound the praises of the bloudie actors and contriuers of this shamefull Tragedie etiam cum delectu verborum With such choice and affected words as caused them blush to heare him that had not beene ashamed to act the villanie And as if this excellent exploit had been effected by vertue of the holy Catholike Church the Popes petition to the French King was that the Trent Councel might vpon that good successe beginne to be of force in France and bee thus sealed with bloud Yet can any man doubt whether this Church would authorize murther or canonize Assasinates for her owne aduantage Publikely suppose shee would not yet if the Popes decrees when they expresly binde all must as Valentian contends bee beleeued by all vpon such termes as he annexeth no question but if he giue any speciall eniunction to the order of Iesuites or such as they shall adiudge sit Associates to whom these secrets may bee imparted it shall be as deuoutly entertayned by them whom it concernes as if it were
vniuersall If charged they be vnder paine of damnation secretly to worship this or that damned villaine it will be held a formall deniall of faith either not to performe what is enioyned or to bewray what they performe We may well suppose the Iesuites and others of their instruction haue more Saints in their priuate Kalenders then all the world knowes of Bellarmine grants the Pope may commend some vnder the title of Saints vnto a set Prouince or Diocesse though he enioyne not the whole Church so to esteeme or at least not so to entertayne them That Saints reputed not canonized may be priuately adored That in this case a generall custome may prescribe and breede iust presumption of the Popes tacit approbation though he giue no direct iniunction for the practize nor positiue signification of his consent For many were adored as Saints before the solemnitie of canonizing was in vse first practized as farre as this great Clerkes reading serues him by Pope Leo the third 3 Now as their proiects are of another mold and their meanes to effect them more desperate then heretofore so these intimations make it more then suspitious least secretly they crowne such of euery sort as haue beene best qualified for their purposes or haue aduentured farthest for the Churches dignitie with the titles of Saints to encourage others to like attempts And if turbulent or ambitious spirits greedie of same may bee fed with hopes of being eternized in Iesuiticall Kalendars if men male-contented with this present may haue sweet promises of euerlasting happinesse in the life to come vpon what mischiefes will they not aduenture when as the one sort is wearie of life the other curbed only with feare of present shame or disgrace after death otherwise readie to rush into any danger or auow most desperate outrages Albeit the parties proposed to be worshipped had been in their life times no so bad but rather incited to bold enterprises by their ardent zeale yet who would not desire to imitate the aduenturous actions of them whose memorie he adores And yet this longing desire of imitating such extraordinarie enterprises as others of noble spirits haue been thrust vpon by secret instinct is alwaies dangerous and in men not so well qualified as their Authors were preposterous For it will finde occasions of like practize when â—one is giuen vertue shall be the obiect of despite because in factious oppositions contempt of it may affoord matter of glorie Hatred and malice to Princes persons shall be accounted zeale and deuotion to the Church But if powder-plotters or publique Assasinats may be dignified with titles of Saints or proposed for imitation the Christian world may perceiue the height whereto this mischiefe may grow when it will be too late to controuse it It is an excellent caueat which old Gerson hath not impertinent to this purpose though intended by him especially for priuate vse Amongst other sophismes vsed by Satan to ensnare mens foules That Topicke of examples or similies affoords as many experiments of fallacies as there bee men whilest euery one seekes to imitate any one and professeth to frame his life by the example of such as either the Church doth Canonize or their Superiors Gouernors Doctors or men of same approue What doth the sonne say they but what he sees the father doe and yet these mates follow not the best but the worst Fathers at least that in them which is worst for them to follow by this example some of them stick not to say Paul commended himselfe Paul had visions in a trance and why may not God in these dayes worke the like effects in others Hence are prophecies faigned hence are admonitions by miracles hence are damned persons adored by the multitude witnesse the Legend yea and Vienna can beare witnesse of a dead dogs adoration Let the sacred Roman See therefore beware Let the Pope that sits therein beware vpon what grounds or motiues they canonize any 4 Rather let all Christian States beware least they giue such authoritie to either For if the danger were not alwayes imminent from their trayterous and bloud-thirstie mindes that professe this doctrine in any Kingdome yet from diuine Iustice the plagues vpon Prince and People that authorize or permit the profession of it will be one day publique and grieuous For better might they nurse all other kindes of inchantments or magicall practizes better might they giue harbour to all other heresies broched since the world beganne then suffer this Ocean of all mischiefes whether flowing from errours in manners or matters of doctrine to encroach vpon their coasts And here let not the Reader deceiue himselfe by imagining the holy Ghost had vsed a Metaphore rather then strict proprietie of