possible more to deny this truth in effect or consequence more to oppugn the whole edifice of our faith then by planting another Rock another Foundation without communication wherewith none can be supported by the former against the gates of hell 15 But perhaps we mistake or malign the Romanist in charging him with shufling in another foundation besides Christ in that sense the Apostle denies any other ‖ Foundation can be laid We rather by too much pressing them with that Axiom of his make him contradict himself for else-where he saith We are built upon the foundation of the Apostles and Prophets 16 I wil not here dispute whether S. Paul in that place mean we are built upon the persons of the Prophets and Apostles they being placed nearer the rock or main Foundation it self then we or rather upon the main Foundation which both the Prophets and the Apostles joyntly had laid beâ—… which no other can be laid Christ crucified and glorified For he is both the Foundation which wholly supporteth and the corner stone which only câ—… pleth the whole building in which he is the Highest and the Lowest first laid in humility for the disobedient to fall upon but now exalted unto greatest glory to fall upon them And as the Apostle cals his own scars the Marks of Christ because inflicted for Christs sake so may he call Christ the Foundation of the Prophets and Apostles because the only end whereto both Prophetical and Apostolical laws were directed was to lay this sure Foundation 17 But granting what they take for granted The Apostle did mean we were builded upon the Prophets and Apostles as upon a second foundation or first row of stones next in order unto the rock do they make Peter a rock or foundation only in this sense If they do not he could not be the Rock on which the Church is built If they do let them give us the right hand of fellowship for we accuse them not for making him such a Foundation as the other Apostles were but such as it is evident they were not yea such in deed and substance as Christ only is and should be acknowledged by all the faithful For in what sense is Christ said to be the Foundation Because he is the head of his Church both for supporting and directing it Was not Peter such in respect even of his fellow Apostles Bellarmin can assign no disserence betwixt them but in these very tearms All of them he confesseth had oecumenical jurisdiction but not in such sort as Peter had all were infallible because Apostles and Ambassadours but not after the same manner he was yea Peter was their head on whom they did depend so did not he on them This makes Peter the corner stone that coupleth the building Which doubtlesse was Christs peculiar whileit he lived on earth not communicated unto Peter as they acknowledg until his resurrection or ascension That they tell us 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 never been nor ever shall be any Pope Pius the First but he for to make Peter such a Primate is to make him a foundation or head of the same rank and order that Christ was only his inferiour as successor in time or to use their words a foundation in Christs place So Bellarmin †expresly avoucheth where proving Peters Supremacy or Lordship from his name he thus infers Peter only was known by Christs own name of Ceâ—â—as or Rock tribute in which he is set out unto us as often as by any other whatsoever yea this is the peculiar attribute in which he is set out unto us as the foundation and head of the Câ—… 〈◊〉 Christ communicating this unto Peter would have 〈◊〉 sâ—… world that he meant to make Peter the foundation and head of the Church 〈◊〉 own place Why doth Christ cease to be the Foundation in becoming the head stone in the corner or do they to avoid open suspition of Antichristianism acknowledge him come in the flesh but gone again to make room for Peter and his successours Certainly were the Apostle to gather the meaning of Bellarmins speeches his inference would be thus In that he saith a New Head is come in his place he abrogates the formers Authority as he was Ambassadour between God and man nor is it now as the Testament given by Moses was in the Prophets time ready to expire but already expired by actual succession of another unto whom Christ the first visible head or foundation did at his advancement to higher dignity seal the same Commission he had from his father for transacting all affairs concerning the state of his visible Church 18 But doth the space between heaven and earth more exceed Romes distance from the utmost ends of the world then he to whom all power was given in heaven and earth doth the present Pope in amplitude of spiritual jurisdiction Whence is it else that Christs regiment cannot so fully and immediately extend it self unto his Church militant wheresoever scattered upon the face of the earth as the Popes may to the East and West Indies from either of which he cannot receive certain information how his instructions sent thither succeed with his flock under a years space at the least Every Pope in his time is a rock a foundation an head in Christs absence from the earth Might not every one of them in like sort admit a Pope a Vicar general an absolute fellow Monarch from whom in these remote countries there should be no more appeals to Rome then are from Rome to Christs throne of Majestie If we speak not of that Majestie which he there enjoyes but of that authority which he sometimes had or we can imagin he could have in regiment of his Church were he now visibly present in the flesh it is evident that Saint Peter and his successours may by our adversaries doctrine be more properly instiled compeers to Christ then the best man living besides unto the worst of them For it must be thought that Christ in his absence ratifies all their decrees without exception as we may not question them more then we might Christs own were he visibly resident in his Church Yet was the authority of Christs other Apostles so mightily overtopped by Peters Supremacy that they could not be infallible or oecumenical without his approbation If they were Peter was not such an head to them as his successors are to theirs even to all Bishops or inferiour Ministers throughout the world If they were not the Pope if he will be Peters Successours should make Bishops or Cardinals at least Eleven oecumenical Pastors of authority infallible though with such dependency on his plenary power as Christs other Apostles had on Peters Or let them resolve us in other fundamental difficulties which their doctrine ministers 19
