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
againâ—â— which wee dispute doe not at all beleeue God speaking in the Scriptures shal be euinced in the third Section of this The present inconuenience which now will they nill they we are to wrest from their resolutions of faith is that indeed and conscience they either acknowledge no authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CHAP. II. Inferring the generall conclusion proposed in the title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconuenience it wll not bee amisse to propose Bellarmines resolution of a Roman Catholikes faith One especiall obiection of our Writers as hee frameth it is That faith if depending on the Churches iudgement is grounded but vpon the word of man a weake foundation for such an edifiâ—e that the Scripture was giuen by the Spirit of God and must therefore bee vnderstood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church i. of the Councell or the Pope speaking ex Cathedra is not the bare word of man He meanes no word obnoxious to errour but in some sort the word of God in as much as it is vttered by the asistance and gouernment of the Holy Ghost I adde saith hee that Heretiques are they which indeede doe leane vpon a broken reed For we must know that a proposition of faith must be concluded in this or the like Syllogisme Whatsoeuer God hath reuealed in Scripture is true but God hath reuealed thus or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certaine amongst all the second likewise amongst Catholickes is â—ost firme as being supported by the testimonie of the Church Councell or Pope of whose immunitie from possibilitie of erring we haue expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and vs I haue prayed for thee thy faith should not â—aile But amongst Heretikes the second or minor proposition is 〈…〉 onely on coniecture or iudgement of a priuate Spirit which vsually seemes but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Heretikes such in his language are all that will not relie vpon the Church is but coniecturall and vncertaine 2 A dreadfull imputation could it be as substanstially proued as it is confidently auouched And the consequence of his resolution generally helde by all his fellowes is of no lesse importance then this that no man can be infalliby assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures receiued by vs and them vnlesse he haue the Churches authoritie for confirmation of both For vnto vs that onely which the Church auoucheth is certaine and vnfallible that sence of it which the Church giues onely sound if we speake of any particular or determinate truthes 3 How certaine and vnfallible assent vnto all or any Scriptures may bee wrought in mens heartes without any infallible teacher alreadie hath beene and hereafter shall be God willing in more particular sort exemplified In this place it stood the Iesuit vpon to haue giuen a better solution to the doubt obiected which he is so farre from vnloosing that hee rather knits it faster as shall appeare if the Reader will first cal to minde That for the establishing of firme and vndoubted assent to any truth proposed it skils not how infallible the truth in it selfe or the proposer be vn-vnlesse vnlesse they whose beleefe or assent is demanded be as infallibly perswaded of this infallibilitie in the truth or the proposer In this respect our aduersaries pleade their immunitie from errour as an article necessarie to be infallibly beleeued for confirmation of Gods Word alwayes most infallible as all grant in it selfe but not so as they affirme to vs vntill it bee auouched by infallible authoritie 4 Herein they concurre with vs both with the truth That if we beleeue it onely as probable that God spake all those wordes which wee acknowledge to bee most infallible because his our beleefe notwithstanding is not infallible but probable or coniecturall For as a man may haue bad desires of things essentially good so may he haue vncertaine perswasions of truthes in themselues most certaine It is not therefore the supposed infallibilitie of the Church or Pope howsoeuer but infallibly apprehended and beleeued that must strengthen our faith which otherwise as is pretended would be but coniecturall And by the former principle acknowledged aswell by them as vs it necessarily followes that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent vnto the minor proposition i. vnto any determinate part of Gods Word is onely probable not infallible For by the Iesuites Doctrine we cannot bee certainly perswaded that God spake this or that but by the Churches testimonie The immediate consequence of which two assertions compared together is wee cannot bee more certaine that God hath spoken this or that then wee are of the Churches infallibilitie If then wee bee onely probably not infallibly perswaded that the Church is infallible our beleefe of the minor proposition that is of any determinate truth which men suppose God hath spoken must bee onely probable or coniecturall not infallible Consequently to these collections the learned Papists generally holde that the Churches infallibilitie must be absolutely and infallibly beleeued as you heard before out of Canus Bellarmine and Valentian otherwise as Bellarmine would inferre our beleefe of the minor in any Syllogisme wherein a proposition of faith is concluded can be but coniecturall 5 The proposed inconuenience wee may deriue from this difficultie How the Papists themselues can attaine to the infallible beleefe of the Churches infallible authoritie The Church they thinke hath a publique spirit and publique spirits they know are infallible hence they may perswade themselues the Church is infallible only vpon the same termes they beleeue it hath a publique spirit if their beleefe of this latter be but coniectural their assent vnto the former can be no better Seeing then they must of necessitie grant for this is the principall marke they aime at that all must infallibly beleeue the Church hath a publique spirit the difficultie remoues to this point how this infallible perswasion is or may bee wrought in them Either it must be grounded vpon Scriptures or not auouched vnto them and wrought in their hearts it must be either by a publique or priuate spirit Let vs examine all the parts of this diuision 6 First if priuate mens infallible perswasion of the Churches publike or authentike spirit be not grouÌ„ded vpon Scriptures acknowledged by vs and them the Churches authoritie without all controuersie is much greater then the authoritie of Scriptures if it by this assertion can be any
and the Churches not all in all For vnto that which men cannot know whether it bee true or false they cannot be bound to yeeld absolute or immediate obedience vnto that authoritie which they absolutely beleeue as infallible they are bound to yeeld infallible assent and absolute obedience directly in it selfe and for it selfe But by this supposition men cannot know Scriptures infallibly without the Churches authoritie and yet they must infallibly beleeue the Churches authoritie without Scriptures The Scriptures authoritie therefore is either lesse then the Churches or none at all 6 But be it supposed that priuate mens infallible beleefe of the Churches publike spirit is grouÌ„ded vpon Scriptures acknowledged by vs and vrged by them to this purpose as vpon these it seemeth good to the Holy Ghost vs I haue prayed for thee thy faith should not faile The question whereunto wee demaund an answere is whether this infallible beleefe of the Churches authoritie grounded vpon these places must be wrought in mens heartes by a priuate or publique spirit If by a priuate spirit onely Bellarmine beleeued the Churches publique spirit or those Scriptures truth or true meaning whereon he grounds it Hee and all other Papists such as hee was when hee deliuered this Doctrine neither Bishops nor Cardinals are subiect to the same inconueniences which he hath condemned vs for as Heretiques For all priuate spirits by his positions are obnoxious to errour vnsufficient to plant any infallible perswasion in matters of faith yet such is this article of the Churches authentique spirit of which vnlesse men be so perswaded infallibly perswaded they cannot bee of the minor proposition in any Syllogisme wherein a point of faith is concluded and vncertaine of the minor they cannot be certaine of the conclusion which as Bellarmine rightly obserues alwayes followes the weaker part The infallible conclusion therefore of Bellarmines resolution is vnlesse priuate men may haue publique spirits to warrant the truth of Scriptures and the Churches infallibilitie thereon grounded they cannot truly beleeue any conclusion of faith It remaines then we inquire what inconuenience wil follow if they admit priuate men to be partakers of publike spirits 7 Diuersitie of such spirits they acknowledge not If therefore priuate mens infallible assent vnto the truth or true sence of those particular Scriptures whence they seeke to prooue their Churches infallibilitie must be planted by a publique spirit planted it must be by the same spirit which guides and guiding makes the Church and Pope authentique and infallible both in their proposall of Scriptures and declaration of Scriptures sence Seeing this spirit is one and the same if it can make the Church or Pope infallible in all why may it not make all priuate men by this supposition partakers of it alike infallible at the least in the right vnderstanding of those places which warraÌ„t the Churches infallibilitie or publique spirit For our aduersaries I hope will easily grant that the Churches publique and authentique spirit must be most infallibly beleeued because so expressely taught in those Scriptures cited by Bellarmine to this purpose If this publike or authentique spirit can worke such infallible apprehension of those places true meaning in priuate heartes why not in all others as necessarie for them to know that is in all necessarie to saluation And if thus it doe why are wee bound to beleeue the Pope more then the Pope vs wee being partakers of a publique and infallible spirit aswel as he 8 Or if they hold it no absurditie to say wee must beleeue two or three places It seemeth good to the Holy Ghost and vs Peter feed my sheepe by a pubâ—ique and authentique spirit teaching vs from these to relie vpon the Pope in all other parts of Gods Word because as it must be supposed we haue but a priuate spirit for their assurance by this supposition the Popes authoritie in respect of vs must haue the same excesse of superioritie vnto Scriptures that publike spirit hath vnto a priuate or the Pope who beleeueth all Scriptures by a publike spirit hath vnto a priuate man This publike spirit wherof they vauÌ„t is the same which did inspire the scriptures to Moses the Prophets and Apostles and must by this position be the Pope or Churches immediate ageÌ„t for establishing this inuiolable league of absolute alleagance with mens soules vnto them but of none so absolute to their Creator and Redeemer and the rest of whose written lawes and eternal decrees must be communicated vnto them by a priuate spirit and subscribed vnto with this condition If the Pope shall witnesse them to be his lawes or to haue this or that meaning 9 Nor can our aduersaries dense the truth of this subsequent collection If it were possible for the Pope in matters controuersed to teach contrarie to Gods Word wee were bound to follow him For they themselues argue thus If the Pope could erre in matters of faith faith might perish from the Earth all Christians bound to erre because bound to obey him This prooues that our assent to any Scriptures besides those which teach the Popes authoritie cannot in it selfe be perfect and absolute but subiect to this condition if the Pope be infallible And euen of those places which as they pretend witnesse him to be such there yet remaines a farther difficultie These the Pope beleeues not because they are confirmed to him by his predecessor but directly and immediatly by his publique spirit But may priuate men beleeue them so too No. For these especially and the Churches infallibilitie contained in them are by all our aduesaries consent propositions of faith in respect of vs need by their doctrine the proposall or testimonie of the Church whereon all priuate mens faith must be immediately grounded beleeuing this we shall from it at least conioyned with Scripture beleeue all other parts of Gods Word necessarie to saluation aswell as the Pope doth these former from the testimonie of his publique spirit Wherefore his authoritie must be vnto vs altogether as great as the authoritie of the Godhead is vnto him which is farre greater vnto him then it is or can be to any others for euen that which is acknowledged for Gods Word both by him and vs must be lesse authentique vnto vs then the wordes of this mortall man 10 For though we pardon our aduersaries their former absurdities in seeking to prooue the Churches authoritie by the Scripture and the Scriptures by the Churches though we grant them all they can desire euen what shall appeare in due place to be most false That whiles they beleeue the Popes particular iniunctions or decisions from a presupposal of his vniuersal transcendent authoritie they doe not onely beleeue him or his wordes but those partes of Gods Word vpon which they seeme to ground his infallibilitie yet our former argument holdes still most firme because that absolute assent which priuate men must giue vnto these supposed grounds of their Religion before
some part of Gods Word reuealed for our aduersaries acknowledge all points of faith should bee resolued into the first truth Hence if wee descend to any particular or determinate conclusion of faith it must be gathered in his Syllogisme Whatsoeuer the Church teacheth concerning the determinate and true sence of Scriptures whereon points of Faith are grounded is most true But the Church teacheth thus and thus for example her owne authoritie is infallibly taught by the Holy Ghost in these wordes Peter feede my sheepe Peter I haue prayed for thee that thy faith should not faile goe this sence and meaning of these wordes is most true And as true as it is must the sence likewise of euery proposition or part of Scripture by this Church expounded or declared be accounted 2 The Maior proposition of this Syllogisme is as vndoubted amongst the Roman Catholiques as the maior of the former was vnto all Christians but as yet the minor The Church doth giue this or that sence of this or that determinate place may be as vncertaine indeed as they would make our beleefe vnto the minor proposition in the generall Syllogisme before it bee confirmed by the Churches authoritie For how can we be certain that the Church doth teach all those particulars which the Iesuites propose vnto vs wee haue Bookes indeede which goe vnder the name of the Trent Counsell but how shall wee know that this Counsell was lawfully assembled that some Canons haue not beene foisted in by priuate Spirits that the Councell left not some vnwritten tradition for explicating their decrees after another fashion then the Iesuites doe who shall assure vs in these or like doubtes The present Church All of vs cannot repaire to Rome such as can when they come thither cannot bee sure to heare the true Church speake ex Cathedra If the Pope send his Writs to assure vs what Critcicke so cunning as to assure vs whether they be authentike or counterfeite Finally for all that can bee imagined in this case onely the Maior of the Catholicke syllogisme indefinitely taken is certaine and consequently no particular or definite conclusion of faith can be certaine to a Romanist because there are no possible meanes of ascertaining the Minor What the true Church doth infallibly define vnto his Conscience 3 Or if they wil hold such conclusions as are ordinarily gathered from the Trent Councell or the Popes decisions as infallible points of faith they make their authoritie to be farre greater then the infallibilitie of Gods written word yea more infallible then the Deitie This Collection they would denie vnlesse it followed from their owne premisses These for example That a conclusion of faith cannot be gathered vnlesse the minor God did say this or that determinately be first made certaine But from the Pope or Churches infallibilitie conclusions of faith may be gathered albeit the minor be not certaine de fide For who can make a Iesuites report of the Popes Decrees or an Historicall relation of the Trent Councell certaine de fide as certaine as an Article of faith And yet the Doctrine of the Trent Councell and Popes Decrees must bee held de fide vpon paine of damnation albeit men take them onely from a Priests mouth or vpon a Iesuites faith and credit 4 This is the madnesse of that Antichristian Synagogue that acknowledgeth Gods Word for most infallible and the Scriptures which wee haue for his word if it selfe bee infallible For it tels vs they are such yet will not haue collections or conclusions with equall probabillitie deduced thence so firmely beleeued by priuate men as the collections or conclusions which are gathered from the Churches infallibilitie An implicit faith of particulars grounded vpon the Churches generall infallibilitie so men stedfastly beleeue it may suffice But implicit faith of particulars grounded onely vpon our generall beleefe of Gods infallibilitie prouidence or written word sufficeth not This prooues the authoritie of the Church to be aboue the authoritie of Scriptures or the Deitie absolutely considered not only in respect of vs that is all besides the Pope and his Cardinals For that is of more authoritie absolutely not onely in respect of vs which vpon equall notice or knowledge is to be better beleeued more esteemed or obeyed but such is the authoritie of the Church in respect of the diuine authoritie such is the authoritie of the Popes Decrees in respect of Gods Word For the Minor proposition in both the former Syllogismes being alike vncertaine the conclusion must bee more certaine in that Syllogisme whose maior relies vpon the Popes infallibilitie then in the other whose Maior was grounded vpon the infallibilitie of the Deitie 5 Briefly to collect the summe of all The authoritie of the Church is greater then the authoritie of Scriptures both in respect of faith and Christian obedience In respect of faith because we are bound to beleeue the Churches decisions read or explicated vnto vs by the Popes messenger though à Sir Iohn Lack-lattin without any appeale but no part of Scripture acknowledged by vs and them we may beleeue without appeale or submission of our interpretation to the Church albeit the true sence and meaning of it seeme neuer so plain vnto priuate consciences in whom Gods Spirit worketh faith The same argument is most firme and euident in respect of obedience 6 That authoritie ouer vs is alwayes greatest vnto which wee are to yeeld most immediate most strict and absolute obedience but by the Romish Churches Doctrine wee are to yeelde supreme and most absolute obedience to the Church more supreme and absolute then vnto Gods word therefore the authoritie of the Church is greater ouer vs. The Maior is out of controuersie seeing greatnesse of authoritie is alwayes measured by the manner of obedience due vnto it The Minor is as euident from the former reason Our obedience is more absolute and strict vnto that authoritie from which in no case we may appeale then vnto that from which wee may in many safely appeale but by the Romish Churches doctrine there lies alwayes an appeale from that sence and meaning of Scriptures which Gods spirit and our owne conscience giues vs vnto the Churches authoritie none from the Churches authoritie or meaning vnto the Scriptures or our owne consciences 7 Our Sauiour Christ bids vs search the Scriptures Saint Paul trie all retaine that which is good Saint Iohn trie the Spirits whether they bee of God or no Suppose a Minister of our Church should charge a Romanist vpon his allegiance to our Sauiour Christ and that obedience which he owes vnto Gods Word to search Scriptures trie spirits and examine Doctrines for the ratifying of his faith he will not acknowledge this to be a Commandemēt of Scripture or at least not to be vnderstood in such asense as may bind him to this practise What followes if our Clergie charge him to admit it he appeales vnto the Church And as in Schooles simus
was shall proue true and profitable vnto Christians as instituted by God for the peoples good yea â—hey shall proceed from the holy Ghost for the reason which wee haue learned of the Euangelist to wit because such as giue them are Prelates of Christs Church And this is all I haue to say vnto the second argument 12 It is easie indeed for them thus to answere to whom it is most easie and most vsuall to blaspheme That the Popes aswell as Caiaphas prophecies may in the euent proue true and profitable to Christs Church wee doe not doubt because vnto such as loue God or are beloued of him all things euen Sathans malice that had suborned Caiaphas and his brethren against Christ and his members turne to the best But hee that had taken this High-Priest whilest hee vttered this sentence for an infallible Prophet of the Lord had been bound in conscience to haue done so to our Sauiour at his as the people did to Baals Priests at Elias instigation If our aduersaries will permit vs to interprete the Trent Councels decrees as the faithfull of those times did Caiaphas prophecie wee will subscribe vnto them without delay It is expedient wee grant and profitable withall vnto the Church that there should bee such decrees whereby the faith of others might bee tried But as it was not lawfull for the people to imbrue their hands in Christs bloud though the greatest benefite that euer befell the world was by his death so neither is it safe to admit the Trent Canons though a wonderfull blessing of God they should be set forth because they so clearely testifie the truth of his word concerning Antichrist Canus said more in this then was needfull according to his supposed principles in his answere to the next argument But God who ruled the mouth of Caiaphas and made him speake the trueth when hee intended nothing lesse did also direct Canus penne to vent what vpon better consideration hee would haue concealed Yet herein hee wrote but out of the abundance of his owne and most of his fellowes hearts who hold that the Priests and Pharises did erre onely in a matter of fact not in any point of faith when they condemned Christ Of which in the next Chapter For conclusion of this consider with me Christian Reader how great cause we haue to thanke our gracious God that the sect of Iesuites or rabble of Predicants were not founded in our Sauiours dayes for then doubtlesse the Diuell had picked a traitor out of that crue whose impudent sophisticall Apologies for open blasphemie and vnrelenting perseuerance in traiterous plots might haue outfaced the world that the deliuering of Christ into his enemies hands had beene no such sinne as Iudas testified it was both by his penitent speech and desperate end CHAP. IIII. What it would disaduantage the Romish Church to deny the infallibility of the Synagogue 1. THat any visible company of men before our Sauiour Christs time did challenge such absolute authority ouer mens faith as the Pope doth would bee very hard for them to proue no question but the High-Priest and Rulers amongst the Iewes did oftentimes challenge more then they had If the Romanist should say that they had no such infallible authority in deciding all controuersies as their Church now challengeth the assertion would be as improbable in it selfe as incongruous to their positioâ—s For vnto any indifferent man such infallibility in the Watch-Tower of Sion must needes seem more requisite during the time of the law then since the promulgation of the Gospell Bee it granted the points to be expresly beleeued of the ancient people were but few yet euen such of them as were most necessary to saluation were more enigmatically and mystically set downe then any in the new Testament are and the measure of Gods spirit vpon euery sort of men the vulgar especially in those times much lesse For this cause God raised vp Prophets to instruct them whose authority though it was not such as the Romane Church now challengeth but giuen to supply the ignorance and negligence of the church representatiue in those dayes yet much greater then is ordinarily required in the light of the Gospell by which as the doctrine of saluation is become most conspicuous in it selfe so is the illumination of Gods spirit more plentifull then before it had beene And since the Prophets haue beene so clearely expounded by the Apostles and the harmony of the two Testaments so distinctly heard the ordinary testimony of Iesus is become equiualent to the spirit of Prophesie Allowing then these infinite ods on our parts that enioy the labours of formers ages with the ordinary preaching of the Gospell an infallible oecumenicall authority is much lesse needfull now then it was in the law 2 Or if our aduersaries will bee so wayward as to deny the like infallibility to haue beene requisite in the ancient Iewish Church they shall hereby thwart euidently themselues disanull their chiefe title and vtterly disclaime the maine plea hitherto vsed for their owne infallibility For most of them doe vrge Gods promises made vnto that Church to proue a necessity of admitting a like authority in theirs And if these promises made to the Iewes admit any distinction condition or limitation whereby this most absolute infallibility as they suppose it may bee empaired then may all the promises made or supposed to bee made vnto their Church admit the same or like But besides the weakning of their title by debarring themselues of this plea drawne from the example of the ancient Iewish Church no man that reades their writings can bee ignorant that all their chiefe and principall arguments wherewith they carry away most simple soules and importune such as almost neither feare God nor man to giue sentence for them and their Church against vs are drawn from these or the like tropicks vnlesse God had ordained one supreme Iudge or infallible authority that might decide all controuersies in matters of faith viua voce he had not sufficienly proued for his Church yea which were most absurd hee had left it in worse estate then ciuill Estates are for ordinary matters for they besides their written lawes haue Iudges to determine all cases or controuersies arising And seeing that Monarchicall gouernment is of all others the best and in any wise mans iudgement most auaileable for auoiding all dissention and keeping the vnity of faith there should bee no question but God hath ordained such an authenticall manner of deciding all controuersies If hee haue not it must needes bee either because hee could not establish such an infallible authority and vncontroleable power or else because he would not To say he could not were to deny his omnipotency open blasphemie to say he would not were little better for this were to deny his goodnesse and loue to his Church both which the Scriptures testifie to bee great nay infinite 3 But how great soeuer his loue to his
word in generall for the miracles related by Moses he had in perfect memory What then want of sufficient authority to propose vnto him these particular reuelations or their true meaning This is all the Romanist can pretend Yet what greater authority could he require then that Angell had which spake vnto Gideon Our Apostle supposeth any Angels proposall of diuine doctrines to be at the least equiualent to Apostolicall Though wee sayeth he whether Paul or Cephas or which he supposeth to be more an Angell from heauen preach vnto you otherwise then wee haue preached vnto you let him be accursed Or if wee respect not onely the personal authority of the proposer but with it the manner of proposing Gods word What proposall can wee imagine more effectuall then this great Angel of the couenants reply vnto Gideons distrustfull answere and the Lord looked vpon him and said Goe in this thy might and thou shalt saue Israel out of the hands of the Midianites haue I not sent thee 8 Whether Gideons diffidence after all this were a sinne I leaue it to bee disputed by the Iesuites A defect or dulnesse no doubt it was and onely in respect of the like in vs they hold a necessity of the visible Churches infallibility vnto whose sentence whosoeuer fully accords not is by their positions vncapable of all other infallible means of diuine faith To pretend doubt or distrust of Gods word once proposed by it yea to seeke further satisfaction or resolution of doubts then it shall vouchsafe to giue is more then a sinne extreame impiety Yet had this great Angell stood vpon his authority in such peremptory tearms Gideon had died in his distrust For after a second reply made by Gideon Ah my Lord whereby shall I saue Israel behold my familie is poore in Manasseh and I am the least in my fathers house and a further promise of the Angels assistance not like the former haue I not sent thee but I will therefore be with thee and thou shalt smite the Madianites as one man hee yet prefers this petition I pray thee if I haue found fauour in thy sight then shew mee a signe that thou talkest with me Depart not hence I pray thee vntill I come vnto thee and bring mine offering and lay it before thee After he had by more euident documents fully perceiued it was an Angell of the Lord that had parlied with him all this time erecting his deiected heart with these comfortable words Peace bee with thee feare not thou shalt not die He yet demands two other signes before hee aduentures vpon the Angels word But after it is once confirmed vnto him by experience of his power in keeping his fleece drie in the middle of moisture and moistning it where was nothing but drinesse about it hee is more confident vpon a Souldiers dreame then a Iesuite in like case would bee vpon the Popes sentence or blessing giuen ex Cathedra When Gadeon heard the dreame told the interpretation of the same he worshipped and returned to the hoast of Israel and said Vp for the Lord hath deliuered into your hand the hoast of Midian 9 Nor hee nor his people could at any time haue wanted like assurance of Gods might and deliuerances had they according to the rule which Moses set them turned vnto him with all their heart and with all their soule but as far were they as the Papists from admitting his words for their rule of faith The vnwritten traditions of Baal were at the least of equall or ioint authority with his writings and in deed and action though not in word and profession preferred before them Longer then their assent was by such miraculous victories as Gideon had now gotted ouer the Midianites and as it were tied and fastned to the blessings and cursings of Moses law this stiffe-necked generation did neither cleaue to it nor to their God But when Gideon was dead they turned away and went a whoring after Baalim and made Baal-Berith their God and remembred not the Lord their God which had deliuered them out of the hands of all their enemies on euery side Miracles after the Law-giuen were vsually either tokens of precedent vnbeliefe or for signes to vnbelieuers seruing especially to put them in mind of what Moses had foretold the attentiue consideration of whose predictions wrought greater faith and confidency in such as without miracles laid this law in their harts then this people conceiued vpon the fresh memory of Gideons extraordinary signes and glorious victory 10 The like occasions of such distrust as were obserued in Gideon were frequent in those times wherein the foure and fortieth Psalme was written yet the author of it is not so daunted with the oppression of his people as Gideon was The manifestation of such reproach contempt and scorne as Moses said should befall them did alwayes animate such as indeed had vsed the Law as a perpetuall rule to notifie the diuersity of all successe good or bad by the degrees of their declining from it or approach vnto it The greater calamities they suffered the more vndoubted experience they had of diuine truth contained in Mosaicalthreats the more vndoubted their experience of their truth vpon consciousnesse of their owne transgressions the greater motiues they had vpon sincere and hearty repentance to apprehend the stability of his sweetest promises for their good No depression of this people but serued as a contersway to accelerate intend or enlarge the measure of their wonted exaltation so long as they rightly weighed all their actions and proceedings in Moses ballances equalizing their permanent sorrow for sins past vnto their wonted delight in transient pleasures 11 Thus when Ieremie more admired then distrusted Gods mercies in rendering the purchase of his kinsmans field to him close prisoner for denouncing the whole desolation of his country when the Kings and Princes of Iudah had no assurance of so much possession in the promised land as to inherite the sepulchres of their fathers the Lord expels not his suspensiue rather then dissident admiration with signes and wonders as he had done Gideons doubt or his stiffe-necked forefathers distrust By what meanes then by the present calamities which had seized vppon the Cities of Iudah and that very place wherein his late purchased inheritance lay when hee cast these and the like doubts in his mind Behold the Mounts they are come into the City to take it and the Citie is giuen into the hand of the Caldeans that fight against it by meanes of the sword and of the famine and of the pestilence and what thou hast spoken is come to passe and behold thou seest it And thou hast said vnto me O Lord God Buy vnto thee the field for siluer and take witnesses for the City shall be giuen in to the hand of the Caldeans Then came the word of the Lord vnto Ieremiah saying Behold I am the Lord God of all flesh is
Paul Without the helpe or ministery of man We maintaine as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceiue and speake of the Church indefinitely taken not confined to any determinate place not appropriated to any indiuiduall or singularised persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As hee that should say Socrates by man was taught his learning doth not meane the specificall nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect wee vse when wee say euery one that truely cals God father receiues instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith vnto whome such filiall obedience as else where wee haue spoken of is due The difference likewise betweene the Romanists and vs hath partly beene discussed before In briefe it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing vs to the infallible truth or true sense of Gods word yet no infallible rule whereon finally or absolutely wee must relie eyther for discerning diuine Reuelations or their true meaning But as those resemblances of colours which wee tearme Species visibiles are not seene themselues though necessary for the sight of reall colours so this Ministery of the Church albeit in it selfe not infallible is yet necessarily require for our right apprehension of the diuine truth which in it selfe alone is most infallible yea as infallible to vs as it was to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiuing it They conceiued it immediately without the Ministery or instruction of man so cannot wee This difference elsewhere I haue thus resembled As trees and plants now growing vp by the ordinary husbandry of man from seedes precedent are of the same kind and quality with such as were immediately created by the hand of God so is the immediate ground of ours the Prophets and Apostles faith the same Albeit theirs was immediately planted by the finger of God ours propagated from their seed sowne and cherished by the dayly industry of faithfull Ministers 3 Neither in the substance of this assertion nor manner of the explication doe we much differ if ought from Canus in his second booke where he taxeth Scotus Durand and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church The Apostles and Prophets sayeth he resolued their faith into truth and authority diuine Therfore wee must not resolue our faith into the humane authority of the Church For the faith is the same and must haue the same formall reason For better confirmation of which assertion hee addes this reason Things incident to the obiect of any habite by accident do not alter the formall reason of the obiect Now that the Articles of faith should bee proposed by these or these men is meerely accidentall wherefore seeing the Apostles and Prophets did assent vnto the Articles of faith because God reuealed them the reason of our assent must bee the same Lastly hee concludes that the Churches authority miracles or the like are onely such precedent conditions or meanes for begetting faith as sensitiue knowledge exhortations or aduise of Masters are for bringing vs to certaine knowledge in demonstratiue faculties Had eyther this great Diuine spoken consequently to this doctrine in his 5. Booke or would the Iesuites auouch no more then here hee doth wee should bee glad to giue them the right hand of fellowshippe in this point But they goe all a wrong way vnto the truth or would to God any way to the truth or not directly to ouerthrow it Catharinus though in a manner ours in that question about the certainety of saluation sayeth more perhaps then they meant whom Canus late taxed Auouching as Bellarmine cites his opinion that diuine faith could not be certaine and infallible vnlesse it were of an obiect approued by the Church Whence would follow what Bellarmine there inferres that the Apostles and Prophets should not haue beene certain of their Reuelations immediately sent from God vntill the Church had approued them which is a doctrine well deseruing a sharper censure then Bellarmine bestowes on Catharinus Albeit to speake the truth Bellarmine was no fitte man to censure though the other most worthy to bee seuerely censured Catharinus might haue replyed that the Prophets and Apostles at least our Sauiour in whom Bellarmine instanceth were the true Church as well as they make the Pope Nor can Valentias with other late Iesuites opinions by any pretence or shew hardly Bellarmines owne be cleared from the same inconueniences he obiectes to Catharinus as will appeare vpon better examination to bee made hereafter 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 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we belieue diuine Reuelations This speech of his is equiuocall and in the equiuocation of it I thinke Valentian sought to hide the truth The ambiguity or fallacie is the same which was disclosed in Bellarmines reply vnto vs obiecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or diuine reuelations may bee taken eyther indefinitely for whatsoeuer God shall hee supposed to speake or for those particular Scriptures or Reuelations which wee suppose hee hath already reuealed and spoken Or Valentian may speake of the obiect of our beliefe not of beliefe it selfe If wee take his meaning in the former sense what hee sayth is most true For the Churches infallibility is no cause why wee belieue that to bee true which wee suppose God hath reuealed nor did wee euer charge them with this assertion This is an Axiome of nature presupposed in all Religions yet of which none euer knew to make so great secular vse as the Romish Church doth But if wee speake of that Canon of Scripture which wee haue or any things contained in it all which wee and our aduersaries iointly suppose to haue come from God the onely cause why wee doe or can rightly belieue them is by Iesuiticall doctrine the Churches infallibility that commends them vnto vs. 2 If that Church which Valentian holdes so infallible should haue saide vnto him totidem verbis you must beleeue the books of Maccabes are canonicall euen for this reason that your holy Catholike Mother tels you so hee durst not but haue belieued as well the reason as the matter proposed To witte That these Bookes were Canonicall because the Church had enioyned him so to think albeit his priuate conscience left to Gods