speech when he called the whoore of Babylon a Witch or Inchantresse For the faith wherby the Romanist boasts he beleeues the Scriptures as elsewhere God willing shall be shewed is meerly magicall this doctrine we now dispute against the very Idea of infernall superstition or as they terme it vana obseruantia in respect of the essence and qualitie and for the extent of mischiefe whereto it leades as the maine Sea of sorcerie and all other kindes of magicall superstition as so many Brookes or Riuers For whence springs Sorcerie properly so called Either from expresse compact with euill spirits or from the solemne performance of certayne blinde ceremonies which are but sacrifices vnto infernall Powers whereby they gaine interest in the sacrificers soules in witnesse whereof they sometimes beare their markes in their bodies But if we looke into the mysterie of this iniquitie the Iesuites by subscribing vnto this doctrine of the Churches transcendent authoritie and taking the solemne oath of their order enter a couenant though not so expresse or immediate yet more firme and desperate then other Magicians vsually doe For they sweare and teach others to sweare absolute obedience to the Pope they thinke themselues bound and would binde others not to examine his decrees to esteeme of his pardons though destitute of al warrant from Gods word as highly as the Magicians doe of Charmes for which they can giue no reason either in arte or nature to offer vp their prayers and other religious worship vnto such as hee shall appoint them albeit for ought they know or as they iustly may suspect damned miscreants which is a more hellish sacrifice then any other Magicians vse And though Witches doe yet all sorts of Sorcerers enter not expresse couenant with the Prince of darkenesse And it is all one whether like Witches they giue their soules to him immediately or thus absolutely betroath them to his Proxy or principall Agent here on earth For as the Apostle instruct vs by thus worshipping the Beast they worship the Dragon his Master 5 Lastly in respect of this mouth of blasphemie Mahumetisme and Gentilisme are as a toy The ancient Heathen out of their inbred ignorance and want of externall meanes for right information
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
spirit which exempts the Pope from priuatenesse makes his authority oecumenical and infallible Whosoeuer then by participation of this spirit vnderstands the Prophesies eyther immediately or expounded by others whomsoeuer his conceit of them or their right interpretation is not priuate but authentique And Canus though a Papist expresly teacheth that the immediate ground or formall reason of ours and the Apostles beliefe must be the same both so immediately and infallibly depending vpon the testimony of the spirit as if the whole world beside should teach the contrary yet were euery Christian bound to sticke vnto that inward testimony which the spirit hath giuen him Though the Church or Pope should expound them to vs wee could not infallibly belieue his expositions but by that spirit by which hee is supposed to teach so belieuing wee could not infallibly teach others the same for it is the spirit onely that so teacheth all The inference then is as euident as strong that priuate in the forecited place is opposed to that which wants authority not vnto publike or coÌ„mon The Kings promise made to me in priuate is no priuate promise but will warrant mee if I come to pleade before his Maiesty albeit others make question whether I haue it or no. In this sense that interpretation of scriptures which the spirit affordes vs that are priuate men is not priuate but authentique though not for extent or publication of it vnto others yet for the perfection of our warrant in matters of saluation or concerning God For where the spirite is there is perfect liberty yea free accesse of pleading our cause against whomsoeuer before the Tribunall seate of iustice especially being wronged in matters of the life to come To this purpose saith our Apostle But hee that is spirituall discerneth all things yet hee himselfe is iudged of no man In those things wherein hee cannot be iudged by any hee is no priuate man but a Prince and Monarch for the freedome of his conscience But if any man falsly pretend this freedome to nurse contentions or to withdraw his necke from that yoke whereto hee is subject hee must answere before his supreme Iudge and his holy Angels for framing vnto himselfe a counterfeit licence without the assured warrant of his spirit And so shall they likewise that seeke to command mens consciences in those matters wherein the spirite hath set them free This is the height of iniquity that hath no temporall punishment in this life but must bee reserued as the obiect of fiercest wrath in that fearefull day the very Idea of Antichristianisme CHAP. XIIII That Saint Paul submitted his doctrine to examination by the Words before written That his doctrine disposition and practise were quite contrary to the Romanists in this argument 1 SAint Paul as well as other Apostles had the gift of miracles which amongst Barbarians or distressed soules destitute of other comfort likely to bee wonne to grace by wonders hee did not neglect to practise but sought not to enforce beliefe vpon the Iewes by fearefull signes or sudden destruction of the obstinate albeit hee had power to anathematize not onely in word but in deed euen to deliuer men aliue vnto Sathan When hee came to Thessalonica hee went as his maner was into the Synagogue three Sabboth daies disputed with his countrimen by the Scriptures opening and alleadging that Christ must haue suffered and risen againe from the dead