Believe their Infallibilitie most infallibly it could be no Rule of Faith but might be rejected till we see it evidently proved whereas they contend it should be the Rule of Faith unto all and by their own confession a main Article of their Creed but according to their Positions as we shall hereafter prove the onely Article of Christian Faith How destitute these their Assertions are of all Grounds of Reason or Rules of Nature hath been made evident There remain onely Two Pillars possibly imaginable for supporting this pretended Infallibilitie Tradition and Scripture Against Tradition all the Arguments they can heap against the Certainty of Scriptures stand good as shall hereafter God willing be shewed That no Argument can be drawn from Scripture to their succour albeit the later Jesuites have earnestly sought to scrape a many for better then Scrapings are not the very best they bring we are now to prove 7 That our Belief of Scriptures Truth and their true Sense by what Means soever we attain thereto must be infallible Both agree The Means that must infalliblie ascertain or prove their Divine Truth and true Meaning unto us say our Adversaries is the Churches Infallibilitie which likewise must be infallibly Beleeved otherwise it could not be the Rule of Faith or Belief infallible It shall suffice here once for all to admonish the Reader That as often as we mention Belief of Scriptures or the Churches infallibility in this Dispute we mean not any kind of Belief but that only which is infallible so likewise whiles we mention the Means or Proofs of either we understand onely Means or Proofs infallible whereon Faith may immediately relie as upon a Rule most sure and certain In all these we demand nothing but what our Adversaries most willingly grant From their grant we argue thus 8 If either the Scriptures can thus ascertain or prove the Churches Infalibilitie or It the infallible Truth of Scriptures to our Souls we must of necessity either Believe the one of these before the other The Churches Infalibility before Scriptures or Scriptures before It or both together without all prioritie of Belief or praeexistent knowledge of the one whence the Belief or knowledge of the other must spring The members of the Division are in the Proposal actually two but in the Disquisition will prove three To begin with the first 9 If they say we must believe the Scriptures to be the Word of God before we 〈◊〉 believe 〈◊〉 〈◊〉 〈◊〉 of their Church they overthrow their own and est ablish 〈◊〉 Postions For thus they make the Scripture a Rule of our Faith at the least In this one Article of the Catholick Churches Infallibilitie which by this Assertion we may and ought infallibly to believe because the Scriptures which we first infallibly believe do teach and prove it Hence private men should be taught by the Holy Ghost first to believe the Truth of Scriptures and for it the Churches Infallibilitie Wherefore the Scripture must be the immediate Rule of their Belief in the Article of the Churches Infallibility which to them is the generall Rule of Faith and so by consequence the Scriptures which to us are onely the Rule of Earth must be more then so to them even the Rule of their Rule of Faith But if the Scriptures may be the immediate and insallible Rule of their Belief in this one Article of the Churches Infallibility what reason possibly can be imagined why they should not be the infallible and immediate Rule of their Faith in all other parts or Articles of their Creed For I call Heaven and Earth Men and Angels to witnesse bâ—…xt ours and the Romish Church whether the Articles of Christs Incarnation his Death his Passion his Burial his Resurrection his Aseension his Intercession for us the Resurrection of the dead and Life everlasting c. be not to any mans Capacitie in the World much more plainly set down in sundry places of Scripture then the Infallibilitie of the present Romish Church in these words Peter feed my sheep Peter to thee 〈◊〉 give the â—…s of Heaven Thou art Peter and upon this Rock will I build my Church It seemed good to the Holy Ghost and us or in any place her sonnes can challenge for it Wherefore if the Holy Ghost teach us this Article of the Churches Infallibilitie immediately without the Churches infallible Authoritie which as we now suppose must be proved from the Scriptures first infallibly Believed then questionlesse he may and will immediately teach us the other Articles of our Creed and whatsoever necessary to Salvation which are more plainly and perspicuously set down in Scriptures without the help or assistance of the Churches infallible Authority which it is supposed to teach by places more doubtfull 10 Or if our Adversaries will hold it no Absurdity to say that the Holy Ghost may teach us the true Sense and Meaning of the fore-mentioned places of Scripture which seem to make for the Infallibility of the Romish Church as Petre pasce oves c. immediately without the help or assistance of the Churches Infallibilitie which is here the lesson supposed to be taught and refers all other Points of Faith or matters of Doctrine unto the Churches teaching immediately they are bound in Reason to shew a Scripture for this Assertion And besides they must perforce make the same comparison betwixt the Holy Ghosts immediate teaching and the Church or Popes immediat teaching which our Saviour Christ made between the Holy Ghosts extraordinary teaching which was to ensue his Glorification and his own immediate teaching before his Passion and as soon as the Holy Ghost hath once taught us the Meaning of these places which make for the Churches Infallibilitie that may be applied unto him in respect of the Popes Supereminencie in teaching which our Saviour Christ spake of himself and his own personall Instructions in the dayes of his Humility in respect of that 〈◊〉 â—ed Comforters Illuminations to be bestowed in abundant measure upon his Apostles immediately upon his Ascention For thus by their Assertions that Holy Comforter after that Lesson once taught Tues Petrâ—… should take his leave of faithfull hearts in the same termes our Saviour there did of his Disciples I tell you the Truth it is expedient for you that I go away For if I go not away the Comforter that Infallible Teacher on whose Authority your Souls must rest will not come unto you but if I depart I will send him unto you and again I have many things to say unto you but ye cannot hear â—oem now howâ—eit when He is come that hath the Spirit of Truth your infallible Teacher whose Tongue while he speaks ex Cathedra I must attend he will lead you unto all Truth for he shall not speak of himself but whatsoever he shall hear be shall speak he shall glorifie me for he shall receive of me and shew it unto you These words I say might be