grace it selfe would rather haue held the Negatiue For if wee beleeue as the Papists generally instruct vs that wee our selues all priuate spirites may erre in euery perswasion of faith but the Church which onely is assisted by a publike spirite cannot possibly teach amisse in any Wee must vpon termes as peremptory and in equall degree beleeue euery particular point of faith because the Church so teacheth vs not because wee certainely apprehend the truth of it in it selfe For wee may erre but this publike spirite cannot And consequently wee must infallibly belieue these propositions Christ is the Redeemer of the world not Mahomet There is a Trinity of persons in the diuine nature for this reason only that the Church commends them vnto vs for diuine reuelations seeing by their arguments brought to disproue the sufficiency of Scriptures or certainety of priuate spirites no other means possible is left vs. Nay were they true wee should be onely certain that without the Churches proposall wee still must be most vncertain in these and all other points because the sonnes are perpetually obnoxious to error from which the mother is euerlastingly priuiledged The same propositions and conclusions we might condicionally belieue to be absolutely authentike vppon supposall they were Gods word but that they are his word or reuelations truly diuine wee cannot firmely belieue but onely by firme adherence to the Churches infallible authority as was in the second Section deduced out of the Aduersaries principles Hence it followes that euery particular proposition of faith hath such a proper causall dependance vpon the Churches proposall as the conclusion hath vpon the premisses or any particular vpon it vniuersall Thus much Sacroboseus grants 3 Suppose God should speake vnto vs face to face what reason had wee absolutely and infallibly to belieue him but because wee know his words to bee infallible his infallibility then should be the proper cause of our beliefe For the same reason seeing he doth not speake vnto vs face to face as hee did to Moses but as our aduersaries say reueales his will obscurely so as the Reuealer is not manifested vnto vs but his meaning is by the visible Church which is to vs in stead of Prophetes Apostles and Christ himselfe and all the seuerall manners God vsed to speake vnto the world before he spake to it by his onely sonne this Pantheas infallibility must bee the true and proper cause of our beliefe And Valentian himselfe thinks that Sara and others of the old world to whom God spake in priuate eyther by the mouth of Angels his sonne or holy spirit or by what meanes soeuer did not sinne against the doctrine of faith or through vnbeliefe when they did not belieue Gods promises They did herein vnaduisedly not vnbelieuingly Why not vnbelieuingly because the visible Church did not propose these promises vnto them 4 If not to belieue the visible Churches proposals be that which makes distrust or diffidence to Gods promises infidelity then to belieue them is the true cause of belieuing Gods promises or if Sara and others did as Valentian sayth vnaduisedly or imprudently in not assenting to diuine truthes proposed by Angels surely they had done only prudently and aduisedly in assenting to them their assent had not beene truely and properly beleefe So that by this assertion the Churches proposall hath the very remonstratiue roote character of the immediat and prime cause whereby wee beleeue and know matters of faith For whatsoeuer else can concurre without this our assent to diuine truthes proposed is not true Catholike beliefe but firmely beleeuing this infallibility we cannot erre in any other point of faith 5 This truth Valentian elsewhere could not dissemble howsoeuer in his professed resolution of faith hee sought to couer it by change of apparrell Inuesting the Churches proposall onely with the title of a condition requisite yet withall so dissonant is falsity to it selfe making it the reason of beleeuing diuine Reuelations If a reason it be why wee should belieue them needs must it sway any reasonable mind to embrace their truth And whatsoeuer inclines our minds to the embracement of any truth is the proper efficient cause of beliefe or assent vnto the same Yea efficiency or causality it selfe doth formally consist in this inclination of the mind Nor is it possible this proposall of the Church should moue our minds to embrace diuine Reuelations by any other meanes then by belieeuing it And beliefe it selfe being an inclination or motion of the mind our minds must first be moued by the Churches proposall ere it can moue them at all to assent vnto other diuine truthes Againe Valentian grants that the orthodoxall or catechisticall answere to this interrogation Why doe you belieue the doctrine of the Trinity to be a diuine reuelation is because the Church proposeth it to me for such Hee that admits this answere for sound and Catholike and yet denies the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered doubtlesse the light of nature by admitting too much artificiall subtlety into his braines For if a man should aske why do you belieue there is a fire in yonder house and answere were made Because I see the smoake go out of the Chimney should the party thus answering in good earnest peremptorily deny the sight of the smoake to bee the cause of his beleefe there was a fire hee deserued very well to haue eyther his tongue scorched with the one or his eyes put out with the other Albeit if wee speake of the things themselues not of his beliefe concerning them the fire was the true cause of the smoake not the smoake of the fire But whatsoeuer it be Cause Condition Circumstance or Effect that truly satisficeth this demand Why doe you belieue this or that it is a true and proper cause of our beleefe though not of the thing beleeued If then we admit the Churches proposall to bee but a condition annexed to diuine reuelations yet if it bee an infallible medium or meane or as our aduersaries all agree the only mean infallible whereby we can rightly beleeue this or that to be a diuine reuelation it is the true and only infallible cause of our beleefe That speech of Valentian which to any ordinary mans capacity includes as much as we now say was before alleadged That Scripture which is commended and expounded vnto vs by the Church is eo ipso euen for this reason most authentike and cleare He could not more emphatically haue expressed the Churches proposall to be the true and prime cause why particular or determinate diuine reuelations become so credible vnto vs. His second Sacroboscus hath many speeches to be inserted hereafter to the same effect Amongst others where Doctor Whittaker obiects that the principall cause of faith is by Papists ascribed vnto the Church he denyes it onely thus far What we beleeue
for the Churches proposall we iointly beleeue for God speaking eyther in his written word or by tradition Yet if a man should haue asked him why he did or how possibly hee could infallibly beleeue that God did speake all the words eyther contayned in the Bible or in their traditions he must haue giuen eyther a womans answere because God spâ—ke them or this because our holy mother the Church doth say so For elsewhere he plainly auowes the Bookes of Canonicall Scripture need not be beleeued without the Churches proposall whose infallible authority was sufficiently knowne before one title of the New Testament was written and were to be acknowledged though it had neuer beene hee plainly confesseth withall that hee could not beleeue the Scriptures taught some principall Articles of faith most firmely beleeued by him vnlesse the churches authoritie did thereto moue him against the light of naturall reason Now if for the churches proposall hee beleeue that which otherwise to beleeue he had no reason at al but rather strong inducements to the contrarie as stedfastly as any other truth the Churches infallibilitie must be the true and only cause both why he beleeues the mystery proposed and distrusts the naturall dictates of his conscience to the contrary In fine hee doth not beleeue there is a Trinitie for in that Article is his instance because God hath said it but hee beleeues that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it thinke they beleeue the Church because God speakes by it when it is euident they doe not beleeue God but for the Churches testimonie well content to pretend his authority that her own may seeme more soueraigne Thus make they their superstitious groundlesse magical faith but as a wrench to wrest that principle of nature Whatsoeuer God saith is true to countenance any villany they can imagine as will better appeare hereafter But first the Reader must be content to be informed that by some of their tenents the same Diuine reuelations may be assented vnto by the Habite either of Theologie or of faith both which are most certaine but herein different That the former is discursiue and resembles science properly so called the latter not so but rather like vnto that habite or faculty by which we perceiue the truth of generall Maximes or vnto our bodily sight which sees diuers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of priuate spirits their aguments suppose Diuine reuelations must be beleeued by the Habite of Theology which is as a sword to offend vs. Whiles we assault them and vrge the vnstabilitie of their resolutions they fly vnto the non discursiue Habite of faith infused as their best buckler to ward such blowes as the Habite of Theologie cannot beare off 6 Not heere to dispute eyther how truly or pertinently they denie faith infused to be a discursiue habite the Logicall Reader need not I hope my admonition to obserue that faith or beleefe whether habituall or actuall vnlesse discursiue cannot possibly bee resolued into any praeexistent Maxime or principle From which grant this emolument will arise vnto our cause that the Churches authoritie cannot be proued by any diuine reuelation or portion of Scripture seeing it is an Article of faith and must be beleeued eodem intuitu with that Scripture or part of Gods word whether written or vnwritten that teacheth it as light and colours are perceiued by one and the same intuition in the same instant And by this assertion we could not so properly say wee beleeue the diuine reuelation because we beleeue the church nor doe we see colours because we see the light but wee may truly say that the obiects of our faith diuine reuelations are therefore actually credible or worthy of beleefe because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus whom in the point in hand I most mention because Doctor Whittakers Obiections against their Churches Doctrine as it hath beene deliuered by Bellarmine and other late controuersers hath enforced him clearely to vnfold what Bellarmine Stapelton and Valentian left vnexpressed but is implicitely included in all their writings But ere we come to examine the ful incoÌ„ueniences of their opinions I must request the Reader to obserue that as oft as they mention resolution of faith they meane the discursiue habite of Theologie For al resolution of beleefe or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely auoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equiualent assertions acknowledged by all the Romanists this day liuing it will appeare that Valentian was eyther very ignorant himselfe or presumed hee had to deale with very ignorant aduersaries when he denyed that the last resolution of Catholique faith was into the Churches authoritie which comes next in place to be examined CHAP. III. Discouering eyther the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolued into the Churches veracity or infallibility that possibly it cannot bee resolued into any branch of the first truth 1 IT were a foolish question as Caietan sayeth Valentian hath well obserued if one should aske another why he beleeues the first truth reuealing For the assent of faith is finally resolued into the first truth It may bee Caietan was better minded towardes Truth it selfe first or secondary then this Iesuite was which vsed his authority to colour his former rotten position That the Churches proposall by their doctrine is not the cause of faith but our former distinction betweene belief it selfe it obiect often confounded or between Gods word indefinitely and determinately taken if well obserued will euince this last reason to be as foolish as the former assertion was false No man sayeth he can giue any reason besides the infallibility of the Reuealer why hee beleeues a diuine Reuelation It is true no man can giue nor would any aske why wee beleeue that which wee are fully perswaded as a diuine Reuelation But yet a reason by their positions must bee giuen why we beleeue eyther this or that truth any particular or determinat portion of Scripture to be a diuine reuelation Wherefore seeing Christian faith is alwayes of definite and particular propositions or conclusions and as Bellarmine sayeth and all the Papists must say these cannot be known but by the Church As her infallible proposall is the true and proper cause why wee belieue them to bee infallibly true because the onely cause whereby wee can belieue them to bee diuine reuelations so must it bee the essentiall principle into which our assent or
many places bee certaine of it vnlesse Tradition be assistant It is an offer worth the taking that here he makes That the sense of Scriptures is the sword of the spirit This is as much as wee contend that the sense of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church binde vs to belieue or absolutely practise ought contrary to the true sense and meaning of Scriptures with the like deuotion we doe Gods expresse vndoubted commandements she preferres her owne authority aboue Gods word and makes vs acknowledge that allegiance vnto her which we owe vnto the spirit For suppose wee had as yet no full assurance of the spirit for the contradictory sense to that giuen by the Church we were in christian duty to expect Gods prouidence and inuoke the spirits assistance for manifestation of the truth from all possibility wherof wee desperately exclude our selues if wee belieue one mans testimony of the spirit as absolutely irreuoucably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth hee beliues the mystery of the Trinity as it is taught by their Church onely for the Churches authority and yet this hee beleeues as absolutely as hee doth yea as hee could belieue any other diuine Reuelation though extraordinarily made vnto himselfe 3 In both parts of beliefe aboue mentioned the causall dependance of our faith vpon the Churches proposals may be imagined three wayes eyther whilest it is in planting or after it is planted or from the first beginning of it to it full growth or from it first entrance into our hearts vntill our departure out of this world How farre and in what sort the Ministery of men in the Church is auaileable for planting faith hath been declared heretofore Eyther for the planting or supporting it the skill or authority of the teachers reaches no further then to quicken or strengthen our internal taste or apprehension of the diuine truth reuealed in Scriptures or to raise or tune our spirites as Musicke did Elishahs the better to perceiue the efficacy of Gods spirit imprinting the stampe of those diuine Reuelations in our hearts whose Characters are in our braines The present Churches proposals in respect of our beliefe is but as the Samaritan womans report was vnto the men of Sichars Many sayth the Euangelist belieued in him for the saying of the woman which testified he hath told mee all things that euer I did But this beliefe was as none in respect of that which they conceiue immediately from his owne words For they saide vnto the woman Now wee belieue not because of thy saying for we haue heard him our selues and know that this is indeede the Christ. The eare sayeth Iob tryeth the words as the mouth tasteth meates Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meates immediately without interposition of any other mans sense or iudgement of them so must the eares of our soules trie and discerne diuine truthes without relying on other mens proposals or reports of their rellish No externall meanes whatsoeuer can in eyther case haue any vse but onely eyther for working a right disposition in the Organ whereby triall is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our aduersaries doctrine dependes vpon the churches authority is euident out of the former discourses that this dependance is perpetuall is as manifest in that they make it the iudge and rule of faith such an indefectible rule and so authentique a Iudge as in all points must be followed and may not be so far examined eyther by Gods written law or rules of nature whether it contradict not it selfe or them 4 It remaines we examine the particular maner of this dependance or what the Churches infallibility doth or can performe eyther to him that belieues or to the obiect of his beleefe whēce a Romane Catholikes faith should become more firme or certaine then another mans It must enlighten eyther his soule that it may see or diuine reuelations that they may be seene more clearely otherwise he can exceed others onely in blinde beleefe The cunningest Sophister in that schoole strictly examined vpon these points will bewray that monstrous blasphemy which some shallow braines haue hitherto hoped to couer Wee haue the same Scriptures they haue and peruse them in all the languages they doe What is it then can hinder eyther them from manifesting or vs from discerning their Truth or true meaning manifested Doe we want the Churches proposall we demand how their present Church it selfe can better discerne them then ours may what testimonie of antiquity haue they which we haue not But it may be we want spectacles to read them our Church hath but the eyes of priuate men which cannot see without a publike light Their Churches eyes are Cat-like able so to illustrate the obiects of Christian faith as to make them cleare and perspicuous to it selfe though darke and inuisible vnto vs. Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darknes albeit able themselues to see them without any other light then their owne The visible Church saith the Iesuite is able to discerne all diuine truth by her infallible publique spirit How knowes he this certainly without an infallible publique spirit perhaps as men see Cats-eyes shine in the darke when their owne doe not Let him beleeue so But what doth this beleefe aduantage him or other priuate spirits for the cleare distinct or perfect sight of what the Church proposeth Doth the proposall make diuine Truthes more perspicuous in themselues Why then are they not alike perspicuous to all that heare reade or know the Churches testimonie of them Sacroboscus hath said al that possibly can be said on their behalfe in this difficultie The Sectaries albeit they should vse the authoritie of the true Church yet cannot haue any true beleefe of the truth reuealed If the vse of it be as free to them as to Catholikes what debarres them from this benefit They doe not acknowledge the sufficiencie of the Churches proposall And as a necessary proofe or medium is not sufficient to the attayning of science vnlesse a man vse and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be beleeued or auoweth them by that infallible authoritie wherewith Christ hath enabled her to declare both what bookes containe Doctrines Diuine and what is the true sense of places controuersed in them but it is further necessary that wee formally vse this proposall as sufficient and embrace it as infallible 5 The reason then why a Romane Catholique rightly beleeues the Truth or true meaning of Scriptures when a Protestant that knowes the Churches testimonie as well as he in both points vncertaine is because the Catholique infallibly beleeues the Churches authority to bee
Gods working in miracles effected by his owne immediate peculiar power without the coagencie of any inferiour or created cause he may resolue of himselfe alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councell it selfe seemes to giue vnto the Pope as it were for an vp-shot to all the fooles thunderbolts they had let slie before And least any man should thinke this absolute acknowledgement of the Popes plenarie power to be a Counsell rather then a necessarie precept The Cathechisme published by the Trent Councels authoritie hath inserted amongst the Articles of faith That the present Pope is the sole visible head of the whole Christian Church though Christ the inuisible The meaning of which if I mistake not is this That the Pope concerning the points aboue mentioned hath as absolute power in Christs absence as Christ himselfe should haue were he present or shall haue in that day of finall iudgement wherein if these mens positions bee true he shall haue nothing to doe in matters of saith but onely to ratisie what the Pope hath defined who must not be called to any account of his Spirituall as Kings and Monarchs must be for their Temporall Stewardships nor shall it be said to him as it must be to some of them Well done thou good and faithfull Seruant For such men onely by our aduersaries Doctrine doe well as might haue done ill but the Pope liue as hee list cannot possibly doe a misse in determining matters of Faith which are of all that are of greatest difficultie and consequence 14 When first I reade Iosephus Acoste I much wondred to see a man otherwise of an ingenuous spirit and of partes so excellent so zealous withall for the Popes Supremacie But now I perceiue the reason was all priuate Catechismes were to bee conformed vnto that publique one authorized by the Councell and Pope Amongst other contents of that Article of the Catholique Church almost quite omitted in the former Indian Catechismes Acostaes aduise is to haue this inserted as an essentiall part That the Pope is head of the Catholique Church Christs Vicar on earth indued with his plenarie power to whom all other Christians Kings and Princes not excepted owe obedience These allegations may testifie our sinceritie in proposing the state of the question and points of difference betwixt vs gathered not out of one or two but the generall agreement of best Romish Writers and whereunto Valentian were hee aliue would willingly subscribe For he as since I haue obserued proposeth the title of his maine Controuersie concerning the Churches authoritie in tearmes aequiualent to those I vsed Lib. 2. Section 1. Cap. 3. and Lib. 1. Parag. Vlt. SECT II. The first branch of Romish blasphemie in preferring humane authoritie before Diuine AGainst these late recited and infinite other aequiualent assertions frequent in their publique determinations and best priuate Writers our Writers vsually obiect If the Church be iudge of Scriptures her authoritie must be aboue the Scriptures If the sense of Scripture without the Church or Popes asseueration or proposall be not authentique nor apt to beget most firme beleefe then the word of God must receiue strength and authoritie from the word of man Some Romish Writers grant the inference with this restraint In respect of vs and yet wipe their mouthes with the whore in the Prouerbe as if they had neither commited Idolatrie nor spoken blasphemie But Bellarmine was too cunning a Baude to expose his mothers foule face to publique view without more artificiall painting CHAP. I. Bellarmines Reply to the maine obiection iointly vrged by all Reformed Churches against the Romish the Equiuocation which hee sought in the obiection apparently found in his Reply 1 THE former argument howsoeuer much esteemed by such as bring it yet in Bellarmines iudgment is very weake and as hee suspects sicke of his owne disease Totum in aequiuocatione versatur The aequiuocation he seeketh to vnfold with this distinction The former speeches may admit a double sence First their meaning may bee that the Church doth iudge whether that which the Scriptures teach be true or false Or SecoÌ„dly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth iudge which is the true interpretation or meaning of them This distinction he applieth thus The former obiectuns were pertinent if we held the Pope or Councell to determine of Scriptures in the former sence but taking our right meaning they are meere calumnies For we affirme the Church to iudge Scriptures onely in the later and so to iudge them doth not set the Church or Pope aboue Scriptures but aboue the iudgment of priuate men Nor doth the Church by this assertion become a Iudge of Scriptures truth but of priuate mens vnderstanding Neither will it hence follow that the word of God recetueth strength from the word of man but priuate mens knowledge may and doth receiue strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinkes is neither more true or certaine because it is expounded by the Church but euerie mans opinion is more true and stable when it is confirmed by the Churches exposition or decision Hee hath said as much as the whole Councell of Trent could haue said for themselues But let vs see if this be enough 2 A priuate mans opinion saith Bellarmine is truer when it is confirmed by the Church If we had only an opinion of the truth or sence of Scriptures the consent of others especially men skilfull in such maters would indeede much confirme vs for all opinions or vncertaine perswasions receiue increase of strength from addition of probabilities But his words are more generall and concerne not onely vncertaine but all perswasions that a faithfull man in this life can haue of Gods Word at least of those writings which wee and they acknowledge for such and the marke he aimes at is That no perswasion in diuine matters can be certaine without the Churches confirmation as hee expressely addeth in his answere to the next argument 3 If the Reader will be attentiue hee shall easily perceiue that not our Writers obiections but Bellaâ—mines answere is tainted with aequiuocation For this speech of his The Church doth iudge whether that which the Scriptures teach be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitly or indeterminately for that which God hath spoken whatsoeuer that be Of those particular Scriptures which wee and they acknowledge or any determinate written or vnwritten precepts questionable whether they were from God or no. 4 If we speake of Scriptures in the former sence Bellarmines answere is true For the Romish Church doth not take vpon her to iudge whether that which is supposed or acknowledged by all for Gods word be most true in it proper natiue but
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 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
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
continuall faithfulnesse in that seruice whereunto they knew him appointed Albeit after all the mighty workes before-mentioned wrought in their presence they had beene bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt vp in her own vnerring senses But from the strange yet frequent manifestation of Moses power and fauour with God so great as none besides the great Prophet whom hee prefigured might challenge the like the Lord in his all â—acing wisdome tooke fiâ—te occasion to allure his people unto strict obseruance of what he afterwards solemnly enacted as also in theâ— to forwarne all future generations without expresse warrant of his word not absolutely to belieue any gouernour whomsoeuer in all though of â—ried skill and fidelity in many principal points of his seruice That passage of Scripture wherin the manner of this peoples stipulation is registred well deserues an exact 〈◊〉 of all especially of these circumstances How the Lord by rehearsall of his mighty workes forepassed extorts their promise to doe whatsoeuer should by Moses be commanded them yet will not accept it offered vntill hee haue made them eare-witnesses of his familiarity and communication with him First out of the Mount he called Moses vnto him to deliuer this solemn message vnto the house of Iacob Yee haue seene what I did to the Egyptians and how I carried you vpon Eagles wings and haue brought you vnto mee Now therefore if you will heare my voice indeed and keepe my couenant then yee shall bee my chiefe â—easure aboue all people though all the earth be mine After Moses had reported vnto God this answere freely vttered with ioint consent of all the people solemnly assembled before their Elders All that the Lord commanded we will doe was the whole businesse betwixt God and them fully transacted by this Agent in their absence No hee is sent backe to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said vpon the returne of their answere Loâ— I come vnto thee in a thicke cloud that the people may heare whilst I talke with thee and that they may also belieue thee for euer They did not belieue that God had reuealed his word to Moses for the wonders hee had wrought but rather that his wonders were from God because they heard God speake to him yea to themselues For their principall and fundamentall lawes were vttered by God himselfe in their hearing as Moses expresseth These words to wit the Decalogue the Lord spake vnto all your multitude in the mount out of the midst of the fire the cloud and the darkenesse with a great voice and added no more And lest the words which they had heard might soone bee smoothered in fleshly hearts or quickly slide out of their brittle memories the Lord wrote them in two Tables of stone and at their â—ranscription not Moses onely but Aaron Nadab and Abihu with the seuenty Elders of Israel are made spectators of the diuine glory rauished with the sweetnesse of his presence They saw saieth the Text the God of Israel and vnder his feet as it were a worke of a Saphire stone and as the very heauen when it is cleare And vpon the Nobles of the children of Israel he laid not his hand also they saw God and did eate and drinke After these Tables through Moses anger at the peoples folly and impiety were broken God writes the same words againe and renewes his Couenant before all the people promising vndoubted experience of his diuine assistance 8 Doth Moses after all this call fire from heauen vpon all such as distrust his words Aaron and Miriam openly derogate from his authority which the Lord confirmes againe viua voce descending in the pillar of the cloud conuenting these detractors in the dore of the Tabernacle Wherefore were you not afraid to speake against my seruant euen against Moses Thus the Lord was very angry and departed leauing his marke vpon Miriam cured of her leprosie by Moses instant prayers No maruell if Korah Dathan and Abirams iudgements were so grieuous when their sinne against Moses after so many documents of his high calling could not but bee wilfull as their perseuerance in it after so many admonitions to desist most malitious and obstinate Yet was Moses further countenanced by the appearance of Gods glory vnto all the congregation and his authority further ratified by the strange and fearefull end of these chief malefactors foretold by him and by fire issuing from the Lord to consume their confederates in offering incense vngratefull to their God Tantae molis erat Iudaeam condere gentem So long and great a worke it was to edifie Israel in true faith but without any like miracle or prediction such as neuer saw him neuer heard good of him must belieue the Pope as well as Israel did their Law-giuer that could make the sea to grant him passage the cloudes send bread the windes bring flesh and the hard rocke yeeld drink sufficient for him and all his mighty hoast that could thus call the heauens as witnesses to condemne appoint the earth as executioner of his iudgements vpon the obstinate and rebellious yet after all this hee inflicts no such punishments vpon the doubtfull in faith as the Romish Church doth but rather as is euident out of the places before alleadged confirmes them by commemoration of these late cited and like experiments making Gods fauours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people belieued Moses for Gods testimony of him wee may not belieue Gods word without the Popes testimony of it Hee must bee to God as Aaron was to Moses his mouth whereby hee onely speakes distinctly or intelligibly to his people CHAP. VII That the Churches authority was no part of the rule of faith vnto the people after Moses death That by experiments answerable to his precepts and predictions the faithfull without relying vpon the Priests infallible proposals 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 1 TO proceed vnto the ages following Moses How did they know Moses law either indeed to bee Gods word or the true sence and meaning of it being indefinitely knowne for such By tradition Yes By tradition onely No But how at all by tradition As by a ioint part of that rule on which they were finally to relie Rather it was a meane to bring them vnto the due consideration or right application of the written rule which Moses had left them So hard were their hearts with whom this great Law-giuer had first to deale that faith could not take roote in them vnlesse first wrought and subacted by extraordinary signes and wonders but once thus created in them
meanes is where hee disputes whether the Pope be bound to consult other authoritie besides his owne or vse any meanes to search the truth before hee passe sentence ex cathedra that is before he charge the whole Christian World to beleeue his decision This he thinkes expedient but so farre forth onely as if it please his Holinesse to enioyne the beleefe of some particular point vpon the whole World all must beleeue that he hath consulted Scripture and antiquitie as farre as was requisite for that point as you shall after heare 2 That in such controuersies he includes the meanes of knowing Scriptures to bee the word of God is euident out of his owne words in the forecited place For the knowledge of Scriptures he would haue to be an especiall point of faith yet such as cannot be proued by Scripture but by this liuing and speaking authoritie as he expressely contends in the eleuenth paragraph of the same question His conclusion is If it bee necessarie there should be some authoritie though humane yet by diuine assistance infallible to sit as mistresse and Iudge in all controuersies of faith and not to be appropriated to any deceased as is alreadie proued it remaines that it be alwaies liuing in the Church alwayes present amongst the faithfull by succession hee meanes of Popes Thus you see the present Pope must be Iudge and Christ his Apostles must be brought in as witnesses And yet whether there were such a Christ as Saint Mathew Luke Marke and Iohn tell vs there was or whether the Gospels which goe vnder their names be Apocryphall and that of Bartholmewes onely Canonicall we cannot know but by the Popes testimonie so that in the end he is the onely Iudge and onely witnesse both of Christ the Apostles and their writings yea of all diuine truthes at least assisted with his Bishops and Cardinals Which Bellarmine though otherwise a great deale more wary then Valentian hath plainly vttered Vnlesse saith he it were for the authoritie of the present Church of Rome he meanes the Trent Councell the whole Christian faith might be called in question so might all the acts and decrees of former Councels his reason was because wee cannot know these antiquities but onely by tradition and historicall relation which are not able to produce diuine firme infallible faith 3 Thus whilest this great Clerke would digge a pit for the blinde for he could not hope I thinke this blocke should stumble any that hath eyes in his head he is fallen into the middest of it himselfe by seeking to vndermine vs he hath smothered himselfe and buried the cause he was to maintaine For if without the Trent Councels testification wee cannot by diuine faith beleeue the Scriptures or former Councels to bee of diuine authoritie How can such as were borne within these thirty yeares beleeue that Councell it selfe which ended aboue fortie yeares agoe Few this day liuing were auditors of the Cardinals and Bishops decisions there assembled not hearing them their faith must needs be grounded vpon heare sayes Againe if it bee true the Scriptures cannot be knowne to be diuine but by the authoritie of the present visible Church if this Church doe not viua voce confirme all Christians in this fundamentall truth their faith can not be diuine but humane VVhat the Pope or his Cardinals thinke of these pointes is more then any liuing knowes vnlesse they heare them speake and then it may be a great question whether they speake as they thinke Pope Alexander the sixts decisions should haue beene negatiue like the fooles boult in the Psalme There is no God No Christ No Gospell for so his meaning might haue beene interpreted as they say dreames are by contraries seeing hee neuer spake as hee thought Lastly if the Trent Councel were so necessary for the confirmation of Scriptures and other Orthodoxall writings how detestable was your Cleargies backwardnesse to affoord the Christian World this spirituall cōfort For whether feare it were the Popes authoritie should bee curbed or meere slouth and neglect of matters diuine that did detaine them their shifts to put the Emperour off the Reader may sufficiently coniecture from Sepulueda at that time Chronicler to the Emperour in his Epistle to Cardinall Contarene one of the Popes Legates in that Councell That my intermission of writing and silence in that question concerning the correction of the yeare hath beene so long I wish the fault had laid in my slouth or forgetfulnesse that I might haue beene hence occasioned to acknowledge and deprecate the blame rather then as now I freely must impute the true cause to the negligence of you Romane Priestes whome I perceiue to wax cold and to thinke of nothing lesse then of calling the Councell with hope whereof as heretofore I was excited so now despaire hath made me dull For I see well that such as are most bound to haue a vigilant care of the Churches publique welfare and not to foreslow any opportunitie of increasing her dignitie neuer so much as mention the Councell at this time as necessarie as alwayes vsefull but when Christians eyther are alreadie or are likely to be at variance In one word neuer but them when there is sure hope it may bee hindered by their discord For when peace gets it turne and all is quiet not a word of the Councell So as what they aime at by these vnseasonable edicts is so manifest as will not suffer the slowest capacitie to liue in doubt or suspition 4 This great Learned Antiquaries Learned aduice in another Epistle sent to the same Cardinall then imployed by the Pope in the Councell was not to suffer matters decreed in any former Councell lawfully assembled together to bee disputed or called in question Sufferance hereof was in his iudgment no lesse preiudiciall to the State Ecclesiastique then vnto the temporall it would be to permit malefactors trauerse the equitie of publique lawes established and knowne after sufficient proofe or confession made of Capitall offences committed against them The marginall quotations of the Trent Councell compared with this graue admonition which had antiquitie-customes Canonicall as the Author vrgeth to giue it countenance may serue as a perfect index for our instruction with what preiudice the Bishops there assembled came to determine by whose manuduction or set rules they drew their supposed inerrable lines of life Now it is impossible any determination that takes it force from multitude of voyces shoud be eyther in it selfe more certaine or more forcible to perswade others thē are the motiues or inducements that swayed the suffragants so to determine and these in this case could by Bellarmines reason be but historicall perswasions or presumptions For no Iesuite I thinke will say these Bishops had the Popes sentence ex Cathedra to assure them before hand what Councels had beene lawfully called and fully confirmed or whether all the ancient Canons they afterwardes reestablished were alreadie as authentique and certaine as