and this is Iesus Christ whom I preach to you These Iewes had Moses and the Prophets and if they would not heare them neither would they belieue for any miracles which to haue wrought amongst such had been as the casting of pearles before swine What was the reason they did not belieue because the Scriptures which hee vrged were obscure but Saint Paul did open them Rather they saw the truth as Papists doe but would not see it They rightly belieued whatsoeuer God had said was most true that hee had said what Moses and the Prophetes wrote and yet Saint Paul taught nothing which they had not foretold But that was all one these Iewes had rather belieue Moses and the Prophets meant as the Scribes and Pharisees or other chiefe Rulers of their Synagogues taught then as Paul expounded them albeit his expositions would haue cleared themselues to such as without preiudice would haue examined them But the Beroeans were of a more ingenâ—ous disposition so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports they were not vassals to other mens interpretations or conceites but vsed their liberty to examine their truth They receiued the word with all readinesse and searched the Scriptures whether these things were so or no. If they beleeued in part before their practise confirms the truth of our assertion that they were not to belieue the infallibility of Paul but of his doctrine albeit they were well perswaded of his personall authority If they beleeued neither in part nor wholly before they see the truth of his doctrine confirmed by that scripture which they had formerly acknowledged their ingenuity herein likewise confirmes our doctrine and condemnes the Papists of insolent blasphemy for arrogating that authoritie vnto the Popes decrees which is onely due vnto Gods word already established 2 I would demand of any Papists whether the Beroeans did well or ill in examining Saint Pauls doctrine if ill why hath the spirit of God commended them if well why is it not lawfull and expedient for all true Christians to imitate them Vnlesse the Reader bite his lippe I will not promise for him hee shall not laugh at Bellarmines answere albeit I knew him for another Heraclitus or Crassus Agelastus who neuer laughed in all his life saue once when he saw an Asse feed on thistles Surely he must haue an Asses lippes that can taste and a swines belly that can digest this great Clerks Diuinity in this point I answere saith he albert Paul were an Apostle and could not preach false doctrine thus much notwithstanding was not euident to the Beroeans at the first nor were they bound forthwith to belieue vnlesse they had seene some miracles or other probable inducements to belieue Therefore when Paul proued Christ vnto them out of the Propheticall Oracles they did well to search the Scriptures whether those things were so If Saint Paul had thought miracles a more effectuall meanes then Scriptures for begetting faith in such as acknowledged Moses and the Prophets no doubt hee had vsed miracles rather then their authority Or if the Pope cannot expound the scriptures as effectually and perspicuously as S. Paul did why doth he not at the least work miracles are we bound absolutely to belieue him is he bound to doe neither of these without which the people of Beroea were not bound as Bellarmine acknowledgeth to belieue Saint Paul Wee are if his reason be worth beliefe Christians which know the Church cannot erre in explicating the doctrine of faith are bound to embrace
thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth hee thinkes after the church hath sufficiently auouched the Scriptures diuine truth in generall wee cannot infallibly distinguish the true sense and meaning of one place from another but must herein also rely vpon the churches testimony and onely belieue that sense to bee repugnant that consonant to the analogie of faith which shee shall tender albeit our priuate consciences bee neuer so well informed by other Scriptures to the contrary The truth then of our former conclusion is hence easily manifested For seeing they hold both the Scriptures and their distinct sense to bee obscure and vnable to ascertaine themselues vnlesse the Church adde perspicuity or facility of communicating their meaning to priuate spirits such after the Churches proposall cannot possibly discerne them any better or more directly in themselues then they did before but must wholy rely vpon their Prelates as if these were the onely watchmen in the Tower of Gods church that could by vertue of their place discerne all diuine truth Others must belieue there is an omnipotent God which hath giuen his law a Mediator of the new Testament but what the meaning either of Law or Gospell is they may not presume otherwise to determine then weake sights do of things they see confusedly a farre off whose particular distance or difference they must take onely vpon other mens report that haue seene them distinctly and at hand 11 To illustrate these deductions with the former similitude of the prime and secondary visibles Let vs suppose for disputations sake that the Sunne which illuminates colours by its light were further indued as wee are with sense and reason able to iudge of all the differences betweene them which it can manifest to vs and hence challenge to bee a Pope or infallible proposer of colours This supposition the Canonist hath made lesse improbable For Deus fecit duo luminaria God made two lights that is by his interpretation the Pope and the Emperour Or if you please to mitigate the harshnesse of it let the Man in the Moone whom we may not imagine speechlesse bee supposed the sunne or Pope of colours Mercurie or Nuncio As the Papists say wee