Christ said thou art Peter that is say they a Rock an Head a Foundation in my place Unto whom was this said to one of the twelve expressed by name Simon the son of Jona To whom likewise singulalised by the same expresse terms of individual difference and like restraint of present circumstances or occurrences it was said Feed my Lambs feed my sheep If any of Christs speeches as the Popes advocates grant many were personally directed to Saint Peter questionlesse these two By what Analogie of Faith or rule of Grammer can they thâ—â— extend these to every Pope in his generation or if any such there have been or yet may be unto whom the Foeminine title of Petra by right of Sex may better agree then unto Simon Bar-Jona Yet might the Name or Title Infallible draw the supream Dignity after it they are much overseen in not giving the name of Peter to every 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 stead Peter the Scriptures tell us was to follow Christ but as they pretend left Pope Linus in his place so hath every Pope his successor since that time Yet these later mightily fail in not nominating others whiles they themselves are living and visible stones as Christ without question did Saint Peter whiles conversant with the faithful in the flesh and Peter Linus in his life time 20 But howsoever they must of necessity either make Peter Linus and their successors but one joynt permanent Foundation and so the Popes should not be builded upon the foundation of the Prophets and the Apostles but rather Christs other Apostles upon them upon whom likewise all the faithful since the Apostles time should be immediately built Or if they do not make Peter and the Popes one joynt unseparable Foundation they must admit as many several foundations as Popes so as the everlasting Rock whereon the Church is built could not be truly said one and the same but by a perpetual Equivalency of alteration or succession as we say corruptible Elements fire or water or candles remain one and the same because as one part consumes another as good comes in the place This glorious Edisice as hath been observed stands only by Faith or firm adherence to the Foundation and by the Adversaries own confession to disclaim the authority of the pressent 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 supream head and this all one as if he had cut himself off from being a member of Christ Wherfore in respect of us that are now to be edisied the authority of this present Pope is equivalent to Christs our adherence to the one in points of faith and manners must be such as it should have been to the other had we lived in the dayes of his visible conversation in the world Finally CHRIST S. 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 kingdom but left other of kings of the same rank and order he was only his dignity after his departure was acknowledged greater in another world because as his people were made to believe he ascended alive into heaven as a God Much better might the Romanist derive his Pseudo-catholick-Roman faith from Romulus the first builder of that great City that sometimes ruled 〈◊〉 the Kings of the earth then from Christ who did erect a kingdom indeed but not of this world wherein none was to succeed him becauâ—e he remains Yesterday today The Same for ever Whence the Prophâ—t 〈◊〉 this kingdom shall never be destroyed or given to another people but sâ—… and destroy all former kingdomes and it self stand for ever For any â—… of that 〈◊〉 whose former kings had put this Immortal King to â—… to â—…ile themselves Rocks and â—… or absolute spiritual Monarchies â—… evidently shew they are the Feet of that image most of which have been and shall be broken to pieces by that stone cut out without hands out of the Mountain until it become like the chaffe of the summer flowers carried away with the wind and no place be 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 coming 21 Would the Jesuite then know wherein he and his Latian Lord God must take after S. Peter methinks their formal acknowledgement of that general principle Christ manifested in the flesh and made the head stone in the corner compared with their late mentioned Apostacy in seeking to lay another foundation was lively resembled if not mystically prefigured by Saint Peters faith immediately after his glorious confession eclipsed by interposition of such earthly conceits as perpetually darken their minds For upon our Saviours declaration what bodily calamity what ignominy and reproach should at Jerusalem shortly after befal the Rock it self whereupon that Church against which he had now said the gates of hell should never prevail was founded Peter as Saint Matthew saith took his Master aside and friendly checks him as if he had forgotten his former promise Master be good to your self this shall not be unto you As if he had said if the gates of hell shall not prevail against your Church or us your poor Disciples I hope you are able to priviledge your own person from such disgrace and scorn as none but they can intend against you So carnally did this great Apostle upon ignorance conceit Christs spiritual promise as the Papacy upon habitual or affected error doth to this present day For one principal argument most usual in the mouthes and pens of that great Heads chief disciples to prove the Romish the only Church unto which that glorious promise was made or at least hath been perpetually performed is because no temporal or secular power hath ever been able though many wicked Potentates Kings and Emperours such titles they give to all their enemies have attempted either to deface her external pomp state and splendor or so to use the Popes or Cardinals or other of her principal and dearest children as the Jews did our Saviour Christ and his Disciples They are of the world and therefore speak they of the world and the world heareth them But could they unto any child of God more plainly prove themselves heirs to that check given by our Saviour to S. Peter Go behind me Satans ye are an offence because ye understand not the things that are of God but the things that are of men Could they more evidently demonstrate the Pope to be That Man of Sin that must be inducted to the Church of God by Satan ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief
Jove Caesar habet Jove and Caesar are Kings and Gods But Jove of heaven that 's the only ods That Christ should retain the title of the supream head over the Church militant and the reality of supremacy over the Church triumphant our adversaries are not offended Because there is small hope of raising any new tribute from the Angels and Saints in heaven to the Romish Churches use and as little fear that Christ should take any secular commodity from it which anciently it hath enjoyed 14 But though it were true that we were absolutely bound to obey an absolute Monarch of whose right none doubts yet may we examin whether every Potentate that challengeth Monarchical jurisdiction over others or gives forth such insolent edicts in civil matters as the Pope doth in spiritual do not go beyond his authority in these particulars albeit his lawful preâ—ogatives in respect of others be without controversie many and great yet limited both for number and magnitude For suppose King Henry the eight after he had done what he could against the Pope should stil have professed his good liking of Romish religion opposing only this to all his Popish Clergie that had challenged him of revolt Am not I defender of the faith The Pope whom I trow you take for no false Prophet hath given me this prerogatrâ—… amongst Christian Princes as expresly as ever S. Peter bequeathed him his supremacy above other Bishops It is as impossible for me to defend as for his Holinesse to teach any other besides the true Catholick Faith Let the proudest amongst my Prelates examin my expositions of his decrees and by S. George he shall fry a fagot for an Heretick Would this or the like pretence though countenanced by royal authority have been accepted for a just defence that this boisterous King had not contradicted the Pope but the tatling Monks or other private expositors of his decrees would this have satisfied the Popes agents until the King and his Holinesse had come to personal conference for final debatement of the case yet for Christs servants thus to neglect their masters cause is no sin in the Romanists judgement yea an heresie is it not to deal so negligently in it For a sin of no lower rank they make it not to submit our hearts minds and affections unto the Popes negative decrees though against that sence of Scripture which conscience and experience gives us Unto all the doubts fears or scruples these can minister it must suffice That the Pope saith he expounds scripture no otherwise then Christ would were he in earth but only controls all private glosses or expositors of them But can any Christian heart content it self with such delusions and defer all examinations of doctrine until that dreadful day come upon him wherein the great Shepheard shall plead his own cause face to face with this pretended Vicar and his associates Do we believe that Christ hath given us a written law that he shal come to be our Judge and call us to a strict account wherein we have transgressed or kept it yet may we not try by examination whether these Romish guides lead us aright or awry Whether some better or clearer exposition may not be hoped for then the Pope or Councel for the present tenders to us What if the Pope should prohibit all disputations about this point in hand whether obeying him against the true sence of Scripture as we are perswaded we yield greater obedience unto him then unto Scriptures may we not examin the equity of this decree or his exposition of that Scripture which happily he would pretend for this authority his amplius fili mi ne requiras No by their general Tenent and Valentians expresse Assertion it were extream impiety to traverse this sence or exposition under pretence of obscurity c. By the same reason for ought I can see it would follow that if the question were whether obeying the Pope more then God we did obey man more then God we might not examin at least not determin whether the Pope were Man or God or a middle nature betwixt both which came not within the compasse of that comparison CAP. X. In what sense the Jesuites may truly deny they believe the words of man better then the words of God In what sense again our writers truly charge them with this blasphemy 1 IF we review the former discourse we may find that equivocation which Bellarmin sought as a knot in a bulrush in our writers objections to be directly contained in their Churches denial of what was objected Whilest they deny that they exalt the Churches authority above Scriptures or mans word above Gods this denial may have a double sence They may deny a plain and open profession or challenge of greater authority in their Church then in Scriptures Or they may deny that in effect and substance they overthrow all authority of Scripture save only so far as it makes for their purpose 2 That the Pope should openly professe himself competitor with God or in expresse tearms challenge greater authority then Scriptures have was never objected by any of our writers For all of us know the Man of Sin must be no open or outward enemy to the Church but Judas-like a disciple by profession his doctrine indeed must be a doctrine of devils yet counterseiting the voice of Angels as he himself though by internal disposition of mind a slave to all manner of filthinesse and impurity must be enstiled Sanctissimus Dominus the most holy Lord. If the poison of his iniquity were not wrapt up in the titles of divine mysteries it would forth-with be disliked by many silly superstitious souls which daily suck their bane from it because perswaded that the Scriptures which they never have examined whose true sense they never tasted but from some reliques of heathenish zeal idolatrously worship in gross do fully warrant it When our Writers therfore object that the Papists exalt the Popes laws above Gods had not these holy Catholicks an especial grace to grow deaf as often as we charge their mother with such notorious and known whoredomes as they see might evidently be proved unto the world if they should stand to contest with us their meaning is plain that the Pope in deed and issue makes the Scriptures which in shew he seems to reverence of no authority but only with reference to his own That he and his followers should in words much magnifie Gods word written or unwritten we do not marvel because the higher esteem men make of it the higher still he may exalt his throne being absolutely enabled by this device to make all that belongs to God his Word his Laws his Sacraments the pretious Body and Bloud of his Son blessed for ever meer foot-stools to his ambition For if the authority of Scriptures or such traditions as he pretends be established as divine and he admitted sole absolute infallible Judge of their meaning it would argue