beliefe of any particular or determinate proposition must finally bee resolued Euery conclusion of faith as is before obserued out of Bellarmine must bee gathered in this or like Syllogisme Whatsoeuer God or the first Truth sayeth is most true But God saide all those words which Moses the Prophets and the Euangelists wrote Therefore all these are most true The Maior in this Syllogisme is an Axiome of Nature acknowledged by Turkes and Infidels nor can Christian faith be resolued into it as into a Principle proper to it selfe The Minor say our aduersaries must bee ascertained vnto vs by the Churches authority and so ascertained becomes the first and maine principle of faith as Christian whence all other particular or determinate conclusions are thus gathered Whatsoeuer the Church proposeth to vs for a diuine Reuelation is most certainly such But the Church proposeth the bookes of Moses and the Prophets finally the whole volumes of the olde and new Testament with all their partes as they are extant in the vulgar Romane Edition for diuine reuelations Therefore we must infallibly belieue they are such So likewise must wee beleeue that to bee the true and proper meaning of euerie sentence in them contained which the Church to whom it belongs to iudge of their sense shall tender vnto vs. 2 For better manifestation of the Truth wee now teach the young Reader must here bee aduised of a twofolde resolution One of the things or matters beleeued or knowne into their first parts or Elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate or next cause alwayes terminates the resolution The one imitates the other inuerts the order of composition so as what is first in the one is last in the other because that which is first intended or resolued vpon by him that casteth the plotte is best effected by the executioner or manuall composer In the former sense wee say mixt bodies are lastly resolued into their first Elements houses into stones timber and other ingredients particular truthes into generall maximes conclusions into their immediate praemises all absurdities into some breach of the rule of contradiction Consonantly to this interpretation of finall resolution the first verity or diuine infallibility is that into which all faith is lastly resolued For as wee saide before this is the first steppe in the progresse of true beliefe the lowest foundation whereon any Religion Christian Iewish Mahometan or Ethnicke can be built And it is an vndoubted Axiome quod primum est in generatione est vltimum in resolutione when we resolue any thing into the parts whereof it is compounded we end in the vndoing or vnfolding it where nature begunne in the composition or making of it But he that would attempt to compose it againe or frame the like aright wold terminate all his thoghts or purposes by the end or vse which is farthest from actuall accomplishment Thus the Architect frames stones and timber and layes the first foundation according to the platforme he carries in his head that hee casts proportionably to the most commodious or pleasant habitation which though last effected determines all cogitations or resolutions precedent Hence if wee take this vltima resolutio as we alwayes take these termes when we resolue our owne perswasions that is for a resolution of all doubts or demands concerning the subiect whereof wee treat A Roman Catholiques faith must according to his Principles finally bee resolued into the Churches infallibility For this is the immediate ground or first cause of any particular or determinate point of Christian faith and the immediate cause is alwayes that into which our perswasions concerning the effect is finally resolued seeing it onely can fully satisfie all demandes doubts or questions concerning it As for example if you aske why men or other terrestriall Creatures breath when fishes doe not to say they haue lungs and fishes none doth not fully satisfie all demaunds or doubts concerning this Subiect For it may iustly further be demanded what necessity there was the one should haue lungs rather then the other If here it bee answered that men and other perfect terrestiall creatures are so full of feruent bloud that without a cooler their owne heare would quickly choake them and in this regard the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or giue them life in vaine to bee presently extinct did with it giue them lungs by whose respiration their naturall temper should be continued This answere doth fully satisfie all demands concerning the former effect For no man of sense would further question why life should be preserued whose preseruation immediately depends vpon respiration or exercise of the lungs is therfore the immediate cause of both and that whereunto all our perswasions concerning the former subiect are lastly resolued Or if it should bee demanded why onely man of all other creatures hath power to laugh to say he were indued with reason doth not resolue vs for a Philosophical wit would further question Why should reasonable substances haue this foolish faculty rather then others A good Philosopher would perswade vs the spirites which serue for instruments to the rationall part are more nimble subtle and so more apt to produce this motion then the spirites of any other creatures are But this I must professe resolues not me for how nimble or subtle soeuer they be vnlesse man had other corporeall Organes for this motion the spirits alone could not produce it and all organicall parts are framed for the operation or exercise of the faculty as their proper end Whence hee that would finally resolue the former probleme must assigne the true finall cause why reasonable substances more then others should stand in need of this motion Now seeing vnto reason onely it is proper to forecast danger and procure sorrow and contristation of heart by preconceit of what yet is not but perhaps may bee it was requisite that our mortality through reason obnoxious to this inconuenience should bee able to correct this contristant motion by the contrary and haue a faculty to conceiue such pleasant obiects as might dilatate the heart and spirites that as man hurts his body by conceited sorrow whereto no other Creature is subiect so he might heale it againe by a kind of pleasance whereof hee alone is capable 3 Answerable to this latter acception of finall resolution if you demaund a Romane Catholike why hee beleeues there is a Trinity there shall bee a resurrection or life euerlasting his answere would be because God or the first verity hath said so but this doth not fully satisfie for wee might further question him as hee doth vs why doe you belieue that God did say so Here it sufficeth not to say This truth is expresly taught in Canonicall Scriptures for the doubt whereby hee hopes
to stagger vs most is this Why doe you belieue or how can you know those Bookes which yee call Scriptures were from God The last and finall answere according to the Iesuiticall Catechismes wherein as you heard before out of Bellarmine they thinke they haue great aduantage of vs would be this The holy Church our Mother doth so instruct giuing vs this expresse admonition withall his amplius fili mine requiras Here vpon God their Father and the infallible Church their mothers blessing their soules are bound to rest without further doubt or demand Whence vnlesse they vse so me mentall reseruation or seeke to shrowd themselus in the former aequiuocation hetherto vnfolded they must of necessity account themselues accursed if they deny the last or finall resolution of their beliefe to be into the Churches infallibility or veracity Againe what reasonable man would demand further resolution of any doubts incident to his faculty bee it reall or verball speculatiue or practicke then into the prime and immediate rules He should surely be lasht in a Grammer schoole that eyther for quantity of syllables right accent construction of wordes or the like would seeke a fuâ—ther reason then a knowne generall rule which admitteth no exception So should he with disgrace bee turned ouer the Barre amongst the Lawyers that would demurre or seeke a deuolution of an euident ruled case which by his owne confession could neuer alter Much more grosse would his absurdity appeare that in the Mathematiques or other demonstratiue science should attempt to resolue a probleme or conclusion further then into an vnquestionable theoreme or definition Finally might wee haue a centumâ—irall Court of all professions vnder the sunne our aduersaries would bee condemned with ioint consent eyther of intollerable folly or impudency if they should with Valentian deny the last resolution of their faith to bee into the Churches infallibility seeing they make it such a Catholike inerrable perpetuall rule of Christian faith as admits no exception no deuolution from it no appeale It is to them more then he said of Logicke Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolue all doubts concerning the very Canon of Scriptures or Gods word written or vnwritten or the true sense or meaning of both briefly able most authentically to determine define all controuersies in Religion of what kind soeuer 4 Nor will it boot them ought to say that Gods word in the Churches mouth is the Rule whereinto faith is finally resolued seeing the Church defines nothing but by Gods word eyther written or vnwritten For this is more then the party which beleeues it can know nor hath hee any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning eyther of statute or customary law yet if wee could not know eyther the one or the other or their right interpretation but onely by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued iointly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of iustice must bee onely into the Iudges skill and fidelity This inference Sacroboscus would nor deny hee himselfe hath made the like to proue that not the Scripture but the Church must bee the infallible rule of faith You will obiect saith he when the Church defines it alwayes defines according to the word of God eyther written or vnwritten New reuelations it receiues none the promised assistance of the spirit helps it onely to know what is alreadie reuealed Therefore from the first to the last that which determines controuersies and is the Iudge in all questions of faith is the word of God To this obiection thus hee answeres because we cannot be certaine of the true sense of Gods word but by the voice of the Church which heares our controuersies and answeres them The Church is Iudge although it iudge according to Gods word which vpon examination and by the spirits assistance it alwayes vnderstands a right And if euery one of vs should haue the infallible gift of vnderstanding Gods word wee should not neede any other Iudge The Reader I hope will remember what was said before that those flowting hypocrites would faine beleeue the Pope saith nothing but what God saith that God may be thought to say all he sayes which is the most abhominable blasphemie that euer Hell broacht worse then worshipping of Diuels as shal appeare hereafter 5 It may be some Nouice in Artes that hath late read some vulgar Logicians vpon the demonstrations might here frame this doubt in fauour of the Romish Churches Doctrine As the finall cause may be demonstrated by the efficient and the efficient by the final so may the Church be infallibly proued by Scriptures and the Scriptures againe by the Churches authority both infallibly beleeved each for others sake as both the former demonstrations are true and certaine and yet mutually depending one vpon the other 6 This obiection had some late Logicians vnderstood what they said would carry some shew of truth to countenance Valentians former circular resolutioÌ„ but they lace their M rs rule vttered by him Pingui Minerua too too straightly For taking it as they do we shold admit of circular demoÌ„strations the conceit wherof can haue no place but in a giddy braine To demonstrate the finall cause in any worke of Nature were to assigne a Counsailor to the infinite wisdome of the God of Nature in whose intention the end is first and is the cause of all operation or efficiency Who could giue or who would demaund a naturall cause why life should be prescribed for this is the will of him that gaue it If question were made of the manner how the life of man and other creatures is preserued when as their heat might seeme to choake them A man might truly answere by respiration and respiration is from the lungs But it is one thing to aske how or by what meanes another for what end any effect is produced The former is an inquiry of the efficient within these precincts of meanes or motions alwayes prime and independent The later of the final cause absolutely indemonstrable becauses it implies a contradiction to giue a reason why that should be for whose sake all other things of that ranke haue being Nor is the end it selfe to speake properly euer produced though oftimes in common speech we take the effect immediately thereto destinated because most sensible for the end it selfe as we doe the starre next to the pole because visible for the pole or point immoueable Thus we confound respirations or actuall preseruation of life with the finall cause why men haue lungs when as both are effects of the lungs
infallible whereof the Protestant otherwise perswaded reapes no benefit by it but continues still in darknesse labouring in vaine to see the truth of Diuine reuelations without it as much in vaine as if a man should striue to see colours without light For this is Sacroboscus instance Besides the habite of faith seated in the vnderstanding and the supernaturall concourse of the Holy Spirit due to all endued with the habite of faith but necessary in respect of the subiect or partie two things more are requisite on the behalfe of the obiect of which if eyther bee wanting the facultie can neuer performe it proper function Of these two the one is that the proposition to be beleeued be reuealed by God the other that there be a sufficient proposall made to vs that God hath reuealed it For an vnsufficient proposall of any obiect is as none as may appeare by the example of light which proposeth Colours to bee seene For when the light is weake or scant we cannot discerne Colours not that wee want a visible obiect but because we want light sufficient to illuminate the obiect or the space betwixt vs and it Hee addes withall such as disclaime the Churches authoritie and are content with this That Truths of faith are reuealed by God in his Word and hence promise themselues the supernaturall concourse of the Holy Ghost for producing acts of faith are destitute of a sufficient proposer and their presumption such as if a man should perswade himselfe because hee hath Colours before his eyes and God readie to affoord his ordinary concourse as oft as he is disposed to exercise his visiue facultie hee should bee able to see them without light For saith this Iesuite the Prophets are dead Apostles dead Christ goâ—e to Heauen and in stead of al Prophets Apostles or himselfe hath left vs his Church Nor is it to bee expected that God will euery where vpon all occasions supply the want of the externall proposals by the aboundance of internall illuminations as hee did to our first parent or Saint Paul who had his Gospell neyther from man nor by man but by the reuelation of Iesus Christ For those are priuiledges 6 The calumnie intended in this last instance hath often heretofore beene preuented Wee neuer denyed eyther the necessity or sufficiency of the Churches proposall as an externall meane wee accompt no other of that ranke and nature is or could bee eyther more necessary or more sufficient Saint Paul we grant had an extraordinary priuiledge and yet for his priuate information had the Truth proposed vnto him by Ananias though the gifts of his publique Ministery were immediately from God Both the measure of his faith and manner of attayning it were vnvsuall but his faith it selfe once attained no otherwise independent of any externall proposall then ours is and all Christians must be Wee should haue beene more beholden to this professor had he distinctly told vs what it is in their language to haue a sufficient proposer albeit this wee may gather from his wordes late cited and these following The Sectaryes take vpon them to correct the Churches sentence as oft as they list and then they oppose Christ to the Church as if the Church did propose one thing and Christ teach another If they admitted any Church as a sufficient proposer they were bound to conforme their opinions to it in all things As you heard before out of Bellarmine That the Popes decrees may not bee examined whether consonant or contrary to Gods word or the foundations of faith already laid in our hearts and out of Canus That we must beleeue the Church absolutely without ifs or ands Thus beleeuing we haue Gods Word sufficiently proposed without this beleefe or acknowledgement of such authoritie in the Church we haue no sufficient proposall of it but striue as foolishly to heare God speake as if wee sought to see Colours without the light 7 It appeares I hope as clearely to the Reader as to mee that the Churches testimonie or authority by our aduersaries Doctrine benefits none but such as stedfastly and absolutely beleeue it in all things But hee that so beleeues it may by it easily beleeue all other points as he that can perfectly see the light may see Colours by it Want of this radicall beleefe in vs makes our faith in their opinion so vnstable or rather blinde and dead Yet can I hardly perswade my selfe all of them will grant the Church addes any inherent or participated splendor to diuine reuelations whereby they become perspicuous in themselues as Colours are made visible by irradiation of the Sunne Thus much notwithstanding all of them I know willingly would subscribe vnto A Protestant can neyther of himselfe be infallibly perswaded of the Truth of Scriptures or other conclusions of faith nor doth he asolutely beleeue any others that are infallible in their determinations but a Roman Catholike albeit by his priuate spirit he cannot infallibly beleeues them yet he infallibly beleeues the Church which cannot erre in beleefe All then that a Papist hath more then a Protestant is this his beleefe of the Church if once he doubt of this he is where he was Which in plaine termes is as much as to say he beleeues the Church concerning Scriptures not Scriptures That this is the true interpretation of their tenent may easily be gathered from their owne writings For Bellarmine expressely contends and all of them suppose that saying of Saint Austine Non crederem Euangelio nisi me commoueret Ecclesiae authoritas I would not beleeue the Gospell vnlesse the Churches authoritie did thereto moue me to bee true as well after faith is produced whilest it continues as whiles it is in planting Now if a man should say Non crederem Francisco nisi me commoueret Petri fidelitas I would not trust Frances but for Peters word this speech resolued into it naturall or proper sense is aequiualent vnto this I doe not trust Frances but Peter that giues his word for him And in case Peter should proue false or bee distrusted by him that tooke his word for Frances as yet not beleeued but for Peters sake the creditor could haue no hold of eyther Thus if Bellarmine and his fellowes bee as they would seeme to make Saint Austine minded not to beleeue the Gospell but for the Churches authoritie or proposall of it let them speake plainly and properly not in parables or metaphors and so we shall know their meaning to be That they indeed beleeue not the Scriptures but the Church or the Church truly and really the Scriptures onely by extrinsecall denomination 8 Nor can they reply eyther consequently to Sacrobosâ—us instance or their generall tenents that as he which sees colours by the light truly sees colours not the light onely so hee that beleeues Scriptures by the Churches infallible proposall beleeues not the Churches proposall onely but Scriptures as truely and properly The
existence necessary Whatsoeuer is besides is but a shadow or picture borrowed from his infinite being Amongst created entities all essentially depending on Him Accidents haue a kind of existence peculiar to themselues yet cannot so properly bee saide to exist as their subiects on whom they haue such double dependance Nor can the Moone so truely say my beauty is mine owne as may the Sunne which lends light and splendor to this his sister as it were vpon condtion shee neuer vse it but in his sight For the same reason that for which wee belieue another thing is alwayes more truely more really and more properly belieued then that which is belieued for it if the one beliefe necessarily depend vpon the other tam in facto esse quam in fieri from the first beginning to the latter end For of beliefes thus mutually affected the one is reall and radicall the other nominall or at the most by participation onely reall This consequence is vnsound Intellectiue knowledge depends on sensitiue therefore sensitiue is of these two the surer The reason is because intellectiue knowledge depends on sensitiue onely in the acquisition not after it is acquired But this inference is most vndoubted Wee belieue the conclusion for the premisses therefore we belieue the premisses the better because beliefe of the Conclusion absolutely depends vpon the premisses during the whole continuance of it This is the great Philosophers rule and a branch of the former Axiome And some iustly question whether in Scholastique propriety of speech wee can truely say there is a beliefe of the conclusion distinct from the beleefe of the premisses or rather the beliefe of the premisses is by extrinsical denomination attributed vnto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particulall essentialâ—y subordinate to an vniuersall of truth vnquestionable As hee that infallibly belieues euery man is a reasonable creature infallibly belieues Socrates is such Nor can wee say there be two dictint beliefes one of the vniversall another of this particular for he that sayeth All excepteth none If Socrates then make one in the Catalogue of men hee that formerly knew all knew him to bee a reasonable Creature all he had to learne was what was meant by this name Socrates a man or a beast After he knowes him to be a man in knowing him to bee a reasonable creature hee knowes no more then he did before in that vniuersall Euery man is a reasonable Creature The like consequence holdes as firme in our present argument He that beleeues this vniuersall Whatsoeuer the Church proposeth concerning Scriptures is most true hath no more to learne but onely what particulars the church proposeth These being knowne we cannot imagine there should bee two distinct beleefes one of the churches generall infallibility another of the particular Truthes or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the churches proposall beleeues or knowes this particular The Booke of Reuelations was from God receiues no increase of former beleefe for before hee beleeued all the church did propose and therefore this particular because one of all 4 The truth of this conclusion may againe from a maine pinciple of Romish faith be thus demonstrated Whatsoeuer vnwritten traditions the Church shall propose though yet vnheard of or vnpossible otherwise to be knowne then onely by the Churches asseueration all Romanists are bound as certainly to beleeue as deuoutly to embrace as any truths contayned in the written word acknowledged by vs the Iewes and them for diuine Now if eyther from their owne experience the ioynt consent of sincere antiquitie or testimonie of Gods spirit speaking to them in priuate or what meanes soeuer else possible or imaginable they gaue any absolute credence vnto the written word or matters contained in it besides that they giue vnto the churches generall veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiar to them must needs be more firmely beleeued and embraced then such vnwritten traditions as are in themselues suspitious vncapable of other credit then what they borrow from the Church For in respect of the Churches proposall Which is one and the same alike peremptory in both Scriptures and traditions of what kinde soeuer must be equally beleeued And if such traditions as can haue no assurance besides the Churches testimony must be as well beleeued as Scriptures or diuine truthes contained in them the former conclusion is euidently necessary that they neyther beleeue the Scriptures nor the Truthes contained in them but the Churches proposall of them onely For the least beleefe of any Diuine truth added to beleefe of the Churches proposall which equally concernes written and vnwritten verities would dissolue the former equalitie But that by the Trent Councell may not bee dissolued Therefore our aduersaries in deede and verity beleeue no Scriptures nor Diuine written Truth but the Churches proposall onely concerning them And Sacroboscus bewrayes his readinesse to beleeue the Church as absolutely as any Christian can doe God or Christ though no title of the New-testament were extant For that the Church cannot erre was an Oracle reuealed by God proposed by the Church and beleiued by the faithfull before any part of the New testament was written Now hee that without the Gospel of Iesus Christ would beleeue the Doctrines of faith as firmely as with it beleeues not the Gospel which now he hath but their authorities onely vpon which though wee had it not he would as absolute rely for all matters of doctrine supposed to be contained in it 5 Or further to illustrate the truth of our conclusion with this Iesuits former comparison which hath best illustrated the Romish churches tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seene of vs but by the light so by his doctrine neyther the Canon of Scriptures or any part thereof can be known without the Churches testimonie Againe as remoueall of light presently makes vs loose the sight of colours so doubt oâ— deniall of the Churches authoritie depriues vs of all true and stedfast beleefe concerning Gods Word or any matter contained in it God as they plead hath reuealed his will obscurely and vnto a distinct or cleare apprehension of what is obscurely reuealed the visible churches declaration is no lesse necessary then light to discernment of colours The reason is one in both and is this As the actuall visibilitie of colours wholly depends vpon the light as well for existence as duration so by Iesuiticall Doctrine true beleefe of Scriptures wholly depends on the visible Churches declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it selfe is more
and Tide did serue them But of the particular temptations and opportunities that did first driue the Romanists into this harbour as also of inueterate errors in other points and reliques of Heathenish dispositions whereby they two others after them elsewhere according to my promise if God permit At this time it shall suffice to haue waded thus farre in these vnpleasant passages for discouering the enemies weakenesse in his new Fortifications or Repalliations rather of such breaches as our ancient Worthies haue made in their imaginarie Rock of strength Now as my soule and conscience in the sight of God and his holy Angels can assure me these imputations of blasphemie sorcerie and preposterous Idolatrie I haue laid vpon this fundamentall point of Romish faith are most true though much lesse exaggerated then it deserues so againe I must confesse it hath in some sort euer gone against my conscience publikely to discipher or display her abominations For my little experience of this present ages temper too well instructs me what great offence is oftimes hereby giuen to men as weake in faith as strong in their perswasions of it to slatter themselues in their hypocrisie or make them seeme vnto themselues men rightly religious or throughly sanctified whilest they measure their loue to true religion by their hatred vnto this doctrine of Deuils or compare themselues with Priests and Iesuites as they are painted out in their natiue colours by eloquent and learned Pastors But his iniquitie be vpon his owne head that thus peruerts my labours vndertaken for his good vnto his harme For vnto a quite contrarie purpose haue I set forth this survey of Romish blasphemie in a larger volume then first I meant it euen to stirre vp my selfe and euery Professor of true religion vnto serious amendment of our liues to hold fast our faith by holding vp hands pure from briberie and corruption by lifting vp hearts and mindes void of all guile and hypocrisie ardently zealous of euery good worke vnto the Lord our God continually least such swarmes of Caterpillers and Locusts as haue chosen Beelzebub for their God deuour this land Mortis modus morte peior To thinke such should be the instruments of our woe will vnto most of vs I know farre surpasse all conceipt of any other woe it selfe or miserie that in this life can befall vs. And yet whilest I consider what God hath done of old to Israell his first borne and Iudah his owne inheritance the ouerplus of our ingratitude towards him for all his goodnesse especially our wilfull continuall abusing these dayes of peace more and more sweet and gracious then Ierusalem it selfe the vision of peace did euer see so long together without interruption I am and haue beene as my publique meditations can testifie for these few yeares of my ministerie possessed with continuall dread least the Lord in iustice enlarge his threatnings denounced against Iudah vpon this Land Fearefull was that message vnto Hierusalem I will bring the most wicked of the Heathen and they shall possesse their houses but more terrible is our doome if this sentence be gone out against vs I will plague you by the wickedst amongst the Christians by men more cruell proud and insolent then Babylonian Turke or Insidell or any other enemie of Christs Church hath beene or could be vnlesse Christians or Iesuites in name or shew they were meere Antichristians or Bariesus heart and affection Such titles we readily giue and willingly heare giuen vnto Loyolacs infamous broode But if our wayes shall continually proue as odious vnto our God as these termes import that Societie is vnto vs what haue we done Surely tyed our bodies to the stake of iustice by the wickednesse of our hands and proud imaginations of our polluted hearts whiles our tongues in the meane while haue set our cruell executioners hearts on fire more grieuously to torment to consume and deuour vs. 11 But though likelihood of their preuailing against vs bee without our repentance great and their crueltie if they should preuaile more then likely to be most violent yet this their hope it cannot be long Tu quoque crudelis Babylon dabis impia paenas Et rerum instabiles experiere vices The Lord in due time will turne againe the captiuitie of his people and the now liuing may liue to see these sonnes of Babel rewarded as they haue long sought to serue vs. Their shamelesse Apologies for equiuocation and this old charme of Templum Domini which like vnluckie birds alwaies flocking or frogs croaking against ill weather they haue resumed of late with ioynt importunate cryes albeit with these they bewitch the simple choake the worldling or carelesse liuer that accompts all serious thought of Religion his greatest trouble sound vnto harts setled in grace or minds illuminated with the spirit of truth but as the last cracklings of Lucifers candle sometimes shining in the Roman Lantherne as the morning starre or an Angell of light but now so farre spent and sunke within the socket that it recouers it wonted brightnesse but by flashes nor can his nostrils that is able with the least breath of his displeasure from heauen in a moment to blow it out any long time endure the smell Euen so O Father for thy sonne Christ Iesus sake euen so O Christ for thine Elect and chosens sake impose a period to our grieuous sinnes against thee and our enemies malice against vs infatuate their policies enfeeble their strength and preuent them in their Deuillish purposes that seeke to preuent thee in thy iudgements by setting the world in combustion before thy comming Amen The continuation of matters prosecuted in the first BOOKE THe ingenious Reader I trust rests fully satisfied that for planting true and liuely faith in euery priuate Christians hart experiments answerable to the rules of Scripture without absolute dependance vpon any externall rule thereto equiualent are sufficient the assistance of the holy spirit whose necessity for the right apprehension of diuine truthes reuealed the Romanist nor doth nor dare denie being supposed That Valentians heart did tell him thus much and secretly check him for his ridiculous curiositie to make way vnto his circular resolution of faith before refuted his diffident speeches immediately thereto annexed vpon consciousnesse no doubt of it insufficiencie will giue the Reader though parciall iust cause of suspicion If a man saith hee bee yet further questioned seeing aswell the diuine reuelations as the Churches infallible proposall are obscure and ineuident what should impell him to enter into such a labarynth of obscurities as to imbrace the doctrine of faith by the former methode to wit beleeuing the reuelation for the Churches proposall as for a condition vnto beliefe requisite and the Churches proposall againe for the reuelation being the cause of his beliefe then let him come vnto the second processe or methode and expound the reasons and clearer motiues whereby hee was and euery discreet man may be induced to
Dei in Scriptura respectu actus fidei se habent vt lumen color respectu visionis albi vel quemadmodum potentia dispositiones in materia se habent respectu actus informationis formae substantialis quod consequens est quae habetur fides à Scriptura Dei mentem continente eadem habetur ab Ecclesia qui libri sint verbum Dei quis sit verus scripturae sensus indicante Sacroboscus Det. Decr. Trid. Sentent Bellarm. Cap. 6 Parag. 1. Pag. 105. a Vide Annot. Cap. 5. Parag. 4. Viget Whittakerus qui sensum aliquem amplectitur propter nullam aliam causam risi quia sit Ecclesia statuit non propter Propheticam Apostolicam Scripturâ—m in tribuit â—ugustiorem authoritatem Ecclesiae quam Scripturae sed cum in fide haec duâ— sint quid propter quid Papâ—stis propter quid est sola authoritas Ecclesiae VeruÌ„s espoÌ„detur id esse falsum quae enim credimus propter Ecclesiam proponentem simul etiam credimus propter Deum loquentem verbo suo scripto vel tradito vt est alià s explicatum Sacrobos pag. 125. * At inquies quaÌ„do Papistae dicuÌ„t se certo statuere id quod Ecclesia definit esse verum propositiones ipsas statuunt esse veraâ— vel quia Ecclesia id illis dicit vel non quia Ecclesia dicit sed quia Scriptura dicit Si primum nullum discrimen inter Deum Ecclesiam statuetur nam hoc proprium solius Dei est vt id verum esse credamus quod ille dicit nullam aliam quaerendo rationem Sin secundum summa authoritas desiniendi non Ecclesiae sed scripturae defertur Verum ne in aere disputemus vt saepe solet adversarius Catholici omnes firma fide credunt Ecclesiam in nulla fidei quaestione determinanda errare posse vbi igitur Ecclesia desinit aliquid esse de fide id illi hoc Theologico discursu concludunt esse certum Ecclesia non potest aliquid non verum profidei dogmate credendum proponere At hoc Ecclesia pro dâ—gmate fidei proponit credendum est hoc ergo certum In qua ratiocinatione medius terminus est determinatio Ecclesiae atque ita quo sensu medius terminus dicitur causa cognoscendi conclusionem dici potest definitio Ecclesiae causa propter quam haec conclusio vt est terminus praedicti discursus certâ— persuadeatur Ab sit vero vt quicquid per modum medij est causa certae cognitionis eo ipso aequetur Deo Secus enim angulus externus foret Deo aequalis nam per hunc cognosco omne triangulum habere tres angulos aequales duobus rectis Atque haec solutio perspicua est solum aduertat qui minus exercitatos habet sensus dictam conclusionem vt pendet ex discursu facto pertinere ad habitum Theologiae qui quidem certus est quemadmodum est habitus fidei scientiae est tamen ab vtroque distinctus vt verior tenet Theologorum sententia nam aliae ratione pertinere potest ad habitum fidei quatenus assensu simplici sine discursu creditur tunc Ecclesiae definitio non se habet per modum medij termini sed per modum sufficientis propositionis authoritas Dei loquentis verbo suo scripto vel tradito in loco ex quo petitur desinitio est formalis ratio credendi ita vt istae duae rationes subordinatae sunt causae coniunctae actus fidei qui exercetur circa propositionem definitam sicque quemadmodum ait Aristoteles non Policletus nec statuarius sed Policletus statuarius est causa statuae dicere possumus non definitio Ecclesiae per se solitariè nec solus locus ex quo petita est definitio Ecclesiae est causa assensus fidei Sed definitio locus illa vt causa siâ—e qua non authoritas Dei loquentis in hoc vt formalis ratio obiecti Sacrobos def Decr. Trid. Sent. Bellarum c. 6. §. 1. p. 115. c See the annotations Sect. 2. c. 2. Par. 1. * His words are quoted in the Annotat. §. 6. of this chapter * Rectè illud quidem à Caietano dictum est Fatuam esse quaestionem si quis alterum interroget cur credat primae veritati reuelanti Nam in primam veritatem vltimò fâ—t resolutio assensus Fidei atque aedeo propter illaÌ„ vltimò fides assentatur Itaque noÌ„ est quaerendâ— vlterius ratio quare fides assentiatur Sed solum potest quaeri vlterius vnde habeat illa prima veritas vt sit prima veritas â— Et tunc respondendum est id habere secundum nostrum intelligendi modum ex diuinitate cuius attributum et quasi passio est quae neque falli neque sallere potest Valent. tom 3. in Aquinat Disp 1 quaest 1. de obiect fidei punct 1. * Sect. 2. cap. 2. §. 1. c Bellar. loco citato * Vide Arnob. Sacrobosco c. 4. Parag. 5. * Vide Sect. 1. Parag. 7. Resolution twofold either of obiects belieued or of our beliefe or perswasions concerning them * Laurentin de Risu That acording to the Iesuites owne Principles the Churches infallibility doth so terminate all doubts or demands in matters of faith as the immediate or prime cause doth all doubts or questions concerning any demonstrable effect * Sect. 2. cap. 2. §. 1. * Ecclesiastes 12. ver 11. Hoc loco Salomon docet inquit Bellarminus non esse vlterius inquirendum sed quiescendum penitus quando sententia data est à summo Pastore adiuncto praesertim consilio sapientum Quod si haec dicuntur de Sacerdote veteris TestameÌ„ti quanto mâ—gis dici possunt de Sacerdote Testamenti noui qui longe maiores promissiones à Deo accepit Bellar de verb. Dei lib. 3. c. 4. * At dices quando Ecclesia definit ex verbo Dei scripto vel tradito semper definit neque enim amplius accipit nouas reuelationes assistentia spiritus sancti ibi promissa est tantum ad ea quae iam reuelata sunt cognoscenda ergo à primo ad vltimum quod terminat controuersias quod iudex est quaestionuÌ„ fidei est verbum Dei Respondeo quoniam nobis non constat certò quis sit verus Scripturae sensus nisi per vocem Ecclesiae quae nostras audit contentiones respondet Ecclesia Iudex est quamuis iudicet ex Dei verbo quod illa scrutando et examinando propter assistentiam spiritus sancti semper rectè intelligit Si autem quilibet nostrum haberet infallibile donum intelligendi verbum Dei alio iudice non indigeremus Nam hoc fidei veritates continet sed quoniam ita non est verbum Dei respectu nostri non habet rationem iudicis non quasi certaÌ„ veram non contineat sententiam sed quia de