cannot know Scriptures to be Scriptures but by the infallible proposall of the Church so it is euident wee cannot see any colour at all vnlesse illuminated or proposed by the Sunnes light But after by it wee see them suppose wee should take vpon vs to discourse of their nature or determine of their distinct properties as now wee doe and the sunne or Pope of colours by himselfe or his Nuncio should take vs vp as Duke Humphrey did the blinde man restored to sight which hee neuer had lost Yea who taught you to distinguish colours were you not quite blinde but now as yet you cannot discerne any colours without my publike light and yet will you presume to desine their properties and distinguish their natures against my definitiue sentence knowne Must not hee that enables you to see them enable you to distinguish them seene Must you not wholly rely vpon my authority whether this bee white or that blacke If a man vpon these Motiues should absolutely belieue the sunnes determinations renouncing the iudgement of his priuate senses could hee truely say that hee eyther knew this colour to be white or that blacke or another greene Rather were he not bound to say I neither know white from black nor blacke from blew nor blew from greene but I know that to be white which the Sunne the onely infallible Iudge of colours saith is white that onely to bee blacke that blew and that greene which he shall determine so to be I may thinke indeed that the snow is white or coales blacke but with submission to the Sunnes determination 12 And yet as you haue heard at large out of the Trent Councell and best Apologies can bee made for it the Church must bee the infallible Iudge of all Scripture sense and must absolutely be belieued without all appeale to scriptures not conditionally as shee shall accord with them The conclusion hence issuing is most infallible and on their parts most ineuitable Whosoeuer absolutely acknowledgeth this authority in the Church or Consistory yelds such obedience vnto it in all determinations concerning the Canon of Scriptures doth not belieue eyther this or that determinate proposition of faith or any definite meaning of Gods word The best resolution hee can make of his faith is this I belieue that to bee the meaning of euery place which the Church shall define to bee the meaning which is all one as if hee had said I doe not belieue the Scriptures or their meaning but I belieue the Churches decision and sentence concerning them Hee that belieues not the Church saith Canus but with this limitation if it giue sentence according vnto Scriptures doth not belieue the Church but the scriptures By the same reason it followes most directly he that belieues not the true sense and meaning of scriptures but with this reseruation If the Church so thinke or determine doth not belieue them but the Church onely For as the Schoolemen say Vbi vnum propter aliud ibi vnum tantum He that serues God onely because hee would bee rich doth not serue God but his riches albeit he performe the outward acts of obedience Or if wee loue a man onely for his affinity with another whom wee dearely loue wee truely and properly loue but the one the other onely by way of reflexion or denomination in such a sense as wee say a man appeares by his proxie that is his proxie appeares not he In like sort beleeuing the sense of Scriptures onely from the supposed authentique declaration of the church or because wee belieue it wee infallibly belieue the Church alone not the Scriptures but onely by an extrinsecall denomination 13 Yet as a man may from some reasons lesse probable haue an opinion of what hee certainely knowes by motiues more sound or as we may loue one in some competent measure for his own sake and yet affect him more entirely for anothers whome wee most dearely loue so may an absolute Papist in some morall sort belieue the Scriptures for themselues or holde their orthodoxall sense as probable to his priuate iudgement albeit hee belieue them most for the Churches sake and that sense best which it commends But this his beliefe of the Church being by their doctrine more then morall or conditionall doth quite ouerthrow all morall or probable beliefe hee can possibly haue from what ground soeuer of scriptures themselues For as I said before when the Church shall determine ought contrary to his preconceiued opinion the more probable or strong it was the more it encreaseth his doubt and makes his contrary resolution more desperate yea more damnable if habituall because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremely contrary to the doctrine
of faith Bellarmines prescription in this case is iust as if a Phisitian or Surgeon should seeke to ease the paine by ending of the Patients dayes Lest a man should sinne against his conscience this a Doctor aduiseth him to belieue the Church cannot teach amisse 14 To conclude then Hee that absolutely belieues the Pope as Christs Vicar generall in all things without examination of his decrees by Euangelicall precepts neither belieues Christ nor his Gospell no not when this pretended Vicar teacheth no otherwise then his Masters lawes prescribe For thus belieuing a diuine truth onely from this mans authority hee commits such Idolatry with him for the kind or essence as the Heathen did with Mercury their false Gods supposed messenger though so much more hainous in degree as his generall notion of the true God is better whose infinite goodnesse cannot entertaine an interpreter no better qualified then most Popes are did his wisdome stand in need of any But if when the Pope shall teach the doctrine of Diuels men absolutely belieue it to be Christs because his pretended Vicar commends