though friendly admonished cease henceforth to urge their outworn arguments drawn from antiquity universality from that reverence and allegiance which most Kingdoms of Europe have for these thousand years and more born to the See of Rome or from the bloudy victories over all other inferiour Churches or private spirits that have oppugned her These or like allegations in their judgement abundantly prove their Church to be Christs best beloved the Pope to be his Deputy or rather his corrival here on earth whose words sound as the word of God and not of Man albeit the spirit hath plainly foretold that the beast which had his power from the Dragon and should open his mouth unto blasphemies against God to blaspheme his name and his tabernacle and them that dwell in heaven should have power given withall to make war with the Saints and to overcome them yea over every kindred tongue and nation so as all that dwell upon the earth should worship hint whose names were not written in the Book of life of the Lamb which was slain from the beginning of the world 5 To the Jesuites brags that no visible Church since the world began did either spread it self so far or flourish so long as theirs hath done I only oppose that of our Saviour Ex tuo ipsius ore judicabere serve nequam Thine own confession shall condemn thee thou bond-slave of Satan For if the Romish Hierarchy be or hath been in the worlds eye the most potent and flourishing that ever was This description of the Beasts power cannot agree so wel to any as unto it Nor doth the Scripture any where intimate the true Church militant should dominere over all Nations or be so triumphantly victorious as they boast theirs hath been To think the Antichrist whom they expect should in three years space subdue as many Nations as have been tributary to the See of Rome is a conceit that justifies the Jew as well in his credulity of things to come which are impossible as in his hypocritical partiality towards his present estate which he never suspects of Apostasie Unto this observation the Reader may adde other like descriptions of this scarlet Whore all so fitly agreeing to the Papacy as he that will not acknowledge it for the Kingdom of great Antichrist hath great reason to suspect his heart that if he had lived with our Saviour he would scarce have taken him for his Messias nor can the Jesuites bring any better reasons why the Pope should not be the Antichrist then the Jews did why Christ should not be the great Prophet Yet this I say not to discourage such as doubt whether the Pope be that Man of sin or to bring them out of love with their belief which may be sound without expresse or actual acknowledgement of this truth not as yet revealed unto them as those two Disciples no doubt were neither hypocrites nor infidels albeit they mistrusted the report of Christs resurrection for they were farther from approving the practises of the Jews against him then from actual acknowledgement of it If any man thus doubt whether the Pope be Antichrist so he do not approve his hatred and war against Gods Saints or his other devilish practises Gods peace be upon him and in good time I trust his eyes shal be enlightned to see the truth in this particular as those two Disciples did in the Article of the resurrection 6 Seeing we have proved the Popes authority so far to exceed Christ it may seem needlesse to compare it with the Apostles Yet lest any Jesuite should except that their authority might be greater after their Masters glorification then his was before let us a while examin what they assumed unto themselves what they gave unto the Scriptures before extant CAP. XXIII That the authority attributed to the present Pope and the Romish rule of faith were altogether unknown unto Saint Peter the opposition betwixt Saint Peters and his pretended Successors doctrine 1 TO begin with S. Peter the first supposed to be enstalled in this See of Rome It may be presumed that this Supremacy over his fellow Apostles were it any was in his life time whiles his miracles were fresh and the extraordinary efficacy of his Ministery daily manifested as wel known amongst the faithful as the Popes now amongst Roman Catholicks If necessary it had been to acknowledge him or his successors as a second Rock or foundation the commendation of this doctrine unto posterity had been most requisite at the time he wrote his second Epistle as knowing then the time was at hand he should lay down his Tabernacle when he endeavoured his auditors might have remembrance of his former doctrine to make their calling and election sure If ever there had been a fit season for notifying the necessity of the See Apostolicks infallibility all the circumstances of this place witnesse this was it If any they to whom he wrote were most bound to obey it Their faith had been planted by him his present intent and purpose was more and more to confirm them in the truth wherein they were in some measure established And being thus mindful wil he not make choice of means most effectual to prevent Heresie or Apostasie What are these then absolute reposal in his and his Successors infallibility Had this been the best rule of faith he knew his fault were inexcusable for not prescribing it to such is most willingly would have used it His personal testimony and authority was I confess as great as any mortal mans could be with his own eyes he had beheld the Majesty of our Lord Christ whom he preached unto them If any trust there be in humane senses this Saint of God could not possibly be deceived If any credence to be given unto miracles or sanctity of life his flock might rest assured he would not deceive his works so witnesse the sincerity of his doctrine or if his eye were not in these his auditors judgements sufficient witnesses of this truth he further assures them when his Lord received of God the Father honour and glory there came such a voice unto him from the excellent glory This is my beloved son in whom I am well pleased And this voice saith he we heard when it came from heaven being not a far off but with him in the mount If S. Peters seat or chair had been as the Pole-star whereto our Belief as the Mariners needle should be directed lest we float we know not whither in the Ocean of opinions were the Bosome of the visible Church the safest harbour our souls in all storms of temptation could thrust into this Apostle was either an unskilful Pilot or an uncharitable man that would not before his death instruct them in this course for the eternal safety of their souls whose bodily lives he might have commanded to have saved his own Had perpetual succession in his See or Apostolical tradition never interrupted been such an
Authoritie of some Books it rather ought to confirm his Faith that men disagreeing so much in many opinions so opposite in their affections should so well agree about the number of no fewer then two and twentie Canonical Books of the old Testament Had their authority only been Human or left to the choice of men whether they should be allowed or rejected many that now admit them would reject them because opposite Religions did embrace them That all sorts of Protestants Papists and Jews do receive them is an infallible Argument that he who is Lord of all did commend them to all Nor doth our Church so disclaim all which the Romans above these two and twenty admit as if it were a point of faith to hold there were no more it only admits no more into the same Rank and Order with the former because we have no such warrant of faith or sure Experiments so to do Many of them discover themselves to be Apocryphal and albeit some of them can very hardly or not at all be discerned for such by their Stile Character or dissonancie to Canonical Scriptures yet that none of them indeed are or can be admitted