Sancto dictante quasi per manus traditae ad nos vsque peruenerunt orthodoxorum Patrum exempla secuta omnes libros tam veteris quam noui Testamenti cum vtriusque vnus Deus sit auctor nec non traditiones ipsas tùm ad fidem tùm ad mòâ—es perimentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in Ecclesia Catholica conseruatas paripietatis affectu ac reuerentia suscipit veneratur Concil Trident. Sess 4. Decret de Canonicis Scripturis And a little after hauing reckoned vp the Apoctyphall Bookes with the Canonicall they thus conclude Si quis autem libros ipsos integros cum omnibus suis partibus prout in Ecclesia Catholica legi consueuerunt in veteri vulgata Latina editione habentur pro Sacris Canonicis non susceperit traditiones praedictas sciens prudens contempserit anathema sit Omnes itaque intelligant quo ordine via ipsa Synodus post iactum fidei confessionis fundamentum sit progressâ—ra quibijs potissinum testimonijs ac praesidijs in confirmandis dogmatibus instaurandis in Ecclesia moribus sit vsura The Councell was very wise in not expressing as well what vnwritten traditions as written bookes they meant to follow * Respondeo orthodoxos omnes certos esse Ecclesiam circa fidem non posse errare proindeque nec dubitare eius sententiae acquiescere Hoc enim inter caetera reuelata tanquam à Deo dictum ab ipsa matre Ecclesia acceperuÌ„t quae quidem veritas ante scriptam vllam noui testamenti parteÌ„ dicta à Deo ab Ecclesia proposita à fidelibus credita fuit hodie quoque crederetur etiamsi noui testamenti ne vnus quidem apex scriptus extaret quemadmodium reuelatae veritates à fidelibus credebaÌ„tur per annos bis mille in statu legis naturae ante exaratuÌ„ à Mose Pentateuchum Sacrob def Decr. Trid. Sent. Bell. C. 6. Par. 1. pa. 109. The two main branches of Romish infidelity springing from her former two positions Math. 4. v. 5. * Luke 12. 48. An obiection which might bee made in fauour of the Romanists answered and retorted Vide Sect. 2. cap. 1. Sect. 4. c. 4. * Nihil igitur efferunt qui Ecclesiae authoritatem non absolute sed ex conditione ponuÌ„t Si namque ad cum modâ— res habet mihi quoque fides habenda est quando pronunciauero secundum Scripturas rectè intellectas Id enim est noÌ„ mihi sed Scripturae credere Canus lib. 4. cap. 4. Vide lib. 4. sec 2. chap. 5. The greater morall or historicall beliefe the Romanist hath of the truth or true meaning of Scriptures the greater his condemnation by subscription to this doctrine of the Churches absolute infallibilitie * This argument holds as we say à fortiori of faith infused for no man can be so fully persuaded that he hath diuine faith infused of any point but must renounce his perswasion wheÌ„ the church defines the coÌ„trary whose definition or asseueration be it a cause or condition of beleeuing wil fully perswade the Romanist that hee nowe hath diuine infused saith of the contrari◠〈◊〉 that hee beleeued before For his divine infused saith his habit of Theologie may not disagree and yet in this case his habit of Theologie may not yeeld vnto the other because it hath the Churches testimonie which it is supposed the other wanteth Sect. 2. Chap. 2â— Porag 9. Annot. That this doctrine emboldens such as embrace it to glory in villany Quotiescunque Romanus Pontifex in sidei quaestionibus definiendis illa qua est praeditus authoritate vtitur ab omnibus fidelibus tanquam doctrina fidei recipi diuino prâ—cepto debet eu sententia quam ille decernâ—t esse sententiam fidei Totiâ—s autem eum ipsa authoritate vti credendum est quoties in controuersia fidei sic alterutram sententiam determinat vt ad eam recipiendam obligare velit vniuersam Ecclesiam Valent. tom 3. in Aquinat Disp 1. Quaest 1. De obiect fidei Punct 7. §. 39. * Distinguendi sunt modi quibus potest contingere Pontificem aliquid asserere Primo enim potest sibi persuadere aut asrere aliquid vt priuata persona quaedam vel doctor alius quispiam vt si nollet Ecclèsiam vniuersam ad recipiendam suam assertionem obligare sed tantum sententiam ipse suam reputaret veram Hoc modo Innocentius 3. nonnulli alij Pontifices opuscula varia ediderunt Ac illa quidem quae sic Pontifex asseuerat communis sententia omnium Theologorum est non oportere esse omnia vera infallibilia quasi à Pontificia authorità te profecta Quin imo à plerisque authoribus conceditur sieri posse vt Pontifex tanquam quaedam priuata persona in haeresim labatur Ibidem * Secundo modo potest Pontifex aliquid asserere obligando vniuersam Ecclesià vt illud recipiat nec quisquam audeat sibi persuadere contrarium Et quaecunque Pontifex aliqua de religione controuersia sic asserit certa side credendum est illum infailibil ter ac preinde ex authoritate Pontificia hoc est ex diuina assisseÌ„tia id asserere Ibidem * Itaque quod ad Canonizati onem Sanctorum attinet amiâ—ino nego id quod communiter doctores Catholici iure optimo negant videâ—â—â—et posse Pontificem hac in parte errare Quamuis enim testimonia quae pro aliâ—uius hominis sanctitate esseruntur siut humana idâ—oque natura sua faltibilia tamen posito quod Pontifex illis inducatiâ— tendem ad pronunciandum quempiam sanctum at que beatum iam essè certa fide credendùm est testimoniâ—â—lla quatenus in genere saltem probant piè atque sanctè quenquaÌ„ ex hac vâ—ta excessesse vera esse et hommeÌ„ eiâ—smodi ex eorum esse numcro quos per revelationes Scripturae generales in communi constat diuinae gratiae beneficio conseqâ—â— aeternae vitae beatitudinem Quae saâ—â— certituÌ„do issdem illis Dei promissionibus nititur ex quibus compertum habemus nunquam esse futurum vt vniuersa Ecclesia in rebus religionis fallatur â—â—â—loretur autem 〈…〉 si sen sum reputaret ac pro tali veneraetur eum qui sanctus non est Hic autem illud quuÌ„d 〈…〉 ab orthodoxis probatum atque defensum est tanquam ex fide certum pono nemperem esse amnino quae ad Ecclesie aedificationem adenque ad off tium Pontificis pertineat vt Sancti quidam aliquando canoniâ—â—ntur ac 〈…〉 Ecclesiam debere vt sanctum venerari illum quem samâ—us Pontifex num no sanctorum adseribit sicut etiam vsus ipse perpetuus atque traditio Ecclesiae confirmat Valent. ibidem § 40. * Psal 14. v. 1. The fearefull manner of Iesuites tempting God in maintaining this argument *
glorifie thy name c. sect 3. c. 11. p. 16. 12 30 This voice came not because of me c ibid. 12 32 If I were lift vp from the Earth c ibid. p. 17. 12 44 Hee that beleeueth in mee beleeueth not in mee but in him c ibid. p. 16. 12 48 And receiueth not my words hath one that iudgeth him c ibid. 12 49 50 For I haue not spoken of my selfe c ibid. 14 29 Now I haue spoken vnto you before it come ibid. 15 14 Yee are my friendes if yee doe whatsoeuer I command c sect 3. c. 6 p. 3. 16 4 These thinges haue I told you that when the houre shall come c sect 3. c. 11 p. 16. 16 30 Now know wee that thou knowest all things c. ibid. p. 15. 21 15 Feed my lambes sec 2. c. 6. p. 7. 21 18 Verily verily I say vnto thee when thou which wast yong c. ibid p. 8 21 16 Feed my sheep ibid. p. 8. Acts. 2 15 YEe men of Iudea and yee all c. sect 2 chap. 6 p. 6. 3 12 To the 13 verse of the 4 chap. ibid. 3 23 For it shall be that euery person which shall not hear that Prophet c. sect 3 chap. 12 p. 22. Et sect 3 c. 11 p. 1 3 26 Vnto you hath God raised vp his Sonne c. sect 3 chap. 11 p. 21 10 34 I perceiue of truth that God is not an accepter of persons sect 3 c. 9 p. 6 13 27 For the Inhabitants of Ierusalem and their Rulers because they knew him not c. sec 3 c. 11 p. 21 13 33 Thou arte my Sonne this day c. ibid. p. 22 13 46 Then Paul and Barnabas spake boldly and said It was necessarie that the word of God c. sect 2 c. 6 p. 6 17 2 And Paul as his manner was went in vnto them three Sabboth daies disputed c. sect 3 c. 14 p. 1 17 11 They receiued the word with all readinesse c. ibid. 26 22 I obtained help of God and continued vnto this day c. ibid. p. 4 26 26 For these things were not done in a corner c. sect 3 c. 11 p 22 Romans 7 18 TO will is present with me c. sect 3 c. 3 p. 5 10 9 If thou shalt confesse with thy mouth the Lord Iesus c. sect 2 c. 7 p. 7 8 10 11 Whosoeuer beleeues in him shall not bee ashamed c. ibid. Corinthians 1 c. 2 15 BVt hee that is spirituall discerneth all things c. sect 3 c. 14 p. 4 1 c. 3. 5 6 7 8 9 Who is Paul then And who is Apollos but the Ministers by whom c. sect 2 c. 4 p. 15 1 c. 3. 11 For other foundation can no man lay sect 2 c. 7 p. 7 1 c. 4. 1 2 Let a man so thinke of vs as of disposers of the secrets c. sect c. 4 p 14 1 c. 7. 10. Vnto the married cōmand not I but the Lord c. sect 3 c. 9 p. 6 1 c. 11. 26 27 28 29 As often as yee shall eate this bread c. sect 2 c. 4 p. 15 1 c. 11. 34 Other things will I set in order when I come c. ibid. 2 c. 8. 13 If meat offend my Brother I will eate none c. sect 2 c. 4 p. 21 Galatians 1 8 THough Wee or an Angel from heauen preach c. sect 3 c. 7 p. 7. 2 7 When they said the Gospell ouer the circumcision was committed c. sect 2 c. 6. p. 4 Ephesians 2 20 WE are built vpon the Foundation of the Apostles c. sect 2 c. 7 p. 15 5 32 This is a great secret but I speake concerning Christ c. sect 2 c. 4 p. 14 Colossians 3 20 CHildren obey your parents in all things c. Sect. 3 c. 1 p. 16 Thessalonians 2 c. 8. 11 THerefore GOD shall send them strong c. sect 4 c. 7 2 c. 2. 4 Hee sits as God in the Temple c. sect 2 c. 7 p. 22. Hebrewes 3 1 2 3 4 COnsider the Apostle high Priest of our profession c. sect 3. chap. 6 p. 2 9 22 Without shedding of bloud is no remission c. sect 2 c. 4 p. 18 10 28 He that despiseth Moses Law dyeth without mercie vnder two or three witnesses c. sect 3 c. 11 p. 18 11 12 Therefore sprang their Euen of one c. sect 3 chap. 12 p. 22. Peter 1 c. 5. 1 2 3 THe elders which are amongst you I beseech which am also an Elder c. sect 12 c. 6 p. 10 2 c. 1. 17 He receiued of God the Father honor and glorie c. sect 3 c. 11 p. 16 2 c. 1. 14 Seeing I know that the time is at hand that I must lay downe c. sect 3 c. 13 p. 1 2 c. 1. 16 When he opened vnto them the power and comming of Christ c ibid. p. 2 2 c. 1. 19 Wee haue also a most sure word of the Prophets to the which ye doe well that ye take heede ibid. Iohn 1 c. 4. v. 3 EVery spirit which cōfesseth not that Iesus Christ sect 2 c. 7 p. 13. Reuelation 1 3 BLessed is hee that readeth and they that hear the word c. sec 2 c 8 p 4 13 4 5 6 7 The beast which had his power from the Dragon c. sect 3. c. 12. p. 4. A Table of the seuerall Sections and Chapters in the Booke following SECTION I. COntaining the Assertions of the Romish Church whence her threefold blasphemie springs page 1. In the marginall note parag 10. for Petrum a voto reade Petrum a Soto In the marginall note para 13. for propter leges read praeter leges Margine parag 13. propriae virtutis suae reade propria SECTION II. The first branch of Romish blasphemie in preferring humane authoritie before Diuine Pag. 10. CHAP. I. Bellarmines replie to the maine obiection ioyntly vrged by all Reformed Churches against the Romish the Equiuocation which he sought in the Obiection apparently found in his Replie pag. 10. CHAP. II. Inferring the generall conclusion proposed in the Title of this Section from Bellarmines resolution of faith pag. 15. In the marginall note parag 9. for for the same grounds reade from the same grounds Marg. parag 1. dele si CHAP. III. Containing a further Resolution of the Romish faith necessarily inferring the authoritie of the Romane Church to be of greater authoritie then Gods word absolutely not onely in respect of vs pag. 24. CHAP. IIII. That in obeying the Romish Churches Decrees we doe not obey Gods word as well as them but them alone in contempt of Gods principall Lawes pag. 28. In the marginall note parag 13. putamus reade non putamus CHAP. V. Propounding what possibly can bee said on our aduersaries behalfe for auoiding the force of the former Arguments shewing withall the speciall points that lie vpon them to
this Apostasie of the Iesuites is the most abhominable and contumelious against the blessed Trinitie pag. 300. THE TRIPLICITIE OF ROMISH BLASPHEMIE OR THE THREE DEGREES OF ANTICHRISTS EXALTATION Against all that is called GOD. THE THIRD BOOKE SECT I. Contayning the assertions of the Romish Church whence her threefold blasphemie springs HAuing in the former dispute clearly acquitted as well Gods word from breeding as our Church from nursing contentions schismes and heresies wee may in this by course of common equitie more freely accuse their iniurious calumniators And because our purpose is not to charge them with forgerie of any particular though grossest heresies or blasphemies though most hideous but for erecting an intire frame capacioâ—s of all villanies imaginable farre surpassing the hugest mathematicall forme humane fancie could haue conceiued of such matters but only from inspection of this reall and materiall patterne which by degrees insensible hath growne vp with the mysterie of iniquitie as the barke doth with the tree such inconsiderate passionate speeches as heat of contention in personall quarrells hath exstracted from some one or few of their priuate Writers shall not be produced to giue euidence against the Church their Mother whose triall shall be as farre as may be by her Peeres either by her owne publike determinations in this controuersie or ioynt consent of her authorized best approued Advocates in opening the title or vnfolding the contents of that prerogatiue which they challenge for her 2 Our accusations are grounded vpon their Positions before set downe when wee explicated the differences betwixt vs. The position in briefe is this That the infallible authoritie of the present Church is the most sure most safe vndoubted rule in all doubts or controuersies of faith or in all points concerning the Oracles of God by which we may certainely know both without which wee cannot possibly know either which are the Oracles of God which not or what is the true sense and meaning of such as are receiued for his Oracles whether written or vnwritten 3 The extent of diuine Oracles or number of Canonicall bookes hath beene as our Aduersaries pretend very questionable amongst the ancient though such of the Fathers as for their skill in antiquitie were in all vnpartiall iudgements most competent Iudges in this cause were altogether for vs against the Romanists and such as were for their opinion were but for it vpon an error as thinking the Iewes had acknowledged all those bookes of the old Testament for Canonicall Scripture which the Churches wherin they liued receiued for such or that the Christian Church did acknowledge all for Canonical which they allowed to be publikely read Safe it was our aduersaries cannot denie for the Ancient to dissent one from an other in this question or to suspend their assent till new probabilities might sway them one way or other No reasons haue beene produced since sufficient to moue any ingenious mind vnto more peremptorie resolutions yet doth the Councell of Trent binde all to an absolute acknowledgement of those Bookes for Canonicall which by their owne confession were reiected by S. Hierome and other Fathers If any shall not receiue the whole Bookes with all their parts vsually read in the Church and as they are extent in the old vulgar for sacred and Canonicall let him be accuâ—sed So are all by the same decree that will not acknowledge such vnwritten traditions as the Romish Church pretends to haue come from Christ and his Apostles for diuine and of authoritie equall with the written word 4 So generally is this opinion receiued so fully beleeued in that Church That many of her Sonnes euen whilest they write against vs forgetting with whom they haue to deale take it as granted That the Scriptures cannot be known to be Gods word but by the infallible authoritie of the present Church And from this supposition as from a truth sufficiently knowne though neuer proued they labour in the next place to inferre That without submission of our faith to the Churches publike spirit wee cannot infallibly distinguish the orthodoxall or diuine sense of Gods Oracles whether written or vnwritten from hereticall or humane 5 Should we admit vnwritten Traditions and the Church withall as absolute Iudge to determine which were Apostolicall which not little would it boote vs to question with them about their meaning For when the point should come to triall wee might be sure to haue the very words framed to whatsoeuer sense should bee most fauourable for iustifying Romish practises And euen of Gods written Oracles whose words or characters as hee in his wisedome hath prouided cannot now be altered by an Index Expurgatorius at their pleasure That such a sense as shall bee most seruiceable for their turne may as time shall minister occasion bee more commodiously gathered the Trent Fathers immediately after the former decree for establishing vnwritten Traditions and amplifying the extent of diuine written Oracles haue in great wisedome authorized the old and vulgar translation of the whole Canon Which though it were not purposely framed to maintayne Poperie as some of our writers say they haue as friuolously as maliciously obiected yet certainely aswell the escapes and errors of those vnskilfull or ill-furnished interpretors as the negligence of transcribers or other defects incident to that worke from the simplicitie of most ancient the iniuries or calamities of insuing times were amongst others as the first heads or pettie springs of that raging floud of impietie which had well nigh drowned the whole Christian world in perdition by continually receiuing into it channell once thus wrought the dregs and filth of euery other error vnder heauen with the corrupt remainder of former heresies for these thousand yeares and more And vnto many grosse errors in Romish religion which this imperfect translation did not first occasion it yet affords that countenance which the pure Fountaines of the Greeke and Hebrew doe not but rather would scoure and wipe away were they current in that Church Finally though it yeld not nutriment to enlarge or feed yet it serues as a cloake to hide or couer most parts of the great mysterie of iniquitie 6 Yet besides the fauourable construction that may be made for that religion out of the plaine and literall sense of this erroneous translation the Church will bee absolute Iudge of all controuersies concerning the right interpretation thereof So as not what our consciences vpon diligent search and iust examination shall witnesse to vs but what the Church shall declare to them must be absolutely acknowledged for the true intent and meaning of Gods word as it is rendred by the vulgar interpretor To this purpose is the very next decree 7 Moreouer for brideling petulant dispositions it is decreed That no man in confidence of his owne wisdome or skill in matters of faith and manners making for the edification of Christian doctrine shall dare to interpret Scriptures wresting them to his
owne conceipt or sense against that sense or meaning which the holy Church our Mother to whom it belongs to iudge of the true sense and interpretation of sacred writ heretofore hath held or now doth hold albeit hee neuer purpose to publish such interpretations 8 It is further added in the same place because I take it had beene specified a Synode before that no man shall dare to interpret Scriptures against the vnanimous consent of Fathers Which I thinke were impossible for any man to doe though were it possible few or none would attempt besides the Papists For neither can it be knowne what all of them hold in most places wher vpon are grounded controuersies of greatest moment and in such as wee haue best plentie of their interpretations albeit they doe not contentiously dissent yet absolutely agree each with other they doe not Euen one and the same Father oftimes thinkes of many interpretations sundrie alike probable most of them vnwilling by their peremptorie determinations one way or other to preiudice the industrious search of others though their farre inferiours for finding out some more commodious then any they bring oftentimes intimating their doubts or imperfect coniectures in such manner as if they would purposely incourage their successors to seeke out some better resolution then they could finde Whence it is euident that we should not alwayes interprete Scriptures against the ioint consent of Fathers albeit wee went against all the particular interpretations which they haue brought because they were more desirous to haue the truth fully sifted then their coniecturall probabilities infallibly beleeued Nor were it possible more to contradict most of them then by following their interpretations vpon such strict tearmes as the Romanists would binde all men to doe when they seeme to make for their aduantage Not the least surmise or coniecture of any one Father but if it please them must suffice against the ioinct authoritie of all the rest For in all the three points aboue mentioned they admit the Church as may appeare from the decrees cited for a Iudge so absolute That no man may imbrace any opinion vpon what grounds or probabilities soeuer but with humble submission to her censure Whatsoeuer she shall inioyne in all or any of these points albeit we haue reasons many and strong not to hold it to hold not one besides her bare authoritie yet must all beleeue it alone as absolutely as if wee had the apparant vnanimous consent of Fathers yea of Prophets Apostles or Euangelists and all good writers in euery age 9 Hence Bellarmine reiects as dissonant to the former decree this resolution of Luther That albeit the Pope and Councell conclude points of faith yet haue priuate men a free arbitrement so farre as it concernes themselues whether they may safely beleeue their conclusions or no. Luther giues two reasons for his assertion both most forcible The one because the Pope shall not answere for priuate men at the houre of their death The other because none are competent Iudges of false Doctrines but men spiritually minded when as it often fals out that in their Councels there cannot be found one man much lesse a maior part of men without which how many soeuer there were all were as none that hath any the least relish of the Diuine Spirit The like assertion doth the Iesuit condemne in Brentius 10 It is not lawfull saith Brentius for any man in a point of saluation so to relie vpon anothers sentence as to imbrace it without interposition of his owne iudgement The reason is there intimated because euerie man is to be immediately iudged by his own conscience and may for auoiding the iust censure of condemnation by it safely disclaime their opinions the execution of whose sentence or bodily punishment hee may not decline seeing they are as was obserued before publique and lawfull yet fallible Iudges of controuersies in Religion And Bellarmine bewrayes either grosse ignorance or great skill in wrangling when he exclaimes against this position of Brentius as absurd and repugnant to it selfe That the supreme Magistrate or publique Iudges may bee bound to command where the subiect or inferiour is not bound to obey For as well the Prince in commanding as the people in obeying must follow whither their consciences lead them Both may and in case they disagree the one or other cannot but erre in the precedent information of their consciences and herein properly doth their sinne consist not in doing what erroneous conscience vpon so strict tearmes as penaltie of eternall death doth vncessantly vrge them to 11 The people saith Canus did absolutely not vpon condition beleeue God and his seruant Moses and vnlesse men so beleeue the Church they mak it of no authoritie Nor is it enough to beleeue it to be infallible in points of moment or such as might ouerthrow faith vnlesse it bee acknowledged so absolutely inerrable in al as it cannot either beleeue or teach amisse in any question of faith for if in any seeing there is one and the same reason of all it might aswell faile in receiuing some books indeed not such for Canonicall and Diuine Whereupon it would follow that this argument would not follow The Church acknowledgeth Saint Matthewes Gospel for Canonicall therefore it is Canonicall The deniall of which consequence is most impious and absurd in this mans censure fully consonant to Valent. before cited That Scripture which is commended vnto vs and expounded by the authoritie of the Church is now euen in this respect because the Church commends it most authentique 12 Vnto these and farre more grosse conclusions all their moderne Writers for ought I can find thinke themselues bound by the former decrees of the Trent Councell But what if any should dissent from these great Champions in the interpretation of it Who should iudge betwixt them or whither were they to repaire for resolution To the place which God hath chosen to wit to the Sea Apostolicall or in other tearmes to Rome So saith the Pope that confirmed this Councell As if there were onely a translation of the Sea none of the Priesthood sometimes established in Ierusalem where all were to worship And if Rome haue that place in Christendome which Ierusalem had in Iewrie the Pope must be such a Lord to all Christians as Hee that dwelt betwixt the Cherubins was to the Israelites both their answeres of like authoritie 13 But when we repaire to Rome who shall there determine what the Councell meant the Pope alone or with his Cardinals with his Cardinals if he please himselfe alone without them or any other if he list all after as he shall find himselfe disposed to vse his ordinary or plenary power by the former of which answerable to Gods working with natural agēts he determines of matters by the vsuall course of lawes prouided for that purpose vsing the aduise or councell of his assistants by the other correspondent to
indeterminate sence seeing this is a Maxim vnquestionable amongst al such as haue any notion of a Dietie Whatsoeuer God hath spoken is most true in that sense wherein he meant it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for Gods Word or such as can but ground any possible question whether they are Gods Words or no the present Romish Church doth take vpon her absolutely to iudge of all and euerie part of them For this is the very abstract or abridgement of that infinite prerogatiue which she challengeth all men must infallibly beleeue that to be Gods Word which she commends that not to be his Word which she disclaimes for such So as onely the former transcendent and indeterminate truth Whatsoeuer God saith is true is exempt from the Popes vnlimited transcendent roiall sentence no other word or syllable of truth which wee can imagine God hath or might haue spoken since the World began either by his owne or his sonnes mouth by the Ministery of his Angels Prophets Apostles or Euangelists but is euery way absolutely subiect to the Popes Monarchichall censure 5 And heere let not the Reader mistake it as any argument of our aduersaries ingenuity that they will for their owne aduantage vouchsafe to grant what no heathen Idolater did euer deny Whatsoeuer God saith is true For vnlesse this were granted by all the Pope could haue no possible grounds of pretence or claime to his absolute infallibility or infinite supremacie ouer all And that which his hirelings seeke to build vpon the former foundation is Whatsoeuer the Pope hath said or shall say ex cathedra is most true because if we descend to any determinate truthes wee must beleeue that God hath spoken all and onely that which the Pope hath alreadie testified or when any question ariseth shall testifie he hath spoken In fine the present Pope by their positions is Gods onely liuing mouth onely alsufficient to iustifie or authentically witnesse all his wordes past all which without him are vnto vs as dead Whence they must of necessitie admit the same proportion betwixt the present Popes and Gods acknowledged written word or supposed vnwritten veritie which in ciuill matters we make betwixt acredible mans personall auouchment or liuing testimonie of what he hath seene heard or knowne by vndoubted experience and another mans heresay report either of the matters he spake of his speeches themselues or their true sence and meaning after his death For the Prophets Apostles and Euangelists to vse their words are dead and Christ is absent so as we can neither be certaine what they haue spoken or what they meant in their supposed speeches but per viuam vocem Ecclesiae by the liuing voice of the present visible Church whose words are altogether as vnfallible as Gods owne words were And for this reason must bee acknowledged a most absolute Iudge of Gods written and vnwritten words aswell of their Spirituall sence and meaning as of their outward frame or visible character This is the height of their iniquitie and will inferre more then our purposed conclusion in this Section That euen of such places as are acknowledged by them for Gods Word we mus not beleeue any determinate sence or meaning but what the Pope shall expressely giue or may be presumed to allow of 6 This Doctrine as I would request the Reader to obserue brings the second and third person in Trinitie on the one partie and the Pope on the other to as plaine and euident competition for Rule or Soueraigntie ouer professed Christians faith as God and Baal were at in Elias time This ther Doctrine thus in shew grounded vpon indeed and issue most opposite to Scriptures is the true Spirituall Inquisition house whereof that materiall or bodily one is but a Tipe These following are the ioynts or limmes of that racke of conscience whereunto all such as are or would bee true members of Christ but willing withall to hold their Vnion with the Pope as Visible head of the Church are daily and howerly subiect First their soules are tied by surest bondes of faith and nature vnto this principle Whatsoeuer God hath said is most true the Iesuites againe seeke to fasten their faith and conscience as strongly vnto this God speakes whatsoeuer the Pope speakes ex cathedra This third likewise must be beleeued as an Oracle of God euen by Papists for the Pope hath spoken it ex cathedra The Bookes of Moses the Prophets the foure Euangelists are Gods Wordes VVhatsoeuer these haue spoken we contend all should beleeue for Gods own Word vpon such groundes as Saint Peter did from experience of their life-working sence communicate vnto them by hearing reading meditating or practize But the Pope vpon some controuersies arising propounds a sence of these writings or of some part of them quite contrarie to that which brought the former comfort to our soules a sence to all vnpartiall sences contradictorie to the places iointly acknowledged for Gods Word A sence the more wee thinke on in sobrietie the more wee dislike a sence the more earnestly we pray to God for his Spirits assistance and other good meanes for the right vnderstanding of his Word and encrease of faith the more stil we distaste and loath Here vnlesse we let goe some one or more of the mentioned holdfasts of faith either the first Whatsoeuer God saith is true or the second Whatsoeuer the Pope saith God saith or the third The Mosaicall Euangelicall and Apostolicall writings or those particular places about whose sence the controuersie is were spoken by God our soules are put to more violent torture then Rauilaicks bodie was But the true Papists are wise enough to slippe the third or last so as it shall not pinch them and haue a tricke withal to make the First yeeld what way they please who are resolued to follow what way soeuer it shall please the Popes authoritie whereunto their soules indeede are onely tied to lead them But of such as euer had or hope to haue any tast or relish of Gods Spirit should resolue absolutely to beleeue his interpretation of any place of Scripture contrarie to that life-working sence which must bee in euery heart endued with hope of seeing God that mans disloialtie towards God and his Holy Spirit is as impudent as if a poore subiect should reply vnto his Prince commanding him in expresse termes to doe thus or so I will not beleeue your wordes haue any such meaning as they naturally import but a contrarie such as one of my fellow seruants hath alreadie acquainted mee withall whatsoeuer you say I know your meaning is I should beleeue him in al things concerning your will and pleasure and whatsoeuer he shall enioyne that will doe 8 thâ—â— neither the Church can prooue the Scriptures nor the Scriptures the Churches authoritie was proued in the fourth SectioÌ„ of the former Book that such as hold this damnable doctrine
other portions of Scripture is not grounded vpon any preheminencie incident to these words as they are Gods as if they were more his then the rest in some such peculiar sort as the Tenne Commaundements are in respect of other Mosaicall Lawes nor from any internall proprietie flowing from the wordes themselues as if their secret character did vnto faithfull mindes bewray them to be more Diuine then others nor from any precedent consequent or comitant circumstance probably arguing that sence the Romish Church giues of them to be of it selfe more perspicuous or credible then the naturall meaning of most other Scriptures all inspired by one and the same spirit all for their forme of equall authoritie and perspicuitie All the prerogatiue then which these passages can haue before others must be from the matter contained in them and that by our aduersaries position is the Churches infallibilitie Wherefore not because they are Gods word or were giuen by his Spirit in more extraordinarie sort then others but because they haue more affinitie with the Roman Lord in late yeares exalted aboue all that is called God Father Sonne or Holy Ghost these places aboue cited must bee more authentikely beleeued then all the wordes of God besides As I haue read of pictures though not more artificiall in themselues yet helde in greater estimation amongst the Heathen and freer from contemptuous censure then any other of the same Painters doing onely because they represented their great God Iupiter 11 Another difficultie whereunto we demand an answere is whether whiles they assent as they professe not onely to the infallibilitie taught as they suppose in the fore cited places but also vnto the infallibilite of Scriptures which teach it they acknowledge two distinct assents or but one If but one let them shew vs how possibly the Church can bee said to confirme the Scriptures if two let them assigne the seuerall properties of either whether is more strong whether must bee to the other as Peter to his brethren or if neither of them can confirme the other let them declare how the one can be imagined as a meane or condition of beleeuing the other 12 An Heretikes beleefe of the minor proposition in the former Syllogisme saith Bellarmine is but weake A Romanists beleefe of the same most strong Let this bee the Minor Peter feed my sheepe or Peter I haue prayed for thee that thy faith should not faile what reason can be imagined why a Romanists beleefe of these propositions should bee so strong and ours so weake The one hath the Churches authoritie to confirme his faith the other hath not What is it then to haue the Churches authoritie onely to know her decrees concerning those portions of Scriptures If this were all we know the Romish Churches decrees aswel as the Romanists but it is nothing to know them if we doe not acknowledge them To haue Churches authoritie then is to beleeue it as infallible and for this reason is a Romane Catholikes beleefe of any portion of Scripture more certaine and strong because hee hath the testimonie of the Church which he beleeues to be most infallible and beleeuing it most infallibly he must of necessitie beleeue that to be Scripture that in euery place to be the meaning of the Holy Ghost which this Church commends vnto him for such Let the most learned of our aduersaries here resolue the doubt proposed whether there bee two distinct assents in the beleefe of the forementioned propositions one vnto the truth of the proposition it selfe and another vnto the Churches infallibilitie It is euident by Bellarmines opinion that all the certaintie a Roman Catholique hath aboue a Sectarie is from the Churches infallibilite For the proposition it selfe he can beleeue no better then an Heretique may vnlesse hee better beleeue the Church i. he beleues the Churches exposition of it or the Churches infallibilitie concerning it better then the proposition it selfe in it selfe and for it selfe And so it is euident that the Churches authoritie is greater because it must be better beleeued 13 Suppose then one of our Church which beleeues these propositions to be the word of God should turne of Roman Catholique his former beleefe is by this meanes become more strong and certaine This granted the next question is what should be the obiect of this his strong beleefe the propositions beleeued Peter feed my sheepe I haue prayed for thee or any other part of Gods written word or the Churches authoritie not the propositions themselues but onely by accident in as much as the Church confirmes them to him For suppose the same man should estsoones either altogether reuolt from the Church or doubt of her authoritie his beleefe of the former propositions becomes hereby as weake as it was before which plainely cuinceth that his beleefe of the Church and this proposition were two distinct beleefes and that this strong beleefe was fastened vnto the Churches authoritie not vnto the proposition it selfe immediately but onely by accident in as much as the Church which he beleeueth so firmely did teach it for his beleefe if fastened vpon the proposition it selfe after doubt mooued of the Churches authoritie would haue continued the same but now by Bellarmines assertion assoone as hee begins to disclaime his beleefe of the Churches infallibilitie his former strong beleefe of the supposed proposition begins to faile and of this failing no other reason then alreadie is can be assigned The reason was because the true direct and proper obiect of his stronge beleefe was the Churches authoritie on which the beleefe of the proposition did intirely depend as the conclusion doth vpon the premisses or rather as euery particular doth on the vniuersall whereunto it is essentially subordinate CHAP. III. Containing a further Resolution of Romish faith necessarily inferring the authoritie of the Romish Church to bee of greater authoritie then Gods Word absolutely not only in respect of vs. IF we racke the former syllogisme a little farther and stretch it out in euerie ioynt to it full length wee may quickly make it confesse our proposed conclusion and somewhat more The Syllogisme was thus Whatsoeuer God hath spoken is most true But God hath spoken and caused to be written all those wordes contained in the Canon of Scriptures acknowledged by opposite religions of these times Therefore these wordes are most true The certaintie of the Minor depends as our aduersaries will haue it vpon the present Romish Churches infallibilitie which hath commended vnto vs these Bookes for Gods Word Bee it then granted for disputations sake that we cannot know any part of Gods Word much lesse the iust bounds extent or limits of all his words supposed to be reuealed for our good but by the Romish Church The Spirituall sence or true meaning of all most or many parts of these determinate Volumes and visible Characters as yet is vndeterminate and vncertaine whereas all points of beleefe must bee grounded on the determinate and certaine sence of