it to them in thus beleeuing they commit such preposterous Idolatry as those of Calecut which adore the Deuill vpon conceit doubtlesse of some celestiall or diuine power in him as the absolute Papist doth not adore the Pope but vpon perswasion he is Christs Vicar and teaches as Christ would doe viua voce were hee again on earth And lesse it were to bee lamented did these Pseudo Catholiques professe their allegiance to Sathans incarnate Agent as to their supreme Lord by such solemne sacrifices onely as the inhabitants of Calicute performe to wicked spirits But this their blinde beliefe of whatsoeuer hee shall determine vpon a proude and foolish imagination he is Christs Vicar emboldens them to inuert the whole law of God and nature to glory in villany and triumph in mischiefe euen to seeke prayse and honour eternall from acts so foule and hideous as the light of nature would make the Calicutians or other Idolaters blush at thier very mention It is a sure token hee hath not yet learned the Alphabet of their religion that doubts whether Iesuiticall doctrine concerning this absolute beliefe extend not to all matters of fact And if out of simplicity rather then policy so they speake I cannot but much pitty their folly that would perswade vs it were not the fault of Romish Religion but of the men that professe it which hath inticed so many vnto such diuelish practises of late I would the Iesuite were but put to instance what kind of villany eyther hath beene already acted on earth or can yet possibly bee hatched in the region vnder the earth so hideous and vgly as would seeme deformed or odious to such as are wholly led by this blind faith if it should but please the Romish Clergy to giue a milde or fauourable censure of it No brat of hell but would seeme as beautifull to their eyes as young todes are to their dammes if their mother once commend the feature of it or acknowledge it for her darling Did not some of the Powder-plotte after Gods powerfull hand had ouertaken them and sentence of death had passed vpon them euen when the Executioner was ready to do his last office to them make a question whether their plot were sinnefull or no So modest were some of them and so obedient sonnes to the Church of Rome that they would not take vpon them to say eyther the one or other but referred the matter to their mothers determinations hereby testifying vnto the world that if the Church would say they would beleeue so great an offence against their Country were none against God One of them was so obstinate as to sollicite his fellow whilest both were drawne vpon one hurdle to the gallowes not to acknowledge it for any sinne Or if these must bee reputed but priuate men not well acquainted with their Churches tenents and therefore no fitte instances to disapproue her doctrine let the ingenuous Reader but peruse their best Writers answeres to the obiections vsually made against the Popes transcendent authority and hee shall easily perceiue how matters of fact are included in the beliefe of it how by it all power is giuen him in heauen and earth to peruert the vse and end of all lawes humane or diuine I will content my selfe for this present with some few instance out of Valentian CHAP. VI. Prouing the last assertion or generally the imputations hitherto laide vpon the Papacy by that authority the Iesuites expresly giue vnto the Pope in matters of particular fact as in the canonizing of Saints 1 HOw oft soeuer the Pope in defining questions of faith shall vse his authority that opinion which hee shall determine to bee a point of faith must bee receiued as a point of faith by all Christian people If you further demand howshall wee know when the Pope vseth this his absolute authority this Doctor in the same place thus resolues you It must bee belieued that he vseth this his authority as often as in controuersies of faith hee so determines for the one part that he will binde the whole Church to receiue his decision Lest stubborne spirits might take occasion to calumniate the Pope for taking or the Iesuites for attributing tyrannicall authority vnto him this Iesuite would haue you to vnderstand that the Pope may auouch some things which all men are not bound to hold as Gospell nay hee may erre though not when hee speakes ex Cathedra as head of the Church yet when hee speakes or writes as a priuate Doctor or expositor and onely sets down his owne opinion without binding others to thinke as hee doth Thus did Innocent the third and other Popes write diuers books which are not in euery part true and infallible as if they had proceeded from their Pontificiall authority Yea but what if this present Pope or any of his successors should binde all Christians to belieue that Pope Innocents bookes were in euery part infallibly true whether must wee in this case belieue Valentian or the Pope thus determining better If Valentian in the wordes immediately following deserue any credite wee must belieue the Pope better then himselfe yea hee himselfe must recant his censure of Pope Innocents works For so in the other part of his distinction hee addes Secundo potest Pontifex asserere The Pope againe may auouch something so as to bind the whole Church to receiue his opinion and that no man shall dare to perswade himselfe to the contrary And whatsoeuer hee shall thus auouch in any controuersie of Religion wee must assuredly belieue hee did auouch it without possibility of error and therefore by his Pontificiall authority His proofe is most consonant to his assertion I will not recite it in English lest the meere English Reader should suspect any able to vnderstand Latine could be possibly so ridiculous 2 These lauish prerogatiues of the