for Canonical without manifest tempting of God is evident from what hath been observed before concerning Gods unspeakable providence in making the Blinded and Perfidious Jews Christ's and our bitterest enemies such trusty Feoffees for making over the Assurances of Life unto us For seeing by them he commended unto us only so many Books of the old Testament as our Church acknowledgeth this is an intallible Argument that His will was we should admit no more Had any more been written before the re-edifying of the Temple by Zerubbabel no doubt the Jews would have admitted them into their Canon For all such as should be written after the Prophet Malachie who is the last of their Canon had left this caveat in the last words of his prophecie for not admitting them Remember the law of Moses my servant which I commanded to him in Horeb in all Israel with the statutes and judgments as if he had said You must content your selves with His Writings such as you have already Consonant to his for any others of equal Authoritie you may not expect until the Expectation of the Gentiles come For no Prophet shall arise untill that time as he intimates in the last words Behold I will send you Eliah the Prophet before the coming of the great and fearful day of the Lord and he shall turn the hearts of the fathers unto the children and the hearts of the children to their fathers lest 〈◊〉 come and smite the earth with cursing The Ministery of others for converting souls he supposed should be but ordinarie by the Exposition of the Law and Prophets and the Authoritie of such writ they as much as they listed could not be Authentick or Canonical 3 Some others again of reformed Churches in these our times have from the example of Antiquitie doubted of the authoritie of some Books in the new Testament as of Jude of James the second of Peter and some others Which doubt is now diminished by their continuance in the sacred Canon so long time not without manifest documents of GODS providence in preserving â—hem whose pleasure it may seem was to have these Books of whom the Ancients most doubted fenced and guarded on the one side by S. Pauls Epistles and other Canonical Scriptures never called in question by any but absurd and foolish Hereticks whose humorous opinions herein died with themselves and on the other by the Book of the Apocalypse of whose Authoritie â—hough many of the Ancient for the time being doubted yet He that was before all times did fore-see that it should in later times manifest it self to be â—…is work by Events answerable to the Prophecies contained in it And albeit many Apocryphal Books have been stamped with Divine Titles and obâ—…uded upon the Church as Canonical whilest she was in her Infancie and the sacred Canon newly constitute yet the divine Spirit by which it was written hath wrought them out as new wine doth such filth or grossenesse as mingle with it whilest the grapes are troden S. Johns Adjuration in the conclusion of that Book hath not only terrified all for adding unto or diminishing it â—elf but hath been as it were a Seal unto the rest of this Sacred Volume of the new Testament as Malachies prophecie was to the old the whole Canon it self consisting both of the Old and New continues still as the Ark of God and all other Counterfeits as Dagon 4 Were not our Roman adversaries Doctrine concerning the general principles of Faith an Invention devised of purpose by Satan to obliterate all print â—r impression of Gods providence in governing his Church out of mens hearts how were it possible for any man endued with reason to be so far overgrown with Phrensie as not to conceive their own folly madnes in avouchâ—…g we cannot know what books are Canonical what not but by the Infallible Testimony of the present Romish Church But of those impieties at large hereafter I wil now only infer part of their Conclusion which they still labor but never shall be able to prove from Premises which they never dreamt of For 〈◊〉 profess among others this is not the least reason I have to hold the Apocalypse for Canonical Scripture because the Romish Church doth so esteem it Nor could reformed Churches Belief of its Authority be so strong unless that Church had not denied but openly acknowledged it for Canonical Scripture As the same Beams of the Sun reach from heaven to earth and from one end of the world to another so do the same raies of Gods power extend themselves from generation to generation alwaies alike conspicuous to such as are Illuminate by His Spirit for who thus Illuminate can acknowledg his providence in making the Jews so careful to preserve the old Testament and not as clearly discern the same in constraining the Romish Church to give her supposed infallible Testimony of the Apocalypse Doubtlesse if that Book had been the work of man it had been more violently used by that Church of late then ever the new Testrment hath been by the Jewish Synagogue or any Heretick by the Romanists seeing it hath said far more against â—hem then any whom they account for such ever did But God who â—ade Pharaohs Daughter a second mother unto Moses whom he had apâ—…ted to bring destruction afterwards upon her Fathers house and Kingâ—â—m hath made the Romish Church of old a Dry Nurse to preserve this Book whose meaning she knew not that it might bring desolation upon her self 〈◊〉 her children in time to come For by the breath of the Lord shall she be destroyed her doom is already read by S. John the Lord of late hath intangled her in her own snare whilest she was drawing it to catch others Her childrens Brags of their mothers
Melody and joy at their Destructions yet we assure our selves and ye might dread Gods further Judgement by the event it was the Cry of their innocent Bloud which fill'd the Court of Heaven and in a just revenge of their Oppression procured Luthers Commission for Germanies Revolt And yet say you Luther was the Cause of Dissention in Christs Church why so Because he burst your former Unity whose only Bond was Hellish Tyrannie Of such a dissention and of the breach of such an Unity we grant he was the Cause and you have no just cause to accuse him of dissention or disobedience for it For all kind of Unity is not to be preferred before all kind of Dissention or Revolt He that will not dissent from any man or society of men upon any Occasion whatsoever must live at perpetual Enmity with his God and War continually against his own Soul For there is an Unity in Rebellion a Brotherhood in Mischief a Society in Murther both of Body and Soul Wherefore unlesse you can prove your Cause or Title for exacting such absolute submission of mens souls and spirits unto your Church or Popes Decrees to be most just and warrantable by Commission from the Highest Power in Heaven Luther and all that followed him did well in preferring a most just