and nasus simus is al one so in their language is the Church and the Church of Rome This Church tels him he may not take vpon him to trie of what spirit the Pope is not examine his determinations decisions or interpretations of any Scripture by other known places of Scripture or the analogie of faith acknowledged by all Vnto this decree or sentence of the Church although hee haue it but at the second hand or after it haue passed through as many Priests and Iesuites mouthes as are Post Townes from London to Edenburgh hee yeeldes absolute obedience without acknowledgement of farther appeale either vnto Scriptures or other authoritie whatsoeuer further manifestation of Gods will hee expects none Let all the reformed Churches in the World or all the Christian World besides exhort threaten or adiure him as he tenders the good of his owne soule as hee will answere his Redeemer in that dreadfull day of finall iudgement to examine the Church or Popes decrees by Gods written Lawes his answere is he may not he cannot doe it without open disobedience to the Church which to disobey is damnation of soule and bodie But O fooles and slow of heart to beleeue and obey from the heart that doctrine whereunto yee were deliuered Know ye not that to whomsoeuer yee giue your selues as seruants to obey his seruants ye are to whom yee obey whether it bee the man of sinne vnto death or obedience vnto righteousnesse Ofall Mankinde are onely Roman Catholiques not bought with a price that they may thus alienate their soules from Christ and become seruants of men that they may consecrate themselues by solemne vow to the perpetuall slauerie of most wicked and sinfull men euen monsters of Mankind CHAP. IIII. That in obeying the Romish Churches decrees wee doe not obey Gods Word as well as them but them alone in contempt of Gods principall Lawes 1 BVt the simple I know are borne in hand by the more subtile ort of this generation That thus obeying sinfull men they obey Christ who hath enioyned them this obedience vnto such That thus beleeuing that sence of Scripture which the Church their mother tenders vnto them they doe not beleeue her better then Scriptures because these two beleefes are not opposite but subordinate that they preferre not her decrees before Christs written Lawes but her interpretation of them before all priuate expositions This is the onely Citie of refuge left them wherein prosecuted by the former arguments they can hope for anie succour but most of whose gates alreadie haue beene all shortly shall bee shut vpon them 2 That they neither beleeue nor obey Gods Word whilest they absolutely beleeue and obey the Church without appeale is euident in that this Church vsually bindes men not vnto positiue points of Religion gathered so much as from any pretended sence of Scripture expounded by it but to beleeue bare negatiues as that this or that place of Scripture either brought by their aduersaries or conceiued by such amongst themselues as desire the knowledge of truth and right information of conscience haue no such meaning as the Spirit of God not flesh and bloud as farre as they can iudge of their owne thoughts hath reuealed vnto them 3 But the Spirit may deceiue priuate men or at least they may deceiue themselues in their triall of Spirits They may indeed and so may men in publique place more grieuously erre in peremptorie iudging priuate men because obnoxious to errour in the generall erroneous in this particular wherein they ground their opinions vpon Gods Word plentifull to euince it at least very probable reasons they bring manie and strong whereunto no reasonable answere is brought by their aduersaries whose vsuall course is to presse them onely with the Churches authoritie which appeares to be of farre greater waight then Gods word vnto all such as yeeld obedience to her negatiue decrees without any euidence or probabilitie either of Scripture or naturall reason to set against that sence and meaning of Gods Lawes wherevnto strength of arguments vnrefuted and probable pledges of Gods Spirit vndisproued haue long tied their soules Doe wee obey God or beleeue his word whilest we yeeld obedience to the Church in such Commandements as to our consciences vpon vnpartiall examination seeme condemned ere made by the very fundamentall Lawes of Religion and all this oftimes without any shew or pretence of Scripture to warrant vs that we doe not disobey God in obeying them 4 But doth the Romish exact absolute obedience in such pointes as if it were possible they could bee false may endanger the very foundation of true Religion without euident demonstration that their daily practise neither doth nor can endanger it Yes For what can more concerne the maine foundation which Christians Iewes and Mahumetans most firmely hold then those precepts in number many all plainely and peremptorily forbiding vs to worship any Gods but One or any thing in the Heauen or Earth but him onely The Romanists themselues grant that cultu latriae God alone is to bee adored that so to adore any other is Idolatrie and Idolatrie by their confession a most grieuous sinne O how much better were it for them to hold it none or Gods Word forbidding it of no authoritie then so lightly to aduenture the hourely practise of it in contempt of such fearefull threatnings as they themselues out of Gods Lawes pronounce against it vpon such broken disioincted surmises as are the best they can pretend for their warrant 5 To beleeue Christs flesh and bloud should bee there present where it cannot be seene or felt yea where we see and feele another bodie as perfectly as wee can doe ought is to reason without warrant of Scripture but a sencelesse blinde beleefe But grant his bodie and bloud were in the Sacrament rightly administred yet that out of the Sacrament either should bee in the consecrated host whilest carried from Towne to Towne for solemne shew more then for Sacramentall vse is to reason ruled by Scripture to say no worse more improbable Now to worship that as God which to our vnerring sences is a Creature vpon such blind supposals that Christs bodie by one miracle may be there by another vnseene is worse then Idolatrie committed vpon delusion of sence So to adore a wayfer onely a wayfer in all appearance without strict examination nay without infallible euidence of Scriptures vrged for the reall presence is more abhominable then to worship euerie appearance of an Angell of light without triall what spirit it were Sathan or some other that so appeared And if we consider the olde Serpents vsuall slight to insinuate himselfe into euery place wherein inveterate custome or corrupt affection may suggest some likelihood of a diuine presence vnto dreaming fancies as he did delude the old World in Oracles and Idols the probabilitie is farre greater his inuisible substance by nature not incompatible with any corporeall quantitie should be annexed to the
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
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
his steed Peter the Scriptures tell vs was to follow Christ but as they pretend left Pope Linus in his place so hath euery Pope his successor since that time Yet these latter mightily faile in not nominating others whiles they themselues are liuing and visible stones as Christ without question did Saint Peter whiles conuersant with the faithfull in the flesh and Peter Linus in his lifetime 20. But howsoeuer they must of necessitie either make Peter Linus and their successors but one ioint permanent foundation and so the Popes should not bee builded vppon the foundation of the Prophets and the Apostles but rather Christs other Apostles vpon them vpon whom likewise all the faithfull since the Apostles time should be immediatly built Or if they doe not make Peter and the Popes one ioint vnseparable foundation they must admit as many seuerall foundations as Popes so as the euerlasting Rocke whereon the Church is built could not be truly said one and the same but by a perpetuall equiualency of alteration or succession as we say corruptible elements fire or water or candles remaine one and the same because as one part consumes another as good comes in the place This glorious aedifice as hath been obserued stands only by faith or firme adherence to the foundation and by the Aduersaries owne confession to disclaime the authority of the present Romish Church or Pope in points of faith is an heresie or Apostasie of the same nature as if a man had renounced Peter for his supreame head and this all one as if he had cut himselfe of from being a member of Christ Wherefore in respect of vs that are now to be edified the authority of this present Pope is equiuale â—t to Christs our adherence to the one in points of faith and manners must be such as it should haue been to the other had we liued in the dayes of his visible conuersation in the world Finally CHRIST Saint Peter and his successors in regiment of the Church militant here on earth differ by the Roman account no otherwise then Romulus Numa Ancus c. Romulus was first Founder of that kingdome but least other of kings of the same ranke and order he was onely his dignity after his departure was acknowledged greater in another world because as his people were made to beleeue be ascended aliue into heauen as a God Much better might the Romanist deriue his Psewdocatholique Romane faith from Romulus the first builder of that great City that sometimes ruleà ouer the Kings of the earth then from Christ who did erect a kingdome indeed but not of this world wherein none was to succeed him because he remaines Yeasterday to day the same for euer Whence the Prophet sayth this kingdome shall neuer be destroied or giuen to another people but shall breake and destroy all former kingdomes and it selfe stand for euer For any especially of that nation whose former kings had put this immortall King to death concerning the flesh to enstile themselues Rockes and foundation of this euerlasting Empire or absolute spirituall Monarchies in this place doth euidently shew they are the feete of that image most of which hath been as shall be broken to peeces by that stone cut without hands out of the Mountaine vntill it become like the chaffe of the summer flowers carried away with the winde and no place bee found for them or as the Apostle interprets the Prophet the Lord shall consume them with the spirit of his mouth and shall abolish them with the brightnesse of his comming 21. Would the Iesuite then know wherein he and his Latian Lord God must take after Saint Peter Me thinks their formal acknowledgement of that generall principle Christ manifested in the flesh made the headstone in the corner compared with their late mentioned Apostacy in seeking to lay another foundation was liuely resembled if not mystically prefigured by Saint Peter faith immediatly after his glorious confession eclipsed by interposition of such earthly conceits as perpetually darken their mindes For vpon our Sauiours declaration what bodily calamity what ignominy reproach should at Ierusalem shortly after befall the Rocke it selfe whereupon that Church against which hee had now sayd the gates of hell should neuer preuaile was founded Peter as Saint Mathew sayth tooke his Master aside and friendly checks him as if he had forgotten his former promise Maister be good to your selfe this shall not be vnto you As if he had sayd if the gates of hell shall not preuaile against your Church or vs your poore Disciples I hope you are able to priuiledge your owne person from such disgrace and scorne as none but they can intend against you So carnally did this great Apostle vpon ignorance conceit Christs spirituall promise as the papacy vpon habituall or affected error doth to this present day For one principall argument most vsuall in the mouthes and pennes of that great Heads chiefe disciples to proue the Romish the only Church vnto which that glorious promise was made or at least hath been perpetually performed is because no temporall or secular power hath euer beene able though many wicked Potentates Kings and Emperors such titles they giue to all their enemies haue attempted either to deface her externall pompe state and splendor or so to vse the Popes or Cardinalls or other of her principall and dearest children as the Iewes did our Sauiour Christ and his Disciples They are of the world and therefore speake they of the world and the world heareth them But could they vnto any child of God more plainly proue themselues heires to that checke giuen by our Sauiour to Saint Peter Goe behinde me Satans ye are an offence because ye vnderstand not the things that are of God but the things that are of men Could they more euidently demonstrate the Pope to be that man of sin that must be inducted to the Church of God by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe aduersary or accuser he himself bearing the name of aduersary likewise in his title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second foundation in shew subordinate in deede and consequence quite contrary to that which the Prophets and Apostles haue laide eternally priuiledged if wee may beleeue his followers from those spurnings of men from which the pretious stone of Syon was not exempted 22. To collect the summe of late Romanists comments vpon their Churches supposed fundamentall Charter Their confession of Christ come in the flesh and made head stone in the corner though conceiued in forme of words orthodoxal enough proues only this but disabundantly to all the world that the Pope their supreame head sits in the Temple of God whose circumference in respect of men who cannot search other mens hearts is defined by this confession Their attributing the title of Rocks or fun damentall supportance of that spirituall house vnto this head proclaimes vnto all the world that hee
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
Waters whereon the great Whoore sits From what historie therefore doe they beleeue the Pope is Peters successour from historie canonicall or diuine no Secular Monkish or Ecclesiasticall at the best vpon which the best faith that can be founded is but humane and their professed villanie in putting in and out whatsoeuer they please into what writing soeuer Gods word only excepted makes it more then doubtfull whether many ancient Writers did euer intimate any such estimate of the Romish Church as is now fathered vpon them or rather this foule iniquitie late reuealed whilest some haue beene taken in the manner hath beene long time concealed as a mysterie of the Romish state But they beleeue not this succession from expresse written historie but from Tradition partly From Tradition of whom Of men what men Men obnoxious to error and parties in this present controuersie yet neither partiall nor erroneous while they speake ex Cathedra saith the Iesuit But who shall assure vs what they haue spoken ex Cathedra concerning this point The Councels What Councels Councels assembled by the Pope Councels of men for the most part as ill qualified as carnally minded and so palpably carried away with faction that to attribute any diuine authoritie vnto them were to blaspheme the holy Spirit Councels which the Papists themselues acknowledge not of sufficient authoritie vnlesse they follow the Popes instructions from whom likewise they must receiue their approbation The Pope must assure vs the Councell which perhaps elected him reiecting a Competitor euery way more sufficient doth not erre But that the Pope is lawfully elected that so elected he cannot erre in this assertion who shall assure vs hee himselfe or hâ—s Predecessors This then is the last resolution of our faith if it relie vpon the Church 8 We must absolutely beleeue euery Pope in his owne cause First that he himselfe is secondly that all his Predecessors vp to Saint Peter were infallible When as many of them within these few hundred years late past by their owne followers confession were such as whatsoeuer must deriue it pedigree from them may iustly be suspected to haue first descended from the father of lies such as not speaking ex Cathedra were so far from the esteeme of absolute infallibility that such as knew them best did trust them least in matters of saecular commodity and if they were found vnfaithfull in the wicked Mammon who will trust them in the true Not Papists themselues vnlesse they speake ex Cathedra Then belike our Sauiour did not foresee this exception from his generall râ—ie or Iudas by this knacke might haue proued himselfe or any other knaue as faithfull a Pastor as S. Peter 9 But if a Pope shall teach ex Cathedra that he is Peters lawfull successor and therefore of diuine infallible authority in expounding all the former places wee must notwithstanding our Sauiours caueat belieue him Why Because it must bee supposed he hath diuine testimony for this assertion As what either diuine history diuine tradition or diuine reuelation Diuine history thy disclaime nor can impudency it selfe pretend it It may bee hee hath the perpetuall traditions of his predecessors But here againe wee demaund what diuine assurance they can bring forth that euery Pope from Saint Peter downewards did giue expresse cathedrall testimony to this perpetuall succession in like authority Suppose what no Iesuite dare auouch vnlesse hee first consult his superiours whether hee must not of necessity say so for maintenance of the Popes dignity that this assertion had beene expresly conueyed from Saint Peter to the present Pope without interruption yet if any one of them did receiue it from his predecessor hauing it but as a priuate man or vpon his honesty hee might erre in deliuering it to his successor so might the third in belieuing him For no beliefe can bee more certain then it proper obiect or immediate ground If That bee fallible the beliefe must needs be vncertaine obnoxious to error and at the best humane No better is the Popes testimony vnles giuen ex Cathedra and no better is the ground of his owne beliefe of what his Predecessors told him vnlesse they tolde it him so speaking Wherfore though this present Pope should teach ex Cathedra viua voce that hee is Peters lawfull successor yet vnlesse hee can proue that none of his predecessors did euer neglect so to auouch the same truth it is euident that hee speakes more then hee can possibly know by any diuine testimony either of history or vnwritten tradition It is euident againe hee bindes vs to beleeue that by diuine faith which hee cannot possibly know himselfe but onely by faith humane For the onely ground of his assertion is this supposed perpetuall tradition and this is but humane vnlesse it bee perpetually deliuered ex Cathedra No is there any other meanes possible vnder the sunne nay either in heauen or earth for to know matters of this nature forepast but either the testimonie of others that haue gone before vs who either were themselues or tooke their relations vpon trust from such as were present when the things related were acted or else by reuelation from him who was before all times and is a present spectatour an eye witnesse of euery action 10 Our knowledge of matters forepast by the former means though Popes themselues be the relators vnlesse their relation bee cathedrall as hath been proued are but humane and fallible Things known by immediate reuelation from God are most certaine because the immediate Relator is most infallible Doth the Pope by this meanes know what his Predecessors or Saint Peter thought concerning this perpetuall succession or generally all matters concerning this point long since forepast He may as easily tell vs what any of his successors shall doe or say an hundred yeers hence And thus much if this present Pope will vndertake the Christian people then liuing may safely belieue what the Pope then being shall say of this or both of their predecessors But to belieue man as an infallible prophet of things past which cannot approue himselfe a true foreteller of things to come were to inuert Gods ordinance and mocke his word For it hath been a perpetuall law of God that no maÌ„ should euer be belieued more then man or by any faith more then humane though in matters present whereof hee might haue beene an eye witnesse vnlesse he shewed his participation of the diuine spirit by infallible praediction of things to come or euidencie of miracles fully answering to the prediction of Gods word already written as shall bee shewed at large in the next section 11 If wee put together the first elements of Romish faith as they haue beene sounded apart they make no such compound as the simple and ignorant Papists who in policy are taught to read this lesson as little children vntaught will by gessing at the whole in grosse without spelling the parts belieue they
the man Christ Iesus not excepted This conclusion followeth immediately out of three positions generally held and stifly maintained by that Church The first that the Pope liue hee as hee list cannot erre in matters of faith and manners when hee speaketh ex Cathedra that we are bound infallibly to belieue whatsoeuer he so speakes without examination of his doctrine by Gods word or euident externall signe or internall experiment of Gods spirit speaking in him The second that wee cannot assure our selues the Scriptures are the Oracles of God but by the infallible testimony of the Visible Church The third that the true sense and meaning of Scriptures in cases doubtfull or controuersed cannot be vndoubtedly known without the infallible declaration of the same Church CHAP. I. What restraint precepts for obedience vnto the Priests of the Law though seeming most vniuersall for their forme did necessarily admit And how vniuersall Propositions of Scriptures are to be limited 1 SEing wee vndertake to proue that no such authority as the Romish Church doth challenge was euer established on earth The answering of those arguments drawne from the authority of the Priestes in the olde Testament may to the iudicious seeme at the first sight needlesse yet because such as they set the fairest glosses vpon if wee looke into the inside or substance are fullest fraught with their owne disgrace and ignominy It will not be superfluous to acquaint the Reader with some particulars prefixing some generall admonitions to the yonger sort for more commodious answering of all that can be brought of like kind 2 Their common places of consening the world especially smatterers of Logicke or schoole learning with counterfeit proofes of Scripture is either from some vniuersall precept of obedience to the people or generall promises of infallibility made to the Priests in the old Testament Such as come vnto the Scriptures hauing their mind dazled with notions of vniuersale primum or other Logicke rules true in some cases thinke the formerprecepts being for their forme vniuersall may admit no exception limitation or restraint otherwise the holy Ghost might breake the rule of Logicke when as they admit many restraints nor alwayes from one but ofttimes from diuerse reasons from these following especially God sometimes inioynes obedience as wee say in the abstract to set vs a patterne of such true accurate obedience as men should performe vnto authority it selfe or vnto such gouernours as neither in their liues nor in the seat of iudgement would decline either to the right hand or to the left but square all their proceedings to the exact rule of Gods word Vnto such gouernours continuall and compleat obedience was to bee performed because the parties gouerned vpon examination should alwayes finde them iumpe with the law of God vnto which absolute obedience as hath beene shewed is due Nor doth the word of God in setting out such exact obedience lie open to that exception which Polititians take against Philosophers as if it as Philosophers doe did giue instructions onely for happy men of Aristotles making or for the Stoickes wise men who can no where bee found but in Platoes common-wealth whose Metropolis is the Region of Eutopia For the ancient Israel of God had this prerogatiue aboue al the nations of the earth that their Priests lips whilest they themselues were clothed with righteousnesse and bare holinesse vnto the Lord in their breasts should still preserue knowledge and bee able to manifest the will of God vnto the people not onely by interpreting the generall written law but by reuelations concerning particular facts of principall moment as may bee gathered from that law Also thou shalt put in the breast plate of iudgement the Vrim and the Thummim which shall be vpon Aarons heart when hee goeth in before the Lord And Aaron shall beare the iudgement of the children of Israel vpon his heart before the Lord continually 3 To omit the various interpretations and diuers opinions of this brest-plates vse why it was called the breast plate of iudgement Iosephus and Suidas in my mind come neerest the truth That the Reuelation by it was extraordinary that Gods presence or iuridicall approbation of doubts proposed was represented vpon the pretious stones that were set therein is probable partly from the aptnesse of it to allure the Israelites vnto Idolatry partly from that formality which the Egyptians in imitation of the Ephods ancient vse amongst the Iewes retained long after in declaration of the truth in Iudgement For Diodorus tels vs that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefe Iudge in that famous and venerable Egyptian high Court or Parliament did weare about his necke in a golden chaine Insigne a tablet of pretious stone or if the Reader bee disposed to correct the translator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called as the Septuagint did Aarons breast-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which hee stedfastly looked while matters were debating as Suidas saith the High Priest did on his breast plate whilest they asked counsell of God and whilest hee gaue sentence turned it vnto the beter cause exhibited as the fashion was in that Court in writing in signe the truth it selfe did speake for it that the Vrim or Thummim were more then an Embleme yea an Oracle of iustice and right iudgement is apparant out of Scripture When Ioshua was consecrated to bee Israels chiefe gouernour in Moses stead he was to stand before Eleazar the Priest ordained to aske counsell for him by the iudgement of Vrim before the Lord So did Abiathar certifie Dauid of Sauls malitious resolution against him and the Lords of Keylahs treachery if hee should trust vnto them So againe Dauid is assured of victory by the iudgement of Vrim and I Thummim if he would follow the Amalakites that had burnt Ziglag 4 Such Priestes as these were to bee absolutely obeyed in answeres thus giuen from the mouth of God And it is most probable that the parties whom these answeres did concern had perfect notice of the Reuelation made to the Priests howsoeuer the truths of such answeres being confirmed by experiment in those dayes they were to vndertake what the Priests appointed and to obey his aduice at least by cautelous obedience vntill the euent did proue the truth But neither was this certaine manifestation of Gods will so absolutely promised vnto the Priests but not liuing according vnto the direction of Gods law hee might faile in his Oracles Nor was this peoples prerogatiue aboue others without all limit that if they liued no better then others did they should as often as they asked counsell of God infallibly know whether the answere were from him or no albeit there were no defect in the Priest For this reason the Lord answered not Saul when hee asked counsell of him neither by dreames nor by visions nor by Vrim nor by the Prophets for Saul was now cast off by God not willing to vouchsafe
had that Lycurgus lawes were from Apollo Yet is it here further to be considered that the Israelites might with farre lesse danger haue admitted Moses lawes then wee may the Popes without any examination for diuine seeing there was no written law of God extant before his time whereby his writings were to bee tryed No such charge had been giuen this people as he giues most expresly to this purpose Now therefore hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that yee may liue and goe in and possesse the land which the Lord God of your fathers giueth you Yee shall put nothing vnto the word which I command you neither shall yee take ought there from that yee may keepe the commandements of the Lord your God which I command you But was the motiue or argument by which hee sought to establish their beliefe or assent vnto these commandements his owne infallible authoritie no but their owne experience of their truth as it followeth Your eyes haue seene what the Lord did because of Baal-Peor For all the men that followed Baal Peor the Lord thy God hath destroyed euerie one from among you but yee that did cleaue vnto the Lord your God are aliue euery one of you this day so gracious and mercifull is our God vnto mankind and so farre from exacting this blind obedience which the Pope doth chalenge that hee would haue his written word established in the fresh memory of his mighty wonders wrought vpon Pharaoh and all his host The experiment of their deliuerance by Moses had beene a strong motiue to haue perswaded them to admit of his doctrine for infallible or at the least to haue beleeued him in his particular promises When the snares of death had compassed them about on euery side they see no way but one or rather two ineuitable wayes to present death and destruction the red sea before them and a mighty host of bloud behind them the one seruing as a glasse to represent the cruelty of the other they as who in their case would not cry out for feare He that could haue foretold their strange deliuerance from this eminent danger might haue gotten the opinion of a God amongst the Heathen yet Moses confidently promiseth them euen in the middest of this perplexity the vtter destruction of the destroyer whom they feared Feare yee not stand still and behold the saluation of the Lord which he will shew to you this day for the Egyptians whom you haue seene this day you shall neuer see againe The Lord shall fight for you therefore hold you your peace Notwithstanding all this Moses neuer enacts this absolute obedience to be belieued in all that euer he shall say or speake vnto them without farther examination or euident experiment of his doctrine For God requires not this of any man no not of those to whome hee spake face to face alwayes ready to feed such as call vpon him with infallible signes and pledges of the truth of his promises For this reason the waters of Marah are sweetned at Moses prayer And God vpon this new experiment of his power and goodnes takes occasion to reestablish his former couenant vsing this semblable euent as a further earnest of his sweet promises to them If thou wilt diligently hearken O Israel vnto the voice of the Lord thy God and wilt doe that which is right in his sight and wilt giue eare vnto his commandements and keepe all his ordinances then will I put none of these diseases vpon thee which I brought vpon the Egyptians for I am the Lord that healeth thee As if hee had said This healing of the bitter waters shall bee a token to thee of my power in healing thee Yet for all this they distrust Gods promises for their foode as it followeth cap 16. Nor doth Moses seeke to force their assent by fearefull anathemaes or sudden destruction but of some principall offenders herein For God will not haue true faith thunderblasted in the tender blade but rather nourished by continuance of such sweet experiments for this reason he shewers down Manna from heauen I haue heard the murmuring of the children of Israel tell them therefore and say At euening ye shall eat flesh and in the morning you shall be filled with bread and yee shall know that I am the Lord your God For besides the miraculous manner of prouiding both Quailes and Manna for them the manner of nourishment by Manna did witnesse the truth of Gods word vnto them They had been vsed to grosse and solid meates such as did fil their stomackes and distend their bellies whereas Manna was in substance slender but gaue strength and vigour to their bodies and serued as an embleme of their spirituall food which being inuisible yet gaue life more excellently then these grosse and solid matters did So saith Moses Therefore hee humbled thee and made thee hungry and fed thee with Manna which thou knewest not neither did thy Fathers know it that he might teach thee that man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. 6 Yet in their distresse so fraile is our faith vntill it be strengthned by continuall experiments they doubt and tempt the Lord saying Is the Lord amongst vs or no Nor doth Moses interpose his infallible authority or charge them to belieue him against their experience of their present thirst vnder pain of eternall damnation or sufferance of greater thirst in hell such threates without better instruction in Gods word and the comfort of his spirit may bring distrusts or doubts to vtter despaire and cause faith to wither where it was wel nigh ripe they neuer ripen strengthē any true and liuely faith Moses himselfe is faine to crie vnto the Lord saying What shall I doe vnto this people for thy be almost readie to stone me As the Papists would doe to the Pope were hee to conduct them through the wildernesse in such extremity of thirst able to giue them no better assurance of his fauor with God then his Anathemaes or feed them onely with his Court-holy-water or blessings of mind But euen here againe God feedes Israels faith with waters issuing out of the rocke making themselues eye-witnesses of all his wonders that so they might belieue his wordes and promises nay himselfe from their owne sense and feeling of his goodnesse and truth of his word 7 Though no Law-giuer or Gouernour whether temporal or spirituall especially whose calling was but ordinary could possibly before or since so well deserue of the people committed to his guidance as this great General already had done of al the host of Israel were they vpon this consideration forthwith to belieue whatsoeuer hee should auouch without further examination signe or token of his fauour with God without assured experience or at the least more then probable presumptions of his
there any thing too hard for me The Lord had stricken Iacob with the wound of an enemy and with a sharpe chastice meÌ„â— for the multitude of his iniquities wherefore hee cryed for his affliction and said My sorrow is incurable not considering who it was had done all this vnto him for because the Lord had killed they must belieue hee would make aliue againe Their present wounds inflicted contrary to the rules of politique defence where the best pledges of their future health beyond all hope of State-Surgeons And this is the very Sâ—ale of Ieremiahs assurance from the Lords own mouth Thus sayeth the Lord like as I haue brought all this great plague vpon this people so will I bring vpon them all the good I haue promised them And the fields shall be possessed in this land whereof ye say It is desolate without man or beast and shall be giuen into the hand of the Caldeans Men shall buy fields for siluer and make writings and seale them and take witnesses in the land of Beniamin and round about Ierusalem So absolute and all-sufficient was Moses law in particular actions much more in generall or doctrinall resolution that God himselfe for confirmation of his Prophets this distrustfull peoples faith in a point by humane estimate most incredible thought it sufficient to be a remembrance to the Law-giuer For the Lord here saith to Ieremiah concerning this particular Moses many generations before had vniuersally foretold Now when all these things shall come vpon thee either the blessing or the curse which I haue set before thee and thou shalt turne into thine hart among all the nations whither the Lord thy God hath driuen thee then the Lord thy God will cause thy Captiues to returne and haue compassion vpon thee and will returne to gather thee out of all the people where the Lord thy God had scattered thee Though thou wâ—rst cast vnto the vttermost part of heauen from thence will the Lord thy God gather thee and from thence will he take thee And the Lord thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and he will shew thee fauour and will multiply thee aboue thy fathers By this rule of Moses according to the prediction of Ieremiah doth Nehemiah afterwards frame his prayers to God direct his enterprise for restauration of Ierusalem Wee haue grieuously sinned against thee and haue not kept the commandements nor the statutes nor the iudgements which thou commandest thy seruant Moses I beseech thee remember the word that thou commandest thy seruant Moses saying Ye will transgresse and I will scatter you abroad among the people But if yee turne vnto me and keepe my commandements and doe them though your scattering were to the vttermost part of the heauen yet will I gather you from thence and will bring you vnto the place that I haue chosen to place my Name there Now these are thy seruants and thy people c. O Lord I beseech thee let thine eare now hearken to the praier of thy seruants who desire to feare thy name and I pray thee cause thy seruant to prosper this day and giue him fauour in the presence of this man He saw the truth of Moses diuine predictioÌ„ confirmed by the Kings present grant of his petition speedy restauration of Ierusalem albeit a Prophet by profession had disswaded the enterprise as likely to proue dangerous to his person CHAP. VIII That the societie or visible Company of Prophets had no such absolute authority as the Romish Church vsurpes 1 DId the Records of antiquity afford vs any the least presumption to thinke that absolute beliefe or obedience might safely be tendered by inferiors as due to any visible Company of men without examination of their proposals by Moses writings since they were extant the society of Prophets in all respects the Romanists can pretend had the most probable title to this prerogatiue Their professioÌ„ or calling was publike and lawfull their distinction from all others eminent their persons and places of residence visible and knowne their promises for enioying the extraordinary presence or illuminations of Gods spirit peculiar many of them venerable for their integrity in ciuill dealings and sanctity of priuate life some of them endued with the gift of miracles In all these and many like considerations that fraternity or collegiate society might iustly haue pleaded all the priuiledges a publike spirit can grant to one sort of men before others For if the more or lesse expresse testimony of Gods word for extraordinary assistance of his spirit or the different measure of his illumination or manner of immediate teaching be that which makes som mens spirit more publike then their brethrens this difference was greater betweene the Priests or Prophets and people of old then since God spake vnto the world by his sonne yet what Prophet did once intimate the necessity of his proposall for notifying the truth of Scriptures What one did euer bewray the least desire to haue his interpretations of them vniuersally held authentique or his particular predictions absolutely assented vnto without further triall then his bare assertion without examination of them by Moses doctrine already establisâ—ed 2 Had they beene the infallible Church representatiue had their assertions though giuen by ioinct consent ex Cathedra or in the most solemne manner vsed in those times beene of such authority as the Romanist would perswade vs a Councell of their Prelates lawfully assembled is Gods people had stood bound to embrace whatsoeuer a maior part of that profession had resolued vpon but this inference though necessarily following the supposed premises the Iesuit I know dare not affirme lest Ahabs bloud vntimely shed by confidence in their infallibility cry out against him Yet Bellarmine too well knowing the liquorish temper of this present age for the most part acquainted with none but table-talke Diuinity to bee such as will swallow down any doctrine bee it neuer so idle prophane or poisonous so it bee sauced with pleasant conceit and merriment would put vs of with this iest That as in Saxonie one Catholiques verdict were to be taken bâ—fore sowre hundred Lutherans so should one of the Lords Prophets haue beene followed in those times before fiue hundred of Baals And Ahab no doubt had so done had not the Diuell taught his Diuines then as hee hath done Bellarmine and his fellowes since to take vniuersality as a sure note of the Church traditions and customes of the Elders for the rule of faith and which is the vndoubted Conclusion of such premisses to follow a multitude to any mischiefe So mightily did the opinion of a maior part being all men of the same profession sway with the superstitious people of those times that Ahabs Purseuant conceiued hope of seducing Micaiah whilst they were on the way together by intimating such censures of schisme of heresie of