most necessary and sacred War before a most unjust and shamefully-execrable Peace A Peace no Peace but a banding in open Rebellion against the Supream Lord of Heaven and Earth and his Sacred Laws given for the perpetual Government of Mankind throughout their generations 4 To presse you a little with your Objections against us and our Doctrine for nourishing dissention Our Church say you hath no Means of taking up Controversies aright If this were true yet God be praised it ministreth no just occasion of any dangerous Quarrel But be ours as it may be hath your Church any better Means for composing Controversies of greatest moment that raign this day throughout the Christian World Or doth it not by this insolent proud tyrannical claim of Soveraigntie and imperial Umpiership over all other Churches in all Controversies give just cause of the greatest dissention and extremest Opposition that can be imagined could be given in the Church of Christ The whole world besides cannot minister any like it Nature and common Reason teach us that a man may with far safer Conscience take arms in defence of his Life and Liberty then in hope to avoid some pettie loss or grievance or to revenge some ordinary cause of private discontent the Quarrel in the one though with resistance unto our Adversaries bloud may be justifiable which in the other albeit within the compasse of lesse danger were detestable But Grace doth teach us this Equitie Skin for Skin all that ever a man hath the whole world and more if he had it is to be spent in the defence of Faith the only seat of our Spiritual Life or for the Libertie of our Conscience You alone teach that all men should submit their Faith to your Decrees without examination of them or appeal from them we usurp no such Authoritie either over yours or any mens Consciences You challenge our Soveraign Lord and all his People to be your ghosily Slaves we only stand in our own defence we exact to such absolute Service or Allegeance either of you or any other the meanest Christian Church no nor our Prince and Clergie of the natural members of our own They only seek would God they sought aright in time to keep them short at home whose long reach might hale over Sea your long-sought Tyrannie over this People of Brittany happily now divided Lord ever continue this happy Division from the Romish world Unlesse your Means of taking up so great Contentions as hence in equitie ought to arise be so superexcellent that it can make amends where all is marred for which I cannot see what Means can be sufficient unlesse you either let your Suit fall or prove your Title to be most just by Arguments most Authentick and strong you evidently impose a necessitie of the greatest Contentions and extremest Opposition that any abuse or wrong losse or danger possibly to befall a Christian man either as a Man or Christian either in things of this life or that other to come either concerning his very Life and Libertie whether Temporal or Spiritual or whatsoever else is more dear unto him can occasion of breed 5 That which ye usually premise to work such a prejudice in credulous and unsetled minds as may make your sleight pretences of Reason or Scripture to be sifted anone seem most firm and solid to ground you Infallibility upon is the supposed Excellency of it for taking up all Controversies in Religion and so of retaining Unitie of Holy Catholick Faith in the Bond of Love If indeed it were so excellent for this purpose you might rest contented with it and heartily thank God for it Yea but because you have this excellent Means which we have not nor any like unto it yours is the true Catholick Church and ours a congregation of Schismaticks What if we would invent the like would that serve to make ours a true Church Or tell us what Warrant have you for inventing or establishing your supposed most excellent Order for taking up Controversies Was it from Heaven or was it from Men If from Heaven we will obey it if from Men we will imitate you in it if we like it But first let us a little further examin it CAP. XXVIII That of two Senses in which the Excellency of the Romish Churches pretended Means for retaining the Unity of Faith can only possibly be defended The one from the former discourse proved apparently False The other â—… self as palpably Ridiculous 1 WHen you affirm the Infallibility of your Church to be so excellent a Means for taking up all Controversies in Religion you have no choice of any other but one of these two Meanings Either you mean It is so excellent a means de facto and doth take up all Controversies or else it would be such as might take up all if all men would subscribe unto It. 2 If you take the former Sense or meaning we can evidently take you as we say with the very manner of Falshood For this claim of such Authoritie as we partly shewed before is the greatest eye-sore to all faithful eyes that can be imagined and makes your Religion more irreconcilable to the Truth And for this Church of England as in it some dissent from you in many Points others in fewer some more in one some more in another so in this of your Churches Infallibility all of us dissent from you most evidently most eagerly without all hope of Reconcilement or agreement unlesse you utterly disclaim the Title in as plain terms as hitherto you have challenged it Your dealing herein is as absurdly impious and impiously insolent as if any Christian Prince or State should
partly Lucians partly Jeroms partly Theodotions the Heretick partly anothers he knows not ‖ whose Do we think the Trent Councel did examin every part of that translation or did they know as much as Bellarmin hath confessed that it should call so many Fathers and one Heretick amongst the rest Doubtless this is a miraculous Power of their Holy Church that the Holy Ghost doth but keep men from errour whilest they are living but the Pope and his councels Infallibilitie can keep an Heretick whom they knew not living from having erred after he is dead And whereas the Almighty Creatour of Heaven and Earth did but make Light shine out of Darknesse the incomprehensible Omnipotence of the Popes Infallibilitie can make Darknesse Light and Light Darknesse For otherwise why might not the Pope and the Councel have yielded the assurance of their Omnipotent Spirit unto some then living for authentick Translation Or why did they not admit Franc. Foreriâ—s Correction of the Vulgar for authentick seeing his skil in the Hebrew and good wil to the old Vulgar was so great The Reason sure why they would admit of this hodgepodge Translation before any better was as I have said to shew hereby the Popes Infallibilitie to be more then most Omnipotent and Incomprehensible They contend for the Vulgar under the Title of Hierom and yet where it is evident that Hierom did not translate the Psalmes which they