ones dealing was I confesse most vnusual so was the others death yet a liuely document to cause all that should heare of it vntill the worlds end take heede of dispensing with the word of the Lord once made known vnto themselues vpon beliefe of more manifest reuelations or instructions by what meanes soeuer giuen to others either for recalling or restraining it Hence may the Reader discry aswell the height of our aduersaries folly as the depth of their impietie making their Churches authority which by their own acknowledgement cannot adde moe bookes to the number of the Canon already finished but onely iudge which are Canonicall which not farre greater then theirs was that did preach and write these very bookes which both wee and they acknowledge for Canonicall For the Prophets words were no rule of faith vntill examined and tried by the written word precedent or approued by the euent the Popes must be without triall examination or further approbation then his owne bare assertion 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 reasons why it was so 1 BVt was the neglect of Moses law or this peoples inward corruption abounding for want of restraint by it the sole cause of their dulnesse in perceiuing or of their error in peruerting the things of Gods spirite This ouerflow of wickednesse serued as a tide to carry them but the continuall blasts of such vaine doctrine Templum Domini Templum Domini the Church the Church was like a boisterous wind to driue them headlong into those sands wherein they alwayes made shipwracke of faith and conscience The true Prophets neuer had greater opposites then the Priests and such as the Papists would haue to be the onely pillars yea the onely materiall parts of the Church representatiue Notwithstanding whom the Fathers had traduced for impostors or Sectaries and oftimes murdered as blasphemers of the Deity or turbulent members of the state the Children reuerenced as men of God and messengers of peace vnto the Church and common weale What was the reason of this diuersity in their iudgement or doth it argue more stedfast beliefe in posterity No but more experience of the euents foretolde oftimes not fulfilled vntill the Priests and other opposites either coaeuals or ancients to the Prophets were couered with confusion The childrens motiues to belieue particulars oppugned by their parents were greater and the impediments to withdraw their assent from them lesse That the children should thus brooke what their fathers most disliked in the Prophets is no more then wee may obserue in other Writers Few much reuerenecd in any faculty by posterity but had eager detractors in their flourishing dayes vicinity alwayes breeding enuy And euen of such as did not aemulate them for their skill nor would haue beene moued with enuy at their fame or glory they were not esteemed as they deserued being defrauded of due praise by such of the same profession as better pleased the predominant humor alwayes next in election to the lauish Magnificates of present times but vsually reiected by posterity when that particular humour euermore shorter liuth than the humorous beganne to change Thus in euery faculty haue those authors which most applied themselues to solidity of truth neglecting new-fangle trickes or flashes of extemporary wit endured in greatest request and best credit throughout all ages as meates strongest and most nourishing not most delicate are fittest for continuall diet What the Latine Poet said of his Poems euery Prophet might haue more truely applyed vnto his writinges Mox tibi si quis adhuc pretendat nubila liuor Occidet meriti post me referentur honores Though cloudes of enuy now may seeme thy splendent rayes to choake These with my ashes shall dissolue and vanish as their smoake VVhat whilest I breath sharpe censures blast when my leafe fals shall spring Thy fame must flourish as I fade graue honour forth shall bring It was a Methode most compendious for attaining such eternity of fame as the continuall succession of mortality can affoorde vs which is giuen by another Poet but in prose Dum viuas virtutem colas inuenias famam in Sepulchro Hee that hunts after vertue in his whole course of life shall bee sure to meete with fame after death but hardly sooner least of all could these Prophets bee much honoured in their owne Country whilest men of their owne profession carnally minded possessed the chiefe seates of dignity sometimes the best stay and pillars of faith in Gods Church most capable of that infallibility which their proud successors did more boast of Yet were euen these seducers alwayes willing to celebrate the memory of ancient prophets because the authority giuen to their sayings or reuerence shewed vnto their memory by the present people ouer whome they ruled did no way preiudice their owne dignity or estimation which rather increased by thus consorting with the multitude in their laudatoes of holy men deceased Thus from one and the same inordinate desire of honour and praise from men did contrary effects vsually spring in these masters of Israel The dead they reuerenced because they saw that acceptable vnto most likely to make way for their owne prayse amongst the people but feare lest the liuing Prophets should bee their coriuals in suites of glory whereunto their soules were wholly espoused did still exasperate and wher the malice of impatient mindes conscious of their own infirmities against their doctrine which could not be embraced but their estimation must be impaired their affections crossed their politique proiects dashed The higher in dignity the Priests and Rulers were the more it vexed them such poore men as the true Prophets for the most part were should take vpon them to direct the people Their obiections against those men of God their scurrilous taunts and bitter scoffes their odious 〈◊〉 forged to make way for bloudy persecutions are most liuely represented by the like practizes of the Romish Clergy continued almost as many yeares against the Albigeans Huâ—sites and generally against al whom they suspect to haue any familiarity with the spirit whose testimony against them is as authentique as euident onely ouerborne through Gods permission in the worlds sight by preiudice of priuatenesse Thus when poore Michatah would not say as the King would haue him the politique State-Prophet Zidkiah sonne of Chenaanah gaue him a blow on the cheeke to beate an answere out to this demand When went the Spirit of the Lord from mee to thee As many proud Prelates would in like case reply vpon his poore brother that should crosse his opinion specially in a matter belonging though but a farre off vnto the State Sirrha I am your better know your place before whom and in what matter you speake Nor did Zidkiah onely but 400. more no otherwise discernable for false Prophets then by such triall as wee contend for as
nor the Prophets did euer so much as once intimate such absolute power should be acknowledged in that great Prophet of whome they wrote wee suppose the imagination of the like in whomsoeuer cannot bee without reall blasphemie Yet suppose Christs infallibility and the Popes were in respect of the Church Militant the same the Popes authoritie would be greater or were their authoritie but equall his priuiledges with God would bee much more magnificent then Christs That which most condemned the Iewes of infidelity in not acknowledging Christ as sent with power full absolute from God his father were his mightie signes and wondâ—rs his admirable skill in Gods word alreadie established but chiefly his sacred life and conuersation as it were exhibiting vnto the world a visible patterne or coÌ„spicuous modell of that incomprehensible goodnesse which is infallible Now if we compare his powerfulnesse in words and workes with the Popes imperfections in both or his diuine vertues with the others monstrous vices to equalize their infallibilities were to imagine God to bee like man and Christ at the best but as his faithfull seruant the Pope his Minion his Darling or some of his age For such is our partialitie to our owne flesh that oftimes though the Wise man aduise to the contrarie a lewde and naughtie sonne in that hee is a sonne hath greater grace and priuiledges then the most faithfull seruant in the fathers house So would the Iesuites make God dote vpon the Pope whose authoritie bee his life neuer so vngracious if they should denie to bee lesse then Christs in respect of vs their practises enioyned ex Cathedra would confute them For much sooner shall any Christian though otherwise of life vnspotted be cut off from the congregation of the faithfull for denying the Popes authoritie or distrusting his decrees then the Iewes that saw Christs miracles for contradicting him in the dayes of his flesh or oppugning his Apostles after his glorification Nor bootes it ought to say they make the Popes authoritie lesse then Christs in respect they deriue it from his rather because they euidently make it greater then Christs was it cannot bee truly thence deriued or if it could this onely proues it to bee lesse then the other whilest onely compared with it not whilest wee consider both in respect of vs for Christs authoritie as the Sonne of Man in respect of vs is equall to his Fathers whence it is deriued For the Father iudgeth no man but hath committed all iudgement vnto the Sonne 2 But wherein doe they make the Popes authoritie greater then Christs First in not exempting it from triall by Christs and his Apostles doctrine neither of which were to be admitted without all examination of their truth for as you heard before Gods word was first vttered in their audience established by euident signes and wonders in their sight and presence of whom beliefe and obedience vnto particulars was exacted And it is a rule most euident and vnquestionable that Gods word once confirmed and sealed by experience was the only rule whereby all other spirits and doctrines were to bee examined that not Propheticall visions were to bee admitted into the Canon of Faith but vpon their apparent consonancie with the word alreadie written The first Prophets were to be tried by Moses the latter by Moses and their Predecessors Christs and his Apostles by Moses and all the Prophets for vnto him did all the Prophets giue testimonie The manifest experiments of his life and doctrine so fully consonant to their predictions did much confirme euen his Disciples beliefe vnto the former Canon of whose truth they neuer conceiued positue doubt 3 Againe there had beene no Prophet no signes no wonders for a long time in Iudah before our Sauiours birth yet hee neuer made that vse either of his miracles or more then Propheticall spirit which the papists make of their imaginary publike spirit he neuer vsed this or like argument to make the people relie vpon him How know yee the Scriptures are Gods word How know yee that God spake with Moses in the Wildernesse or with your Fathers in Mount Sinai Moses your Fathers and the Prophets are dead and their writings cannot speake Your present Teachers the Scribes and Pharises doe no wonders Must you not then belieue him whome daily you may behold doing such mightie workes as Moses said to haue done that Moses as your fathers haue told you was sent from God that Gods word is contayned in his writings otherwise you cannot infallibly beleeue that there was such a man indeed as you conceiue hee was much lesse that he wrote you this Law least of all can you certainely know the true meaning of what hee wrote Hee that is the onely sure foundation of faith knew that faith grounded vpon such doubts was but built vpon the sand vnable to abide the blasts of ordinarie temptations that thus to erect their hopes was but to prepare a rise to a grieuous downefall the ready way to atheisme presumption or despaire For this cause hee doth not so much as once question how they knew the Scriptures to be Gods word but supposing them knowne and fully acknowledged for such he exhorts his hearers to search them seeking to prepare their hearts by signes and wonders to embrace his admirable expositions of them And because the corruption of particular morall doctrines brought into the Church by humane tradition would not suffer the generality of Moses and the Prophets already belieued to fructifie in his hearers hearts and branch out vniformely into liuely working faith he laboured most to weede out Pharisaisme from among the heauenly seed as euery one may see that compares his sermon vpon the Mount with the Pharises glosses vpon Moses If the particular or principall parts of the law and Prophets had beene as purely taught or as clearely discerned as the generall and common principles His Doctrine that came not to destroy but to fulfill the law in words and works had shined as brightly in his hearers hearts at the first proposall as the sunne did to their eyes at the first rising For all the morall duties required by them were but as dispersed rayes or scattered beams of that diuine light and glory which was incorporate in him as splendor in the body of the sunne Nor was there any possibility the Iewes beliefe in him should prosper vnlesse it grew out of their generall assent vnto Moses doctrine thus pruned and purged at the very roote Had yee belieued Moses saith our Sauiour yee would haue belieued me for he wrote of me but if yee belieue not his writings how shall yee belieue my words For which cause they were in conscience bound to examine his doctrine by Moses and the Prophets otherwise they might haue belieued the sauing truth but falsly and vpon decitfull grounds The stronger or more absolute credence they had giuen vnto his words or workes without such examination the more
to erect the euerlasting kingdome foretolde by Daniel vnto whose and other prophesies he referres his enemies in that speech But if I by the spirit or as Saint Luke reades by the singer of God cast out Diuels then is the Kingdome of God come vnto you Yet were not all his miracles of this kind thus considered so effectuall to confirme the faithfull or so pregnant to condemne all vnbelieuers as the former rule of Moses For this cause after the former dispute ended he gaue his aduersaries such a signe as if it did follow would infallibly proue him to bee that great Prophet Moses there speakes of and consequently leaue them lyable to Gods heauy iudgement without excuse for not hearkning vnto him Of which hereafter 6 Here I may once for all conclude that the power of doing miracles was as effectuall to assure such as did them of saluation as sight of them done was to establish spectators in sauing faith But the power of casting Diuels out or doing greatest miracles was no infallible pledge of saluation to such as did them much lesse could the acknowledgement of this diuine power in them breede full assurance of true faith in others but onely serue as a meanes to cause them relie vpon the Law and Prophets as their onely rule and to taste and proue the bread of life proffered to them by our Sauiour which alone could ascertaine them by their names were written in the booke of life But to proceede by the former rule 7 If others by experiments answerable to it were knowne to bee true Prophets Christ likewise by his knowne supereminency in that which approued them was to be acknowledged for the Prince of Prophets Now if wee reuise the historie of the olde Testament how few Prophets shall wee finde endowed with the gift of miracles such as were did exercise their power rather among Idolaters then true professors So when Gods messengers were brought to as open competition with Baals Priests in the King of Israels as Moses had beene with the Enchanters in Pharaohs Court Elias makes his calling as cleare as the light by calling downe fire from heauen which Baals Priests attempting in most furious manner could not effect but Elias professed thus much before as Baals Priests no question had done so as the euent answering to his prediction not to the others did by Moses rule demonstrate him to be them not to be Prophets of the liuing God But when the like controuersie was to be tried betweene Zidkiah and his foure hundred complices on the one part and Michaiah on the other before king Ahab in whom Elias late miracles and later threates had wrought such a distast of Baal and such a liking of the truth in generall as hee would not consult either any professed seruant of the one or open oppugner of the other for his future successe Michaiah as was obserued before appeales to this law of Moses as most competent Iudge betweene such as iointly did embrace it If thou returne in peace the Lord hath not spoken by me as if he had said what Moses there doth hee hath not put his word in my mouth And hauing brought his controuersie to this triall he desires the people to contestate the issue thus ioyned and hee said hearken all yee people From this and many like cases ruled by the former expresse and pregnant law of Moses Ieremy pleades his warrant being born downe by the contradictions of Hananiah a professed Prophet of the Lord as hee was but of greater fauour in the Court because hee prophesied peace vnto the present state and good successe to the Proiects then on foot Euen the Propeth Ieremiah said So be it the Lord so doe the Lord confirme thy words which thou hast prophesied to restore the vessels of the Lords house and all that is carried Captiue from Babel into this place But heare thou now this word that I will speake in thine eares and in the eares of all the people The Prophets that haue beene before mee and before thee in times past prophesied against many Countries and against great kingdomes of warre and of plagues and of pestilence And the Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet bee knowne that the Lord hath truly sent him Ezechiel likewise referres himselfe to the same triall amongst such as were professed hearers of the word in generall which they would not obey in particular And loe thou art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they heare thy words and doe them not And when this commeth to passe for loe it will come then shall they know that a Prophet hath beene among them 8 From these debatements we may gather in what cases the former rule held for certaine First negatiuely it was vniuersally true for hee that prophesied any thing which came not to passe did sufficiently proue himselfe to bee no true Prophet but a counterfeit So did not euery prediction of what afterwardes came to passe necessarily argue it to haue beene from God Yet as the force and vertue of many things not such of themselues became euident from vicinity or irriation of their contraries so though God permitted some to foretell strange euents for triall of his peoples faith yet this power hee restrained when the controuersie came to a former triall then hee caused the true Prophets words to stand whiles the predictions of the false and the Princes bloud which relied vpon them fell to the ground like Dagon before the Arke So as the fulfilling of what the one and frustrating of what the other had said did sufficiently manifest the one had spoken of himselfe presumptuously the other what the Lord had put into his mouth Hence is the determination easie what meanes this people had to discern amongst true Prophets which was that Great one in all things like to Moses First if euents foretold did sufficiently testifie of his diuine spirit his owne witnesse of himselfe would bee authentike because a true Prophet could hardly lie or make himselfe greater then he was This is an argument which directly confutes such as acknowledge Christ to haue been a Prophet sincere in doctrine mighty in deedes and yet denie him to be the Prince of that profession the great mediator of the new Couenant both which hee often auouched Besides the quantity of that spirit whose sincere quality manifested him to bee a Prophet would notifie his excessiue Greatnesse in that ranke and order or more directly to the question 9 The great Prophet there spoken of was to be knowne by his similitude with Moses who was as the symbole or proportional meane betweene him and lesser Prophets Others in these few gifts wherein they resembled their father came farre short of him Christ in all farre exceeded him Others were all of Iacobs line raised vp by
to performe what hee had constantly spoken But what was the chiefe matter of their iust reproofe That they had not beleeued his wordes nor giuen due credence to his workes Dull no doubt they had beene in not esteeming better of both vnwise in not learning more of him that taught as neuer man taught but as in them hee teacheth vs most dull and most vnwise euen fooles and slowe of heart in not beleeuing all that the Prophets had spoken Ought not Christ to haue suffered these things as if hee had said Is it possible your ignorance in them should be so grosse as not to knowe that Christ was thus to suffer and so to enter into his glory 2. You will say perchance they did not well in giuing so little attention and credite to the Prophets whose light should haue led them vnto Christ but now that they haue light on him in person without their helpe onely by his seeking them shall not hee who was the end and scope of all propheticall writings teach them all He will but not by relying onely vpon his infallible authoritie This aedifice of faith must bee framed vpon the foundation laide by the Prophets For this reason happily our Sauiour would not bewray himselfe to be their infallible teacher vntill he had made them by euidence of Scripture by true sence and feeling of his spirit beleeue and knowe the truth which he taught to be infallible Hee had opened their hearts by opening the Scriptures vnto them before their eyes were open to discerne his person for he began at Moses and at all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Stedfast beliefe then of any mans authoritie must spring out of the solide experience of his skill and trueth of his doctrine These two disciples might now resolue their hearts that this was he who Iohn said should baptize with the holy Ghost and with fire when by the working of his spirit their hearts did burne within them whiles hee talked with them and opened the Scriptures vnto them Though before they had receiued Iohn Baptists witnesse of the trueth as a tie or fest to stay their fleeting faith yet now they would not receiue the record of man there is another that beareth witnesse of him the spirit of trueth which hath imprinted his doctrine in their hearts 3. Would the Pope who challengeth Christs place on earth amongst his liuing members and requires we should beleeue his wordes as well as these Disciples did Christs but expound those Scriptures vnto vs which Christ did to them with like euidence and efficacie could hee make our hearts thus burne within by opening the secret mysteries of our saluation wee would take him for Christs Vicar and beleeue indeede hee were infallibly assisted by the holy spirit But seeing hee and his followers inuert our Sauiours methode by calling the certaintie of both Testaments in question telling vs we cannot knowe them to be Gods word vnlesse it shall please this Romane God to giue his word for them or confirme their trueth seeing this his pretended confirmation is not by manifesting the mysteries of our saluation so distinctly and clearely as Christ did vnto these Disciples nor by affoording vs the true sence and feeling of the spirit in such ardent manner as they enioyed it and yet accurseth vs if we beleeue not his words as well as they did their Redeemers wee may hence take a perfect measure of that mouth of blasphemies spoken of by Saint Iohn according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section Nor can the reader imagine either any other forepassed like vnto it or yet to come likely to proue more abominable if it shall but please him to suruay the length and breadth of it but especially the profunditie 4. The length of it I make that assertion The Pope must bee as well beleeued as either Christ was whilest hee liued on earth or his Apostles after his glorification The breadth His absolute authoritie must be for extent as large and ample as Christs should be were he on earth againe or that commission he gaue to his Disciples Goe Preach the Gospell to euery creature his directions must goe foorth throughout all the earth and his wordes vnto the endes of the world The depth is much greater then the space betweene heauen and hell For if you would drawe a line from the Zenith to the Nadir through the Center it would scarce be a gag long enough for this monstrous mouth so wide as hell cannot conceiue a greater The depth I gather partly from the excesse of Christs worth either arising from his personall vnion with the Godhead his sanctitie of life and conuersation or from his hyperpropheticall spirit and aboundant miracles For looke how much he exceedes any but meere man in al these by so much doth the Pope though supposed as not obnoxious to any crime make his authoritie and fauour with God greater then Christs which is the semidiameter of this mouth of blasphemies The other part equall herevnto in quantitie but for the qualitie more tainted with the dregges of Hell ariseth from that opposition the Popes spirit hath vnto Christ or from the luxury and beastly manners of the Papacie erected by Satan as it were of purpose to pollute the world with monstrous sinnes and to derogate as much from mankinde as true Christianitie doth aduance it finally to make the Christian world as much more wicked as Christs Disciples Apostles and faithfull followers are better then the heathen Nor doth the Pope exact beliefe onely without miracles or manifestation of a propheticall spirit but contrary to all notions of good and euill common to Christians and Heathens and as it were in despite of the prophecies that haue deciphered him for Antichrist What heathen Philosopher could with patience haue endured to heare that a dissolute luxurious tyrāt could not though in matters of this life giue wrong sentence out of the seate of Iustice The Iesuites teach it as an Article of faith that the Pope albeit a dissolute and vngracious tyrant Mankinds reproach the disgrace of Christianity cannot possibly giue an erroneous sentence ex cathedra no not in mysteries of religion But as if it were a small thing thus impudently to contradict nature and grieue the soules of ingenuous men vnlesse they also grieue their God seeking as it were to crosse his spirit by holding opiniōs not onely contradictory but most cōtrary to his sacred rules they importune the Christian world with tumultuous clamours to take that which the spirit hath giuen as the demonstratiue character of great Antichrist the olde serpents chiefe confederate for the infallible cognisance of Christs Vicar the very signet of his beloued Spouse Nor will they I know though friendly admonished cease henceforth to vrge their outworn arguments drawne from antiquity vniuersality from that reuerence
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
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
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
the sanctuary But iust in this manner doth the Mimicall Iesuite reply to the former truth I demaund saith he whether the Doctour would approue this consequence Paul preaching to the Athenians confirmed his Doctrine with the testimonie of the Poet Aratus and the Athenians had done well if they had sought whether Aratus had said so or no therefore all Doctrines must be iudged by Poets But what if the Beraeans practise considered alone or as Iesuites doe Scriptures onely Mathematically doe not necessarily inferre thus much The Learned Doctors charitable minde would not suffer him to suspect any publique professor of Diuinitie as Sacroboscus was could bee so ignorant in Scriptures as not to consider besides the different esteeme of Prophets and Poets amongst the Iewes what Saint Paul had else where expressely said I obtained helpe of God and continue vnto this day witnessing both vnto small and great saying none other things then those which the Prophets and Moses did say should come Vnlesse he could haue proued Christs resurrection other articles of Christian faith out of Moses and the Prophets the Iewes exceptions against him had beene iust For they were bound to resist al Doctrines dissonant to their ancient ordinances especially the abolishment of Rites and Ceremonies which Paul laboured most as knowing the Lawgiuer meant they should continue no longer then to the alteration of the Priesthood but in whose maintenance his adversaries should haue spent their bloud whiles ignorant they were without default of the Truth Paul taught as not sufficiently prooued from the same authority by which their lawes were established Nor was any Apostle either for his miracles or other pledges of the Spirit that hee could communicate vnto others to bee so absolutely beleeued in all things during his life time as Moses and the Prophets writings For seeing the gift of miracles was bestowed on hypocrites or such as might fall from any gifts or grace of the spirit they had though the spectators might beleeue the particular conclusions to whose confirmation the miracles were fitted yet was it not safe without examination absolutely to rely vpon him in all thinges that had spoken a diuine truth once or twice In that he might be an hypocrite or a dissembler for ought others without euidence of his vpright conuersation and perpetuall consonance to his former Doctrine could know he might abuse his purchased reputation to abet some dangerous errour Nor doe our aduersaries though too too credulous in this kinde thinke themselues bound to beleeue reuelations made to another much lesse to thinke that he which is once partaker of the Spirit should for euer bee infallible Vpon these supporters the forementioned Doctours reason which the Iesuite abuseth to establish the Churches authoritie stands firme and sound I absolutely belieue all to be true that God saith because hee saith it nor doe I seeke any other reason but I dare not ascribe so much vnto man least I make him equall to God for God alone and hee in whom the Godhead dwelleth bodily is immutably iust and holy Many others haue continued holy and righteous according to their measure vntill the end but who could be certaine of this besides themselues no not they themselues alwayes And albeit a man that neuer was in the state of grace may oft times deliuer that Doctrine which is infallible yet were it to say no worse a grieuous tempting of God to rely vpon his Doctrine as absolutely infallible vnlesse we know him besides his skill or learning to be alwayes in such a state Though both his life and death bee most religious his Doctrine must approue it selfe to the present age and Gods prouidence must cōmend it to posterity Nor did our Sauiour though in life immutably holy for doctrine most infallible assume so much vnto himselfe before his ascension as the Iesuits giue to the Pope For he submitted his doctrine to Moses the Prophets writings And seeing the Iesuits make lesse acount of Him then the Iewes did of Moses it is no maruell if they be more violently miscaried with enuious or contemptuous hatred of the Diuine truth it selfe then the Iewes were against our Sauiour or his doctrine These euen whē they could not answere his reasons drawn from scriptures receiued though most offēsiue to their distemperate humor were ashamed to cal Moses the prophets authority in questiō or to demand him how do ye know God spake by thē Must not the Churches infallibility herein assure you and if it teach you to discerne Gods word from mans must it not likewise teach you to distinguish the diuine sense of it from humā This is a straine of Atheisme which could neuer finde harbor in any professing the knowledge of the true God before the brood of Antichrist grew so flush as to seeke the recouery of that battaile against Gods Saints on Earth which Lucifer their Father and his followers lost against Michael and his holy Angels in Heauen CHAP. XV. A briefe taste of our aduersaries blasphemous and Atheisticall assertions in this argument from some instances of two of their greatest Doctours Bellarmine and Valentian That if faith cannot be perfect without the solemne testification of that Church the raritie of such testifications will cause infidelitie 1 FOR a further competent testimonie of blasphemies in this kinde wherewith wee charge the Church of Rome let the Reader iudge by these two instances following whether the Christian world haue not sucked the deadliest poyson that could euaporate from the infernall lake through Bellarmines and Valentians pennes Valentian as if he meant to outflout the Apostle for prohibiting all besides the great pastor Christ Iesus for being Lords ouer mens faith will haue an infallible authoritie which may sit as Iudge and mistresse of all controuersies of faith and this to be not the authoritie of one or two men deceased not peculiar to such as in times past haue vttered the diuine truth either by mouth or pen and commended it vnto posteritie but an authoritie continuing in force and strength amongst the faithfull throughout all ages able perspicuously and openly to giue sentence in all controuersies of faith Yet as these Embassadors of God deceased cannot bee Iudges shall they therefore haue no saye at all in deciding controuersies of faith You may not thinke a Iesuite would take Iesus name in vaine he will neuer for shame exclude his Master for hauing at least a finger in the gouernment of the Church Why what is his office or what is the vse of his authoritie registred by his Apostles and Euangelists Not so little as you would weene For his speeches amōgst others that in their life time haue infallibly taught diuine truthes by mouth or pen may be consulted as a witnesse or written law in cases of faith but after a certaine sort and manner eyther to speake the truth or somewhat thereto not impertinent as shal bee declared in due place The place he
they could be made For so it had beene a labour altogether lost yea a matter no lesse prophane then rebaptization to haue confirmed them by suffrages of Bishops after their Cathedrall confirmation by the Pope Euen of his Holinesse himselfe whose verdict as in this case must finally be supposed addes diuine credence vnto testifications in their owne nature fallible and merely humane the question proposed in the former Section remaines still insoluble For without the relation of some Historian or Register or especiall reuelation from aboue no Pope can diuine how many Councels haue beene held much lesse what was finally determined in euery ancient Canon confirmed by the Bishops assembled at Trent Speciall reuelations such as the Prophets had they acknowledge none And yet distinctly to tell what hath been done in times past or places a farre off without relying on others relations is an extraordinarie effect of speciall reuelation a worke of higher nature and greater difficultie then Propheticall prediction of things to come Are then the relations of Historians or Registers of Ancient Councels diuine and authentique Not without the Popes ratification with it they are Yes or else a great part of Roman faith by Bellarmines reason can bee but humane 5 Hence may we safely annex a corollary as necessary as suretable to the maine conclusion proposed for the principal subiect of this section As the Popes authority is by Iesuitical Doctrine made much greater then our Sauiours so may the assistance or countenance of his omnipotent spirit make the reports of any tēporizing Historian or mercenary Register as diuine authentique and certaine as any Propheticall or Apostolicall testimonies of the Messiah Yea if it should please him to authorize Baronius Annals or relations of former Councels their credit should be no lesse than the Euangelists Yea hence it followes as the discreet Reader without further repetition of what hath here beene said or new suggestion of the reasons whereon the inference is grounded will I hope of his owne accord hereafter collect That determinations proceeding vpon any knaues or loose companions testimonies though more loosely examined so examined at all or taken for examined by the Pope shall by his approbation be of force as all-sufficient eyther for producing Diuine beliefe of mens spirituall worth wee neuer heard of or for warranting daily performance of Religious worship to their memorie as any declaration he can make vpon our Sauiours promises vnto his Apostles For we may no more doubt of any Religion he shall authorize or any mans saluation canonized by him whosoeuer be the Relatours of their life and death then of Saint Peters though our Sauiour promised hee should bee saued The reason is plaine The Pope is sole Iudge of all diuine Oracles our Sauiour as you haue heard out of Valentian is but a witnesse and so may others be whomsoeuer he shall admit SECT IIII. Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation vtterly ouerthrowing the whole foundation of Christian Religion preposterously inuerting both Law and Gospell to Gods dishonour and aduancement of Sathans Kingdome THat the authoritie chalenged by the Romish Church is altogether preiudiciall to Gods word greater then eyther the visible Church of Israel from Moses till Christ or Christ himselfe or his Apostles eyther before or after his resurrection did eyther practise or lay claime to is euident from the former treatise It remaines we demonstrate how the acknowledgement of this most absolute most infallible authority doth quite alienate our faith and allegeance from God and the Trinitie vnto the Pope and his triple Crowne The Proposition then wee are to proue is this Whosoeuer stedfastly beleeues the absolute authoritie of the Romish Church as now it is taught doth truly and properly beleeue no article of Christian faith no God no Trinitie no Christ no redemption no resurrection no heauenly ioyes no hell CHAP. I. The Iesuites vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith of differences and agreements about the finall Resolution of faith eyther amongst the Aduersaries themselues or betwixt vs and them 1 THE conclusion proposed followes out of their principles before mentioned and afterwards to bee reiterated that they may be more throughly sounded But ere wee come to raze the very foundation of their painted walles a few weake fortes must be ouerthrowne which some haue erected in hope thereby to saue their Church from battery Valentian as you heard before seeing his Mother wouldly more open to our assaults if they should admit this manner of speech I beleeue this or that proposition or article of faith because the holy Church doth so instruct me would mitigate the harshnesse of it thus If you aske me why I beleiue a Trinitie or God to be one in three persons I would answere because God hath reuealed this mysterie The diuine reuelation then is the cause of your beleefe in this particular But how doe you know how can you beleeue that God hath reuealed this by an other diuine reuelation No. For so we should runne from reuelation to reuelation without end If by reuelation you doe not beleeue it by what meanes else By the infallible proposall of the Church as a condition without which I could not beleeue it Marke the mysticalnesse of this speech Ob propositionē Ecclesiae infallibilem For the Churches infallible proposall Is not this as much as if he had said because the Church which is infallible proposeth it to me Why then doth he make it but a cōdition necessary or requisite to this assent Belike he ment not so but would haue vs to see the cōditiō not the true principal cause of his beleefe The Churches authority by his doctrine may in diuers respects be truly said both a cause and condition Or to speake more distinctly the Churches proposal is a condition without which no man can ordinarily beleeue propositions of faith the infallibility of her proposall is the true and only cause of euery Romane Catholikes beleefe in all points This denial of the churches authority to be according to their principles the true cause of beleef Is the sconse that must first be ouerthrown but after a frendly parly of the differēce betwixt vs. 2 Valentian if we wel obserue his processe in the forecited place proues only that which none in reformed churches did euer deny albeit hee profer more in his premises which whilest hee seekes to performe he hath only proued himselfe a ridiculous Atheist as partly is shewed in the former treatises shal more fully appeare in the end of this To ease his fellowes hereafter of such vnnecessary or impertinent paines as oft times they take I dare auouch in the behalfe of all my brethren in reformed Churches no Iesuite shal be more forward to demand then wee to grant That God in these latter dayes doth not teach men the Gospel in such sort as he did S.
both meanes of accomplishing Natures or rather the God of Naturs purpose in whose will or pleasure the finall cause of any naturall effect alwayes consists And seeing nothing in Nature can preoccupate his will no cause can be precedent to the finall This consideration of natural effects tending as certainly to their proposed end as the arrowe flyes to the marke caused the irreligious Philosopher to acknowledge the direction of an intelligent supernaturall agent in their working the accomplishment of whose will and pleasure as I said must bee the finall cause of their motions as his will or pleasure which bestowes the charges not the Architect vnlesse he be the owner also is the finall cause why the house is built Finally euery end supposeth the last intention of an intelligent agent whereof to giue a reason by the efficient which onely produceth works or meanes thereto proportioned would be as impertinent as if to one demaunding why the bell rings out it should bee answered because a strong fellow puls the rope 7 Now that which in our aduersaries Doctrine answeres vnto the cause indemonstrable whereinto finall resolution of Natures workes or intentions of intelligent agents must be resolued is the churches authoritie Nor can that if wee speake properly be resolued into any branch of the first truth for this reason besids others alleadged before that all resolutions whether of our perswasiōs or intentions or of their obiects works of Art or Nature suppose a stability or certainty in the first links of the chaine which wee vnfolde the latter alwayes depending on the former not the former on the latter As in resolutions of the latter kinde lately mentioned imitating the order of composition actuall continuation of life depends on breathing not breathing on it breathing on the lunges not the lunges mutually on breathing so in resolutions of the other kind which invertes the order of composition the vse or necessitie of lunges dependes vpon the vse or necessitie of breathing the necessity or vse of breathing vpon the necessity or vse of life or vpon his will or pleasure that created one of these for another Thus againe the sensitiue facultie depends vpon the vital that vpon mixtion mixtion vpon the Elements not any of these mutually vpon the sensitiue faculty if wee respect the order of supportance or Natures progresse in their production Whence hee that questions whether some kinds of plants haue sense or some stones or mettals life supposeth as vnquestionable that the former haue life that the second are mixt bodies But if we respect the intent or purpose of him that sets nature a working all the former faculties dpend on the sensitiue the sensitiue not on any of them For God would not haue his creatures indued with sense that they might liue or liue that they might haue mixt bodies but rather to haue such bodies that they might liue to liue that they might enioy the benefit of sense or the more noble faculties 8 Can the Iesuite thus assigne any determinate branch of the first truth as stable and vnquestionable before it be ratified by the Churches authoritie Euident it is by his positions that he cannot and as euident that beliefe of the churches authority cannot depend vpon any determinate branch of the first truth much lesse can it distinctly be thereinto resolued But contrariwise presse him with what Diuine precept soeuer written or vnwritten though in all mens iudgements the churches authoritie set aside most contradictory to their approoued practises for example That the second Commaundement forbids worshipping Images or adoration of the consecrate host he straight inuerts your reason thus Rather the second commandement forbids neyther because the holy Church which I beleeue to bee infallible approueth both Lastly hee is fully resolued to beleeue nothing for true which the Church disproues nothing for false or erroneous which it allowes Or if he would answere directly to this demaund To what end did God cause the Scriptures to be written He could not consonant to his tenents say That wee might infallibly rely vpon them but rather vpon the Churches authoritie which it establisheth For Gods word whether written or vnwritten is by their Doctrine but as the testimonie of some men deceased indefinitely presumed for infallible but whose materiall extent the Church must first determine and after wards iudge without all appeale of their true meaning Thus are all parts of Diuine truthes supposed to be reuealed more essentially subordinate to the Churches authoritie then ordinary witnesses are to royall or supreme iudgment For they are supposed able to deliuer what they know in termes intelligible to other mens capacities without the Prince or Iudges ratification of their sayings or expositions of their meanings and iudgment is not ordained for producing witnesses but production of witnesses for establishing iudgement Thus by our aduersaries Doctrine Gods word must serue to establish the Churches authority not the Churches authority to confirme the immediate soueraigntie of it ouer our soules 9 Much more probably might the Iew or Turke resolue his faith vnto the first truth then the moderne Iesuited Papist can For though their deductions from it be much what alike all aequally sottish yet these admit a stabilitie or certainty of what the first Truth hath said no way dependant vpon their authority that first proposed or commended it vnto them The Turkes would storme to heare any Mufti professe he were as well to be beleeued as was Mahomet in his life time that without his proposall they could not know eyther the olde testament or the Alcoran to bee from God So would the Iewes if one of their Rabbines should make the like comparison betwxit himselfe and Moses as the Iesuite doth betwixt Christ and the Pope who besides that hee must bee as well beleeued as his Master leaues the authority of both testaments vncertaine to vs vnlesse confirmed by his infallibility But to speake properly the pretended deriuation of all three heresies from the first truth hath a liuely resemblance of false petigrees none at all of true doctrine and resolutions Of all the three the Romish is most ridiculous as may appeare by their seuerall representations As imagine there should be three Competitors for the Romane Empire all pleading it were to descend by inheritance not by election all pretending lineall succession from Charles the Great The first like to the Iew alleageth an authentique petigree making him the eldest The second resembling the Turke replyes that the other indeede was of the eldest line but long since disinherited often conquered and enforced to resigne whence the inheritance descended to him as the next in succession The third like the Romanist pleades it was bequeathed him by the Emperours last wil and testament from whose death his Ancestors haue beene intitled to it and produceth a petigree to this purpose without any other confirmation then his owne authority adding withal that vnlesse his competitors and others will beleeue his
recordes and declarations written or vnwritten to be most authentique they cannot be certaine whether euer there had beene such an Emperour as they plead succession from or at least how farre his Dominions extended or where they lay This manner of plea in secular controuersies would be a meane to defeate him that made it For albeit the Christian World did acknowledge there had beene such an Emperour and that many parts of Europe of right belonged vnto his lawfull heire Yet if it were otherwise vnknowne what parts these were or who this heire should bee no Iudge would be so mad as finally to determine of eyther vpon such motiues Or if the Plaintiffe could by such courses as the World knowes oft preuaile in iudgement or other gracious respects effect his purpose hee were worse then madde that could thinke the finall resolution of his right were into the Emperours last will and testament which by his owne confession no man knowes besides himselfe and not rather into his owne presumed fidelitie or the Iudges apparant partialitie So in this controuersie whatsoeuer the Pope may pretend from Christ all in the end comes to his owne authority which wee may safely beleeue herein to bee most infallible that it will neuer prooue partiall against it selfe or define ought to his Holinesse disaduantage 10 Here againe it shall not be amisse to admonish yonger Students of another gull which the Iesuite would put vpon vs to make their Churches doctrine seeme lesse abominable in this point lest you should thinke they did aequalize the authority of the Church with diuine reuelations Valentian would perswade you it were no part of the formall obiect of faith It is true indeed that the Churches authority by their doctrine is not comprehended in the obiect of belieefe whilest it onely proposeth other Articles to bee beleeued No more is the Sunne comprehended vnder the obiects of our actuall sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first and principall visible that is vnlesse it might bee seene more clearely then those things which wee see by it so wee would direct our sight vnto it so would it bee impossible the Churches infallible proposal could make a Romane Catholikes beliefe of Scriptures or their orthodoxal sense the stronger vnlesse it were the first and principall credible or primary obiect of his beliefe or that which must bee most clearely most certainely and most sted fastly belieued so as all other Articles besides must be belieued by the beliefe or credibility of it This is most euident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposall confirmes a Roman Catholiques beliefe To giue this doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholike beleefe but a Catholike Axiome of Antichristian vnbeliefe which from the necessary consequences of their assertions more strictly to be examined will easily appeare CHAP. IIII. What maner of causall dependance Romish beleefe hath on the Church that the Romanist truly and properly beleeues the Church onely not God or his word 1 THe 2. main assertions of our aduersaries whence our intended conclusion must be proued are these often mentioned heretofore First that wee cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposall Secondly that without the same wee cannot bee infallibly perswaded of the true sense or meaning of these scriptures which that Church and we both belieue to be Gods word How wee should know the Scriptures to be Gods word is a probleme in Diuinity which in their iudgement cannot be assoiled without admission of Traditions or diuine vnwritten verities of whose extent and meaning the Church must be infallible Iudge It is necessary to saluation saith Bellarmine that wee know there bee some bookes diuine which questionlesse cannot by any meanes be knowne by Scriptures For albeit the Scriptures say that the Books of the Prophets or Apostles are diuine yet this I shall not certainely belieue vnlesse I first belieue that Scripture which saith thus is diuine For so wee may read euery where in Mahomets Alcoran that the Alcoran it selfe was sent from heauen but wee belieue it not Therefore this necessary point that some Scripture is diuine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely vpon Gods word vnlesse wee haue God word vnwritten we can haue no faith His meaning is wee cannot know the Scriptures to be diuine but by Traditions and what Traditions are diuine what not wee cannot know but by the present visible Church as was expresly taught by the same Author before And the finall resolution of our belieuing what God hath said or not said must bee the Churches authority To this collection Sacroboseus thus farre accords Some Catholiques reiected diuers Canonicall Books without any danger and if they had wanted the Churches proposall for others as well as them they might without sinne haue doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not belieue the Gospell vnlesse the Churches authority did thereto moue me He addes that we of reformed Churches making the visible Churches authority in defining points of faith vnsufficient might disclaime all without any greater sinne or danger to our soules then wee incurre by disobeying some parts of Scripture to wit the Apocryphall books canonized by the Romish church The Reader I hope obserues by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods prouidence Sacroboscus that to blind beliefe which belongs vnto the holy Spirit working faith vnto the former points by the ordinary obseruation of Gods prouidence and experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels decree concerning the second assertion Bellarmine thus collects It is necessary not onely to bee able to read Scriptures but to vnderstand them but the Scripture is often so ambiguous and intricate that it cannot bee vnderstood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the diuine persons the Holy Ghost proceeding from the Father and the Sonne as from one ioint originall Originall sinne Christes descension into Hell nd many like may indeed be deduced out of scriptures but not so plainely as to end controuersies with contentious spirits if we should produce onely testimonies of Scriptures And wee are to note there bee two things in Scripture the Characters or the written words and the sense included in them The Character is as the sheath but the sense is the very sword of the spirite Of the first of these two all are partakers for whosoeuer knowes the Character may reade the Scripture but of the sense all men are not capable nor can wee in
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
it reall Atheists or Infidels and Christians onely in conceit or vpon condition If the Church whose authority they so highly esteeme be as infallible as is pretended Heretofore I haue much grieued at the Trent Councels impiety but now I wonder at these graue Fathers folly that would trouble themselues with prescribing so many Canons or ouerseeing so large a Catechisme when as the beginning of Protogoras booke one or two words altered might haue comprehended the entire confession of such mens faith as rely vpon their fatherhoods The Atheist thus beganne his booke De dijs non habeo quod dicam vtrum sint necne Concerning the Gods or their being I can say nothing A priuate Romane Catholike might render an entire account of his faith in termes as briefe De Christo Christiana fide non haebeo quod dicam vtrum sint necne Whether there bee a Christ or Christian Religion bee but a politike fable I haue nothing to say peremptorily yea or no the Church or Councell can determine whom in this and all other points wherein God is a party I will absolutely belieue whilest I liue if at my death I finde they teach amisse let the diuell and they if there be a diuell decide the controuersie Yet this conceit or conditionall beliefe of Christ and christianity conceiued from the former serues as a ground colour for disposing mens soules to take the sable dye of Hell wherewith the second maine streame of Romish impiety will deepely infect all such as drinke of it For once belieuing Gods word from the Churches testimony this absolute submission of their consciences to embrace that sense it shall suggest sublimates them from refined Heathenisme of Gentilisme to diabolisme or symbolizing with infernall spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written lawes to his dishonour For iust proofe of which imputation wee are to preuent what as wee late intimated might in fauour of their opinion bee replyed to our former instance of light and colours 9 Some perhaps well affected would be resolued why as hee that sees colours by the sunne sees not onely the sunne but colours with it so hee that belieues the Scriptures by relying vpon the Church should not belieue the Church onely but the Scriptures too commended by it The doubt could hardly bee resolued if according to our aduersaries tenent the Churches declarations did confirme our faith by illustrating the Canon of Scriptures or making particular truthes contained in it inherently more perspicuous as if they were in themselues but potentially credible and made actually such by the Churches testimony which is the first and principall credible in such sort as colours become actually visible by illumination of the principall and prime visible But herein the grounds of Romish doctrine and the instance brought by Sacroboscus to illustrate it are quite contrary For the light of the Sunne though most necessary vnto sight is yet necessary onely in respect of the obiect or for making colours actually visible which made such or sufficiently illuminated are instantly perceiued without further intermediation of any other light then the internall light of the Organe in discerning colours alwaies rather hindred then helped by circumfusion of light externall For this reason it is that men in a pitte or caue may at noone day see the starres which are inuisible to such as are in the open aire not that they are more illuminated to the one then the other but because plentie of light doth hinder the organ or eye-sight of the one Generally all obiects eyther actually visible in themselues or sufficiently illuminated are better perceiued in darkenesse then in the light But so our aduersaries will not grant that after the church hath sufficiently proposed the whole Canon to be Gods word the distinct meaning of euery part is more cleare and facile to all priuate spirits by how much they lesse participate of the visible Churches further illustration For quite contrary to the former instance the Churches testimony or declaration is onely necessary or auaileable to right beliefe in respect not of the obiect to be beleeued Scriptures but of the party beleeuing For as hath beene obserued no man in their iudgement can belieue Gods word or the right meaning of it but by beleeuing the Church and all beliefe is inherent in the belieuer Yea this vndoubted beliefe of the Churches authority is that which in Bellarmine and Sacroboscus iudgement makes a Roman Catholicks beleefe of Scriptures or diuine truthes taught by them much better then a Protestants If otherwise the churches declaration or testimony could without the beliefe of it infallibility which is inherent in the subiect belieuing make Scriptures credible as the light doth colours visible in themselues a Protestant that knew their churches meaning might as truely belieue them as a Romane Catholike albeit hee did not absolutely belieue the church but onely vse her helpe for their Orthodoxall interpretation as hee doth ordinary expositors or as many doe the benefite of the Sunne for seeing colours which neuer thinke whether colours may bee seene without it or no. For though it bee certaine that they cannot yet this opinion is meerely accidentall to their sight and if a man should be so wilfull as to maintaine the contrary it would argue onely blindnesse of mind none of his bodily sight Nor should distrust of the Romish churches authority ought diminish our beliefe of any diuine truth were her declarations requisite in respect of the obiect to bee beleeued not in respect of the subiect beleeuing 10 Hence ariseth that difference which plainely resolues the former doubt For seeing the Sunne makes colours actually visible by adding vertue or lustre to them wee may rightly say wee see colours as truely as the light by which wee see them For though without the benefite of it they cannot be seene yet are they not seene by seeing it or by relying vpon it testimony of them Againe because the vse of light is onelie necessary in respect of the obiect or for presenting colours to the eye after once they bee sufficiently illuminated or presented euery creature endued with sight can immediately discern each from other without any further helpe or benefite of externall light than the generall whereby they become all alike actually visible at the fame instant The Sunnes light then is the true cause why colours are seene out no cause of our distinguishing one from another beeing seene or made actually visible by it For of all sensible obiects sufficiently proposed the sensitiue faculty though seated in a priuate person is the sole immediate supreme Iudge and relies not vpon any others more publike verdite of them On the contrary because the Romanists supposed firme beliefe of Scriptures or their true meaning ariseth onely from his vndoubted beliefe of the churches veracity which is in the belieuer as in it subiect not from any increase of inherent credibility or perspicuity
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
Popes authority the Iesuites see wel to be obnoxious to this exception When the Pope doth canonize a Saint hee binds all men to take him for a Saint Can hee not herein erre As for canonizing of Saints saith Valentian I absolutely deny as the Catholique Doctors vpon good reasons generally doe that the Pope can erre in such a businesse The certainety of this his beliefe hee would ground vpon those promises by which wee are assured it shall neuer come to passe that the vniuersall Church can bee deceiued in points of Religion But the whole church should erre very grosely in such matters should it repute and worshippe him for a Saint which is none Here it would bee obserued how Sathan instigates these men vnto such tenents as may occasion God and his Gospell to be blasphemed First they would make it an Article of faith that all must belieue as the Pope teacheth Whence it followes that eyther hee cannot teach amisse or else faith may perish from off the earth Which if it could God were not true in his promises The surest pledge the Christian world can haue of his fidelity in them must be the Popes infallibility so as from the first vnto the last hee must be held as true in his dealings as God in his sayings If hee faile in canonizing a Saint whom he cannot possibly know to be such vnlesse hee knew his heart which belongs wholly vnto his maker God must be a lyar and there is no truth in him The finall issue intended by Sathan in these resolutions is this When men haue beene a long time ledde on with faire hopes of gaining heauen by following the Popes direction and yet in the end see as who not blinde sees not his grosse errors and detestable villanies they may bee hence tempted to blaspheme God as if hee had beene his copartner in this consenage From this root I take it hath Atheisme sprung so fast in Italy For whilest faith is in the blade and their hopes flourishing they imagine God and the Pope to be such friends as their blinde guides make them But afterwards comming to detestation of this man of sinne his treachery holding his spirituall power as ridiculous they thinke eyther as despitefully or contemptuously of the Deity or say with the foole in their hearts there is no God 3 Thus Antichrists followers still runne a course quite contrary to Christian Religion For if it bee true as it is most true that faith cannot vtterly perish from off the earth what damnable abuse of Gods mercy and fauour toward mankind is this in seeking as the Iesuites doe to make all absolutely rely vpon one in matters of faith For so if hee faile all others must of necessity faile with him That is the whole world must be as kind supernaturall fooles to him as that naturall idiot was to his Master who being demanded whether hee would goe to heauen with him or no replyed hee would goe to Hell with so good a Master seeing any man would be willing to goe to heauen with an ordinary friend yea with his enemy Though we should vse no other argument but that Auoide yee sonnes of Sathan for it is written yee shall not tempt the Lord your God It should mee thinkes bee enough to put all the Iesuites in the world vnto silence in this point did they not as farre exceede their father in impudency as they come short of him in wit For this manner of tempting God is more shamelesse then the Diuels suggestion vnto our Sauiour when hee was instantly silenced with this reproofe A presumption it is more damnable to expect the protection or guidance of Gods spirit in such desperate resolutions as Valentian here brings then it were for a man to throw himselfe headlong from an high Tower vpon hope of Angelicall supportance For seeing as I saide God hath promised that true faith shall not perish from off the earth for all men to aduenture their faith vpon one mans infallibility who may haue lesse sauing faith in him then Turke or Infidell is but a prouoking or daring of God to recall his promise Or what more damnable doctrine can bee imagined then that all men should worshippe him for a Saint whom the wickeddest man on earth doth commend vnto him for such 4 But to proceede As the doctrine is most impious so are the grounds of it most improbable For how can the Pope or Papists infallibly know this or that man to bee a Saint Seeing there is no particular reuelation made of it eyther to the Pope or others I answere saith Valentian that the generall reuelation whereby it is euident that whatsoeuer the Pope shall decree as pertaining to the whole Church is most true may suffice in this case Moreouer saith he vnto the canonizing of Saints appertaine these reuelations of Scripture in which heanenly ioyes are generally proposed to all such as leade a godly life For by the Popes determination we know the Saint which hee hath canonized to bee contained in the foresaid vniuersall proposition Whence it is easie to frame an assent of faith by which wee may perswade our selues that such a Saint hath obtained eternall blisse 5 I would request the Reader by the way to note the Iesuites iniurious partiality in scoffing at such of our Writers as without expresse warrant of particular reuelation holde a certainety of their owne saluation when as they onely by Gods generall promises to such as leade a godly life and the Popes infallibility in declaring who haue so liued can bee certaine de fide others are saued But the former doubt is rather remoued then quite taken away by this his answere if it stand alone As yet it may bee questioned how any can infallibly know the truth of what hee cannot possibly know at all but only by other mens testimonies in their nature the Iesuite being iudge not infallible and in whose examination it is not impossible his Holinesse may bee negligent For how men liue or die in England Spaine or the Indies no Pope can tell but by the information of others no Popes The Reader perhaps will prognosticate Valentians answere as in truth I did For when I first framed the doubt before I read it in him mee thought it stood in need of such a reply as Bellarmine brought for defence of the vulgar interpreter Altogether as foolish it were to thinke any priuate mans information of anothers vprightnesse in the sight of God as to hold Theodotion the heretike could not erre in translating of the Bible But though they may bee deceiued in testification of anothers sanctity yet Valentian tels you supposing the Pope is once induced by their testimonies though in nature fallible to pronounce him a blessed Saint all must infallibly belieue their testimonies at least so farre as they proue in generall that hee died a godly and religious death are true and that the party commended by them is of that number
multi a Catholicae Ecclesiae â—ide atque obedientia uideantur discessisse Censuit ea quae ad communionem sub vtraque specie parâ—ulorum pertinent hoc loco exponenda esse qua propter cunctis Christi fidelibê° interdicit ne posthac de ijs aliter vel credere vel docere vel praedicare audeant quam est his decretis explicatum atque definitum Concil Trid. Sess 21. in Proaemio Cum sacrosancta Synodus superiori sessione duos articulos alâ—â—â— propositos tuÌ„ nondum discussos videlicet an rationes quibus Sancta Catholica Ecclesia adducta fuit vt communicaret laicos atque etiam non celebrantes Sacerdotes sub vna panis specie ita sint retinende vt nulla ratione calicis vsus cuiquaÌ„ sit permiâ—â—edus Et An si honestis christianae charitati consentaneis rationibus concedendus alicui vel nationi vel regno calicis vsus videatur sub aliquibus conditionibus concedendus sit quaenam illae sint in aliud tempus oblata sibi occasione examinandas atque desiniendas reseruauerit nunc eorum pro quibus petitur saluti optime consultum volens decreuit intergrum negotium ad sanctissimum Dominum nostrum esse reserendum pro vt praesenti decreto referti qui pro sua sâ—â—ulari prudentia id efficiat quod vtile reipublicae Christianae salutare petentibus vsum calâ—cis sore iudicauerit Concil Trident. vicessima secunda Sessione in decreto super petit de concessione Calicis Cap. 10. * Deut. 6. 13. Luke 4. 8. * Vide Lib. 2. Sect. 4. Cap. 5. Peter was no the Church Math. 18. v. 15. * Bell. lib. â— de Pâ—nt Rom 5â— cap. 12. Quâ—e dâ—cuntuâ— Petro vt vni ex fidelibus â—erte omnibus fidelâ—bus dicta intellâ—guntur vt Mat. 18. Si peccauerit 〈…〉 c. By this reason then the Pope must appeale to the Church who then are ment by the church Respondemus sayth Bellarmin els where illud diâ— Ecclesiae significare deâ—er ad publicum Ecclesiae iuditium i. ad eos qui publicam personam in Ecclesia gerunt Bellar. lib. 1. de Pontif. Rom c. 6. So that if any man offend the Pope the cause must come to be decided by himselfe as a publike person Our Sauiours praiers for S. Peter did not bestow vpon him any oecumeniall Souereigne authority absolutely infallible in such sence as the Romanist would make the Popes The admirable vse of Peters fall foreseene by the all-seeing wisdome of God * Not in respect of danger represented which was but death but of extraordinary licence at that time granted to the power of darknesse Statius lib. 1. Theb. Petrus non errauit circa fideÌ„ sed tantum aliquid ignorauit cum audiuit Vade Satana à charitate excidit non à fide quando Christum negauit Quod in tractatu de Ecclesia suo locâ— docebimus Bellar lib. 1. de Rom. Pontif. In those books of his de Ecclesia the Reader shall finde the place alleaged totidem verbis Bellarmine as most of his fellowes denie that Peter was the Churches foundation as yet but their readinesse to defend the indeficiencie of his faith in this deniall argues they must of necessitie holde that the Popes faith doth neuer faile albeit he vsually manifested as great want of christian charity and resolution as Peter did in that deniall or as great ignorance in diuine mysteries as Peters was when our Sauiour sayd vnto him go behinde me Satan vpon Peters affection at that time is the Romish faith as appeares in the latter end of this chapter * Gal. 2. v. 7. 8. 9 S. Peters extraordinary power and efficacy in conuerting the circumcision * Luk. 22. 33. a Act. 2. ver 15. vnto the end of the chapter Vid. Acts 3. ver 12. to the 13. verse of the 4. chapter b Vide Act. 3. vers 25. Saint Pauls extraordinarie power and efficacie in winning the Gentiles vnto Christ See the like successe of his preaching Acts 4. verse 4. Who were the sheepe Peter was principally appointed to feed and what authority hee had ouer them * Iesus said vnto them come dine none of the Disciples durst aske him who art thou seeing they knew he was the Lord. Ioh. 11. 12 a Iohn 21. v. 18. b Thus much it seemes Peter did prophecie vnaware Iohn 13. v. 37. but failed in application of the time So our Sauiour saith Thou canst not follow mee now but thou shalt follow me afterward as well in death as in life after death c Deinde aliam rationem eamque insignem nobis suppeditat pronomen illud Meas Nam cum absque vlla restrictione addatur ad nomen â—ues pronomen Meas Manifeste significatur eas omnes Petro commendari ad quas extenditur pronomen Meas certum est autem illud Meas extendi ad omnes simpliciter Nec enim vllus est in Ecclesia qui se Christi ouem esse non glorietur igitur omnes omnino Christianos nullo excepto Petro Dominus commendauit Bellar. de Rom. Pont. Lib. 1. Cap. 16. Vide Bellar. de Rom. Pont lib. 1. cap. 16. 1. Pet. 5. v. 1. 2. 3. * Dubitabit autem aliquis cur si non Mattheus Matthaei tamen Graecus interpres illam nominum generis distinctionem adhibuerit Respondeo in promptu rationem esse quia quamuis graece petra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faeminino dicatur tamen Petrus quia vir erat noÌ„ Petra faeminino sed Petrus masculino nomine vocandus erat Secundo autem loco vbide aedificij fundamento agebatur non Petrum sed Petram dixit quamuis idem vtrumque nomen significaret quia in eiusmodi aedificij nomen Petra faemininuÌ„ magis est vsitatuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim et Atâ—icum et rarum est Maldonat in 16. Matthaei Vide Bellar. de Rom. Pont. Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter Iohn 4. v. 13. a Existimauit Augustinus Petram super quam aedificatur Ecclesia non esse Petrum quia credidit Cepham non significare petram sed aliquid à Petra deriuatuÌ„ vt si diceremus Petrenam aut Petrâ—ium quoâ—odo Christianus 〈◊〉 significat Chrâ—stum sed â—lâ—quid à Christo deriuaâ—â—m quia igitur Ecclesia supâ—r Petram non super aliquem Petrinum vel Petrâ—m aedificandaâ— est ideo existimauit Augustinus per illam Petram intelligi non Petrum sed Christum de Rom. Poâ—â— l. 1. c. 10. Non aliter dicti Scipiones nisi quòd Cornelius qui patrem luminibus carenteÌ„ pro baculo regebat Scipio cognominatus nomeÌ„ ex cognâ—mine posteris ded it Macrob. Satur. lib. 1. cap. 6. a Vide Macrobium loco citato b Asinae cognomentum Cornelijs datum est quoniam princeps Corneliae gentis empto fundo seu filia data marito cuÌ„ sponsores ab eo solenniter poscerentur asiuaÌ„
dicuntui Petro in triphci sunt differeÌ„tia quaed im enim dicuntur ei pro se tantum quaedam pro se omnibus â—oâ—istianis quaedam pro se successoribus id quod euidenter colligitur ex ratione diuersa qua ei dicuntur Nam quae dicuntur ei vt vni ex fidelibus certe omnibê° fidelibus dicta intelliguntur Vt Mat. 18. Si peccauerit inte â—rater tâ—us c. Quae dicuntur ei ratione aliquà propria personae ipsius ei soli dicuntur vt vade post me Satana Et Terme neâ—abis ista enim dicuntur ei ratione propriâ— imbe cillitatis et ignorantiae Quadam dicuntur ei ratione officij pastoralis quae proinde dicta intelliguntur omnibus sucessoribus vt pasâ—e oues meas et Bellar lib. 2. cap. 12. §. vltimo The Romanist makes the Pope his God in that he makes him the Rock on which the Church is built Compare Exod. 17. 1. Cor. 10. 4. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense Psal 18. 3. Isa 31. 9. * This obseruation will easily approoue it self to any that will reade the booke of Deuteronomium and the Psalmes * This obseruation will easily approoue it selfe to any that will reade the booke of Deuteronomium and the Psalmes * This obseuation will easily approoue it selfe to any that will reade the booke of Deuteronomium and the Psalmes How Romish ReligioÌ„ denies the virtue and power of Christ come in the flesh That Romish faith is that faith by which S. Peter confessed Christ That the Romish Church is neither that Rocke nor built vpon that Rocke against which the gates of hell cannot preuaile because their faith is vnsouÌ„d Mat. 4. 23. Math. 7. 26. Praeterea Ecclesia congregata siue consilium proprijssime est Ecclesia Christi vt etiam aduersarij concedunt nam Ecclesi a est congregatio fidelium ergo quo magis fideles suÌ„t congregati vniti eo magis proprie sunt Ecclesia at stultu est cum aliquid de alio absolute pronunciatur excipere id quod proprijssimè per illud significatur ergo cum Christus dicit Super hanc Petram aedisicabo Ecclesiam meam slultè excipitur Ecclesia vniuersalis congregata cum ea proprijssimè sit Ecclesia Bellar. lib. 2. de Con. Auc cap. 15. Of this Church the Pope is the foundation as hee auoucheth in the words going before Quod est in domo fundamentum est in corpore caput in grege Postor Vt. n. fundamentuÌ„ non pendet à domo sed domus à fundamento ita ellam caput non pendet à corpore seâ— corpus à capite pastor non pendet à grege sed grex à pastore His conclusion is Papa praest omnibus loco Christi quibus Christus ipse inuisibiliter praeest quibus etiam praeesset visâ—â—ilâ—er si visibiliter adesset Christus aut cum praeest praeesset inuisibiliter si adesset visibiliter non solem Ecclesus particularibus sed etiam toti Ecclesue vniuersall generalibus concilijs igitur etiam Papa preest Ecclesie vniuersali Either is not the Romish Church representatiue that Church spoken of Mat. 10. or else Christs promise hath sailed * Caput Ecclesiae non potest quidem errare docendo falsam doctrinem tamen potest errare male vâ—uendo malè etiam sentiendo vt prâ—uatus humo atque hoc tantuÌ„ videmus accidisse Adamo malè enim aliquando vixit sortè etiam malè de Deo sentit tamen non malè docuit Bellarminus de Ecclesia militante lib. 111. cap. 16. Some of their Popes by their owne writers confession haue beene strangely cut off in the very acts of adultery or other sinnes by them accounted mortall Christs promise vnto S. Peter but a meere mockery by the Iesuits constructioÌ„ The Romish Church of all Idols that are or haue beene the most vaine and foolish 2 Peter c. 3. v. 4. A Parallile of Atheisticall and Papisticall mockerie The Iew and the Iesuite are alike bewitched the one in expecting Messias already come and crucified by his fathers the other in looking for Antichrist already reuealed and adored by him as his God The aduersaries 〈◊〉 in deriuing oecumenicall authority perpetually infallible from Saint Peter * Rom. 12. 2. Sect. 3. cap. 13. * 2. Pe. 1. 12. c. S. Peter knew not his successors should bee infallible There be greater probabilities that S. Ioha should haue had infallible successors then S. Peter Reuel 1. ver 3. * Reu. 19. 10. Vide lib. 2. Sect. 4. cap. 4. RESPONDEO non esse eandem rationem Politici Ecclesiastici regiminis Siquidem orbis terrarum non necessario debet esse vnum regnum proinde noÌ„ necessario postulat vnum qui omnibus praesit at Ecclesia tota vnum est regnum vna ciuitas vna domus ideo ab vno tota regi debet Cuius differentiae illa est ratio quòd ad conuersationem Poliâ—â—â—orum regnoâ—um non necessariò requiratur vt omnes Prouinciae seruent easdem leges ciuiles eâ—sdens vitus Possunt enim 〈◊〉 personarum varietate diuersis vti legibus institutis dâ—irco non requiritur vnus qui omnes in vâ—itate contineat Ad conâ—eruationem verò Ecclesiae necessè est vt omnes conueniant in eadem fide â—sdem Sacramentis â—sdemque praeceptis diuinitus traditis quod sanè sierinon potest nisi sint vnus popuâ—â—s ab vno in vnitate contineantur Bellar. l. r. de Rom. Pont. c. 9. sub sinem He acknowledgeth it were conuenient the whole world should be gouerned by one ciuill Monarch Were it possible to create surely one without bloud-shed of wrong it were requisite he or any in his behalfe should resolue vs why the whole Church might not as truly be one people by coÌ„munion with Christ their head as the Tartars and Spaniards by subordination to one Lord to wit the King of Spaine suppose he were Lord of both they as far distant each from other as they are The vncertaintie of Popish councells or traditions * Luke 16. v. 11 * He that is vniust in the least is vniust also in much saieth our Sauiour in the same place v. 10. A Popes testimony of himselfe or his predecessors is authenticke Popes bind vs to belieue by diuine faith their reports of matters forepast which they cannot belieue by any other faith but humane and fallible He that will be reputed a Prophet of times forepast must shew himselfe a prophet of things to come The present Popes authority is greater then history traditions or councels or ought that can be pretended for it * Aliud est interpretari legem more doctoris aluid more iudicis id explicationem more doctoris requiritur eâ—uditio ad explicationem more iudicis requiritur authoritas Doctor enim non proponit sententiam suam vt necessario sequendâ—m sed solum quatenus ratio suadet at
successoribus solui posse Bellar. de verbi Dei interpret lib. 11. cap. 37. That no argument 〈…〉 from the former plaâ—e to proue the Churches infallibility but 〈◊〉 as 〈…〉 of our Sauiour * Tria genera 〈…〉 hoc loco lex dâ—cuÌ„tur Puta ordinâ— aâ—ones edicta vel traditiones consuetudines legitimae quibus in multitudine publica honestas continetur Hinc est quod Prophetae constantissimè refragati sunt quoties contra stationes montis Sinai vt vocant aut reges aut Iudices aut populus aliquid admiserat Of which see the Annotations to the last §. saue one of the former Chapter * In Talmud scribitur dominum nostrum illis damnatum Caeterum accusationem falso 〈…〉 nunquam voluit Pontifiâ—uÌ„ Pharisa orum tanquam iudicum authoritateÌ„ esse conuulsâ—m sed stabâ—â—tam potiuâ— Matth. 23. Fagius in Deu. 17. * Ad id quoque quod demâ—eps sequitur non est difficile respondere Nam sacerdotum veterum acta quidem Christo aduersa fueruent al sententu hominum aliâ—qui possimorum non solum verissinia sed reipub etiam vtilissima suit Quin diuinum oâ—aculum fuisse Ioan. Euangel testatur Cum enim post longam variamque concilij deliberationem Caiphaâ— qui vt summâ—â— Pontifex Concino praesidebat sententiam illam cui omnes ferè consenserunt dixisset Expedit nobis vt vnus mâ—riatur homo pro populo non tota gens pereat mox Euangelista subiecit Hoc autem à semetipso non dixit sed cum esset Pontifex animi illius prophetauit Qua ex re sit vt ex nostrorum Pontifiâ—um vita quidem opera contraria fortè siat Domino Iesu sed eorum iudicia quae videlu et à summo Pontifice comprobata sâ—nt vera erant Christiani vtilia quae ad populi salutem suit diuinitus instituta Imo adeo à Spiritu sancto erunt ob eam 〈◊〉 〈◊〉 am eb Euangelista â—id cimus quia scilicet Ecclesiae Chriâ—â—i Pontifices sunt At de secundo argumento satis Canus lib. 5. cap. postremo Such infallible authority as the Iesuites plead for more necessary in the time of the Law then of the Gospell * Reuel 19 10. Vnlesse the Iewish Church were infalliable our aduersaries principall arguments to proue the Romish churches infallibility are apparantly false * Yet I know not what Bellarmine should meane when he makes it a particular Church his folly confutes it selfe and it shall be sufficient to propose it Bellar. de Ecc. milit l. 3. c. 16. Ad tertium de tempore Eliae negat consequentia antecedens huius argumenti Consequentia quidem quia non est eadem ratio populi Iudaeorum populi Christianorum nam populus Iudaeorum non erat Ecclesia vniuersalis vt est â—opulus Christianorum sed particularis propterea etiam extra illum populum inueniebant fideles iusti vt Melchisedech Iob postea Counclius Centurio Ennuchus Candacis Regine alij nonnull Itaque etiam si â—niuersa Synogoga Iudaeâ—rum defecisset non continuò omnis Ecclesia Dei in terris defec 〈◊〉 Sed antecedens etiam negat Non enim estendi potest vnquam Synagogâ—m Iudaeorum defecesse omnino vsque ad Christi aduentum quo tempore etiâ—m non tam defecit quam mutata 〈…〉 His comparison holds right thus None were saued then but Israelites none now but Christian in heart diuers were saued then though not Israelites by outward profession or solemne association to the people of God so are mâ—â—y now that are not professed members of the true visible Church whether that be theirs or ours They drinke many amongst vs ignorant of theirs and wee in charity hope many amongst them ignorant of our Churches tenents yet ready to imbrace them when it shall please God to reueale them are elected to saluation But it was a prettie Sophisme in so great a Clerke to compare not Israelites in heart or in the sight of God but the visible Church of Israel with Christians in heart not with any visible Christian Church * Non ostendâ— potest nunquam Synagogam Iudaeorum defâ—cisse omnino vsque ad Christi adueÌ„tum quo tempore etiam non tam defecit quà m mutata est in meluis Bellar. de Ecclesia militante Lib. 3. cap. 16. * Sunt qui dicunt Concilium illud in quo Christus condematus est errasse q non processit sâ—cundu morem legitimi iudicis sed tumultuaria conspiratione subornatis falsis testibus Christum darmauit id quod adeò notuÌ„ erat omnibus vt etiam Pilatus sâ—iret per inuidiam eum fuisse traditum sibi à Pontificibus vt habemus Math. 27 atque haec quidem responsio probabilis est Quia tamen non est inferiorum iudicare an superiores legitime procedant neâ—ne nisi manifestissimè constet intollerabilem errorem committi redibile est Deum non permissurum Concilia quibus summus Pontifex praesidet n. legitimè procedant Ideo respondemus Pontifices Concilia Iudaeorum non potuisse errare antequem Christus veniret sed eo praesente potuissè imo suisse praedictum erraturos Iudaeos Christum negaturos Isaiae 6. Danielis 9. alibi Sunt enim non est necessarium vt Vâ—carius Papae non possit errare cum ipse Papa regat Ecclesiam ab errore defendat Sic etiam non suit necissarium vt Pontifices Iudaeorum non possent errare quando Christus summus totius Ecclesiae Pontifex praesens aderat Ecclesiam per se admâ—nistrabat Bellarm. lib. 2. de Conciliorum auct cap. 8. * Bellarmines reason to proue the Iewish Church 〈◊〉 in faith in our Sauiours time prous it to haue beene erroneous in the time of Isaiah * For Danâ—â—l hath nothing which can bee wrested to this purpose for which reason this Imposter cites onely his 9. Chapter at large a Isai 6. v. 9. 10. 11. 12. * Dicitur autem prophetia quantum equidem obseruare potui quatuor modis impleri Primum quum id ipsum sit de quo propriè literate vt dicitur sensu intelligebatur sicut cap. 1. vicessimo secundo Matthaeus dixit impletam in Maria Isaiae prophetiam fuisse Ecce virgo concipiet pariet filium Secundo cum sit non id de quo propriè intellâ—gebatur prophetia sed id quod pâ—râ—llâ—d significabatur vt 2. Regum 7. 14. Ego ero illi in patâ—em ille erit nihi in silium quâ—d proprie de Salâ—mone dictum esse perspecuum est Diuus tamen Paulus de Christo cuius Salomon sigura â—rat 〈◊〉 Heb. 1. 6. quasi in eo impletum esset quod Exod. 12 46. dictum est Os non comminuetis ex eo certum est intelligi de agno tamen Ioan. cap. 19. 36. in Christo qui per agnum significabatur impletum dicit Tertio cum nec id sit de quo propriè
commissum fuisset in eo culpam agnoscere solicitèque deprecari quam ex vestra hoc est sacerdotum Romanorum vt liberè loquar negligentia veraÌ„ causam afferre quos nimirum â—rigere nihil minus quam de cogendo concilio cogitare video cuius vt spes me prius acuebat incitabat sic desperatio iampridem hebetat atque retardat quos enim maximè in publicam Ecclesiae salutem excubare atque eius dignitatis â—ugendae nullam occasionem praetermittere oportebat abijs Concilij rei salutaris si vnquam aliâ—s nunc maximè necessariae mentionem fieri non alio tempore video quam cum bellum aut geritur inter Principes Christianos aut impendet Sepul Lib. 2. Epist 27. In his pijs deliberationibus illud pervetustum iustissimum decretum inprimis vsurpari renouarique solet ne quae haeresis in aliquo rite coacto Concilio priorum sententijs damnata in dubium ac disputationem reuocetur Cuius sacrosancti decreti ea vis est vt hoc vno cuncta dogmata Lutheranorum corruant Quid enim noui excogitarunt ingeniosi artifices quid vero afferunt quod non hauserint ex veterum haereticorum damnata sententia Haec cum ita sint religionis morumque summam in huiusmodi controuersia paucorum doctorum hominum disputationi quasi certamini aequatis vtrinque classibus quidem loco nostrorum iniquiore Pontificis Maximi voluntate permitti nonne simile est ac si quos capitalium manifestorum scelerum reos quos liceat iustissimis legibus grauissime cum summae auctoritate damnare summus Magistratus sic suam causam agentes audiat vt crimina plaene confessi in leges receptas sacro sanctas que argute disputent cum iustitiae innocentia virtutes omnes in discrimen vocent easdemque devetere sua paternaque possessione iudicibus quoque damnatis pellere nitantur Sepulveda L. 2. Epist 28. a Cha 6. parag 5. Sect. 4. * In the beginning of the second Section * Valentian Tom. 3. in Aquin dis 1. q. 1. de obiect fidei puncto 1. Vide verba integra L. 2. Sect. 4. c. 5. parag 16. 17 * In what sence it is true hee that hath not the Church for his mother hath not God for his father * Lib. 2. Sect. 1. cap. 46. 7. seq a Lib 2 sect 3. cap. 1. Parag. 6. * The obiect of the Apostles faith and ours the same though the manner of our appâ—ehending it differ Eorum hic errorem dissimulare non possum qui asserunt fidem nostram eò tanquam in vltimaÌ„ credendi causam reducendam esse vt credamus ecclesiam esse veracem cui prius inquiunt assen timur per fidem acquisitam quam per infusam Quod si verum esset prima ratio formalis infusae fidei non esset veritas increata sed creata Praeterea Apostâ—li Prophetae resoluebant vltimo fidem suam in diuinaÌ„ authoritatem veritatem Ergo nos in humanam Ecclesiae authoritatem fidem nostram non resâ—luimus Eadem enim fides est idemque proinde habet obiectum rationemque formalem Confirmat autem hoc vel maximè quod ea quae per accidens contingunt obiecto alicuius habitus non variant illius obiecti formalem rationem sed articulos credendos proponi per hos aut illos homines per accidens omnino contingit Cum erga Prophetae Apostoli assentirentur articulis fidei quia Deus reuelauit eandem quoque nos credendi rationem habebimus Nisi fortè fides nostra non est virtus Theologica cuius videlicet prima formalis ratio si his credimus non diuina sed humana veritaâ— est Canus Lib. 2. de loc Theol. * At inquit Catharinus soli fidei Catholicae conuenit vt ei fallum subesse nequeat quoniam est de obiecto probato ab Ecclesia Fidei autem diuinae particulari falsam subesse potest quoniaÌ„ est de obiecto non probato ab Ecclesia Respondeo nouam atque inauditam hanc esse doctrinam vt fidei diuinae possâ—â— subesse falsum antequam eius obiectum probatum fuerit ab Ecclesia Probatio enim Ecclesiae facit vt omnibus innotescat obiectâ—m illud esse reuelatum à Deo propter hoc certum indubitatum non autem tribuit firmitatem verbo Dei aliquid reuelantis Itaque implicat contradictionem vt aliquid sit reuelatum à Deo possit ei subesse falsum siue illud ab Ecclesia probatum sit siue non sit Alioqui quod CHRISTVS Paralitico Magdalenae dicebat Remittuntur tibi peccata tua poterat esse falsum quia nondum fuerat ab Ecclesia approbatum quis ita desipiat vt verba CHRISTI ab Ecclesiae approbatione pendere arbitretur Et si quis infantem baptizet cum intentione vere baptizandi nonne hereticus censebitur si dabiâ—et an 〈◊〉 ille su verè iustisi catus Et tamen non est hoc obieâ—â—um ab Ecclesia approbatum c. Bell. lib. 3. de iustific cap. 3. * Vide â— seq Parag. 3. * Sect. 2. cap. 1. * Vide Chap. 4. Paragr 2. * Vide Chap. 4. Paragr 2. * Cap. 8. Parag. 4 c. 2. Parag. 10 * The place is quoted in the second Annotation Parag. 5. * Vide Annot. cap. 4. Parag. 5. * Ex quo intelligitur eos qui in Scriptura reprehenduntur quod priuatis reuelationibus non crediderint vt Sara Genes 18. Zachaerias Lucae 1. non propter infidelitatem propriè vt est vitium contra fidem Catholicam reprehendi sed propter imprudentiam duritiem â—ordis Pertinet enim ad prudentiam infusam ad donum Consilij eiusmodi reuelationibus priuatis assensum praebere vel negare consideratis circumstantijs quae docent eas esse à Deo vel non Et illae personae commemoratae ex prudentia dono consilij credere illis debuissent Valent. Disp 1. Quaest 1. De obiecto fidei Punct 1. The ground of this Position is because Sola Diuina Reuelatio ab Ecclesia proposita est obiectum fide * Vide lib 2. Sec. 4. cap. 5. Parag. 19. Ratio credendi est causa credendi * Valent. Tom. 3 in Aquin. Disp 1 Quaest 1. De obtest fidei Punct 1. His words are quoted lib. 2. sect 4. cap. 5 Parag. 16. * Lib. 2 Sect. 2. Cap. 5. §. 8. Voluit igitur de fide supernaturali indistinâ—le lâ—qui prout differt à fide naturali acquisita vim generandi fidem habere quicquid ad actum siue ex parte potentiae siue ex parte obiecti est necessarium Verum tunc vt Scripturae vis haec concedi potest sic nequaquam debet excludi Ecclesia quae respectu nostri est causa proponens vt est supra explicatum And a little after authoritas Ecclesiae proponentis loquentis
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
imbrace faith though of it selfe ineuident and obscure Thus doe they traduce the grace of God as if there were no difference betwixt mid-day-light and mid-night-darkenesse as if the dawning of that day starre in our hearts or light of Prophets our Apostle speakes of were not a meane betwixt that more then demonstratiue euidence of diuine Truthes which glorified Saints enioy and obscuritie or Iewish blindnesse The particular manner how Gods spirit workes liuely faith by such experiments as partly I did and hereafter must acquaint him withall the Reader I hope will gather of his owne accord out of the discourses following concerning the nature of Christian faith and the principall obiects thereof whereunto my meditations are now addressed my long durance in this vnpleasant subiect hauing bred in my soule a more eager thirst after these well springs of life FINIS Errata In the Preface page 3 line 3 for Author of read Author pag. 7 lin 2 for Damnable Idolaters reade damnably Idalatrous Page 13 line 31 ther reade their p. 14 l. 30 should if any should p. 24 l 27 goe ergo p. 28 l. 17 ort sort p. 48 l 17 lest left ibid. l. 31 such 0. p. 50 l. 9 fuutre future p. 52 l. 13 our confession 0. ibid. l. 16 exceptions exception p. 53 l. 5 of or of ibid l. 18 cause can p. 54 l. 11 no 0. p. 56 l. 8 his and and his p. 57 l 6 same omit p. 60 l. 11 or super super p. 62 l. 12 therto though p. 63 l. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70 l. 14 offence of offence p. 73 l. 22 so doe p 75 l. 21 it is it is euident p. 77 l. 19 least left p. 79 l. 17 disabundantly this abundantly p. 80 l. 20 be can be p. 83 l 34 representiue representatiue p. 84 l. 11 interrupted vninterrupted ibid. 25 his this p. 85 l. 29 that they p. 86 l. 6 continue all things continue ibid. l. 14 approued an approued ibid. l. 23 they omit ibid. l. 33 with them within them p 90 l 25 cords records p 93 l. 14 thy they p. 109 l. 10 vntruthes truthes p. 110 l. 18 skill still ibid. l. 24 only om p. 112 l. 27 sinnes such p. 113. l. 22 of or p. 116 l. 13 Minister Master p. 117 l. 21 former forme p. 122 l. 3 would haue had p. 127 l. 7 mes mens ibid. l. 11 death to death p. 133 l. 28 conseruancie consonancie p. 140 l. 32 tropickes topickes p. 141 l. 22 the om p. 144 l. 15 reuiue reuiew p. 151 l. 18 of om ibid l. 19 the of the. p. 153 l 11 this they p. 155 l. 37 matters meates p 156 l. 13 thy they ibid. l. 19 mine wine p. 168 l. 26 remembrance Remembrancer p. 173 l. 34 vniformally vniformely pag. 183 l. 15 mist King mistaking p. 192 l. 26 in om p. 204 l 4 irriation irritation ibid. l. 7. former formall p. 205 l. 2 dele hebraica aut suppone vera ex Deut. c. p. 207. l. 22 ruled could p. 251 l. 33 roote note p. 258 l. 3 best last p. 279 l. 20 fast fest Lib 2 Sect. 1. c. 3 They acknowledges S. Hierom as the Oracle of Antiquitie and yet directly contradict him in this decree concerning the number of Canonicall bookes * Si quis autem libros ipsos integros cum omnibus suis partibus provt in Ecclesia Catholica legi consuâ—uerunt inveteri vulgata Latina editione habentur pro sacris canonicis no sasceperit traditiones praedictas sciens prudens contempserit and thema sit Conc. Trid. Sess 4. decret de Canonicis Scripturis The decree of the Trâ—t councell authorizing the latine vulgar editioÌ„ * Insuper eadem Sacrosancta Synodus consideraÌ„s noÌ„ paruÌ„ vtilitatis accedere posse Ecclesiae Dei si ex omnibus latinis editionibus quae circuÌ„feruntur sacrorum librorum quaenam pro Authâ—ntica habenda sit innotesâ—at Statuit declarat vt haec ipsa vetus vulgata Editio quae longo tot saeculorum vsis in ipsa Ecclesia probata est in publicis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur vt nemo illam reijcere quovis praetextu audeat vel praesumat Conc. Trident. Sess 4. Decret De editione vsu sacroâ—uÌ„ libroruÌ„ * Praeterea ad coercenda petulantia ingenia decernit vt nemo suae prudentiae innixus in rebus fidei morum ad aedificationem Doctrinae Christianae pertineÌ„tium sacram Scripturam ad suos sensus contorquens contra eum sensum quem tenuit tenet sancta Mater Ecclesia cuius est iudicare de vero sensu interpretatione Scripturarum sanctarum aut etiam contra vnanimem consensam Patrum ipsam Scripturam sacram interpretari audeat etiamsi huiusmodi interpretationes nullo vnquam tempore in lucem edendae forent Qui contraueuerint per Ordinarios declarentur poenis à iure statutis puniantur Concil Trident. Ibidem The Trent Councells decree for interpretation of Scriptures * Bellarmines assertion concerning the Churches authority grounded vpon the former decree * In articul 155 ex illis quingentis quos Cochâ—eus colligit ex libris Lutheri sic ait Capite hoc Euangelium quiae neque Papae neque concilijs neque vlli haminuÌ„ commissum est vt constituat concludat quid sit sides Ideo dâ—ben dicere Papa tu conclusisti cum concilijs nunc habeo ego iudicium an acceptare quâ—am neene 〈◊〉 quia non 〈◊〉 pro me 〈◊〉 respondebis pro â—e quando del co â—ori Et falsam doctrinam nemo iudicare potest nisi spiritualis homo Ideo res est insana quod Concilia concludere statuere volunt quid credendum sit cum saepe nullus vir sit ibi qui diuinum spiritum vel modicum olsecerit Idem confirmat in assertionibus art 27. 28. 29. Bellarm. de verb. Dei Lib. 3. Cap. 3. * Similiter Brentius docet in Confessime Wirteâ—â—â—rgica cap. de sacra script erat coplesias in Pralegrâ—â—â— contra 〈…〉 Primo 〈◊〉 licet inquit in causa 〈…〉 ita inhaerere vt eam sine nostâ—o ipsorum iudicio amplâ—ctâ—mur Secundâ— addit Ad 〈◊〉 quemque hominum priuatâ—m pertiâ—et de doctrina relâ—gionis iudâ—â—are 〈…〉 internoscere Sed hoc interest inter priuatum principâ—m quòd vt priuatus priuaâ—â—◠〈…〉 habet de doctrina religionis potestatem iudicandi decidendi c. Nec illud aduertâ—t si 〈◊〉 sententia vera sit rectè 〈…〉 alios Catholicos Germaniae principes si etiam mortis suppliâ—o 〈…〉 ad sidem Catholicam Bellar. de verb. Dei lib. 1. cap. 3. * So Bellarmine grants that Saint 〈◊〉 did not commit any mortall sinne in contradicting Pope Stephens decree whom out of ignorance hee oppugned his reason is good because this perswasion remaining in full strength he had sinned against his conscience in obeying