use they wil not admit that Translation of them which is every where extant and without controversie is Hieroms own 7 Yet thus much I perceive by Bellarmines Answer That as an Heretick or unknown Author may erre in a Translation because he is not infallibly assisted by the Holy Ghost but yet it must be Believed that an Heretick did not erre in that Translation which the Pope and Councel hath approved So a Jesuite may perhaps commit a Murder because his order is not so holy as can warrant him from falling into mortal Sin but if it should please the Pope or Clergie of Rome to interpret the sixth Commandment otherwise we must Believe that no Jesuite doth commit any Murder in that man-slaughter or bloud-shed which the Church approves albeit he treacherously stab his Soveraign Lord the Lords anointed If it please the Pope he may antedate his Pardon or legitimate such hellish brood ere it come to light as wel as authenticate an Heretick's Translation a thousand years after his bones be rotten These are the sweet fruits of this supposed infallible Rule of Faith and Manners but of the Villanies included in this Position hereafter I now only give the Reader notice of the ridiculous Use of the same amongst themselves For what a sweet Decision was that concerning Grace and Free-Wil but lately so eagerly controversed in Spain to the publick scandal of that Church First Silence was enjoyned all for four years and afterwards Vasquez set as a brach to hunt a prey for the Romish Lion to take if he could have rouzed any to his liking Is this the Use of your infallible Rule Should Christians trouble the Turk with their Contentions he could decide as wel on this fashion as the Pope The Moscovite already hath far surpassed him in this kind of composing or rather avoiding Controversies For he not many years ago how affected now I cannot tell would have no preaching in his Dominions lest Schismes and Heresies might thereby be occasioned 8 Were not the Consequences of this Opinion so commodious to the Roman Clergie for matters of this life and so prejudicial to all other good Christians Hopes of attaining that other far better life I should have thought that Valentian Bellarmin and other such as have been most copious in this Argument had but sought to set out Commentum aliquo â—… ridiculum some artificial Foolerie to make the World sport For what better merriment could an ingenious Student wish then in his hours of recreation to descant upon their serious pains in setting a shew of Gravity upon idle foolish Arguments as uncapable of Theological as an Ape of Tragick attire But why should we consort with Hell which no doubt makes it self merry at these great Disputers Folly thus unwittingly employed to purchase the miserable solace of infernal Powers by their own eternal Sorrow without Repentance As the Opinion it self is most ridiculous to any unpartial judgement so even for this reason is the Consequence most lamentable to any indued with Humane Affection For what greater or more just Occasion of most grievous Sorrow could be presented to a religious true English Heart then to see so great a part of the Christian World especially so many of his Native Countrey-men for such ridiculous apish Impostures and false pretences of bringing Gods People under such a Government in matters of Faith as is usually in Secular States increase old Israels Rebellion and incur their grievous Curse not yet expired by casting off their Redeemer the Wisdom of God and judge of quick and dead from being their King or Supreme Judge of Controversies in Religion For why should it seem uncouth unto any Christian that Christ himself though sitting in his Throne of majestie in Heaven should be the onely Supreme infallible Judge in all Controversies concerning his own or his Apostles Precepts or Gods Laws in general For who could justly except against us if we should say That to most Physitians thorow Europe Hippocrates or Galen to Lawyers Justinian were the sole Authentick Judge No Physitian in any other Countrey exacts Subscription to his Opinions of any living in this further then upon examination they shall prove consonant either to Galen or Hippocrates or be evidently grounded on Reason Or do we exclude all use or certainty of Juridical Decisions in matters of Right and Wrong though the Judges be but ordinarie because Lawyers have no Authentick living Judge to determine infallibly of such Controversies as may arise amongst themselves in speculative points of their Profession 9 It is supposed that good Students in any Facultie have wit and art with other good means for finding out their classick Authours Sentence alreddie given whose Writings in this respect may be truly said to be their followers Judges though every one of them be a private Judge in matters of Practise Yet is it a Paradox in us to say Gods written Word is the Judge of such Controversies as arise amongst professed Divines or Ecclesiastick Judges themselves What if all of them do not agree about the true Sense and Meaning of that Word whereto all appeal No more do Physitians alwayes in their interpretations of Hippocrates or Galen yet have not their disagreements for ought I have read bred Civil Warres in the Countreys wherein they live nor doth their variance bring any danger to wise-mens Bodies but rather all dangers are by this means discovered and safer choice left others what Opinions or Prâ—… to follow or refuse or in what Cases it is most safe or dangerous to
Hebrew and Syriac as Bellarmin objects but rather his perfect knowledge of Christ as The onelie Rock of Salvation which made him think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek should imply no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One belonging to that sure foundation whereon the Church is built Would God Bellarmin could plead ignorance in these Tongues for his excuse even he that hath no acquaintance with the Syriack but by the affinity of it with the Hebrew or with neither but from the Common Analogie betwixt them and Modern Tongues destitute of such varietie of formations or Cases as are facile and plentifull in the Greek and Latin cannot be ignorant that Abstracts or Substantives whilest given as names to men are usually equivalent to the concrete or Adjective whereby they are oft-times expressed in Latin as in our English we attribute the Substantive or Abstract name of Countries unto Earls or of Towns unto Barons whom our Soveraigne Lord when he speaks in Latin would call Essexius in English he cals Essex so Roger Mortimer with us is Rogerus de mâ—ri mortuo with Latin Writers Even in the Latin it self wherein the distinction between Abstracts and Concretes or Substantives and Adjectives is obvious and apparant the Fundamentall Abstract or Substantive is given oft-times by way of cognomination to expresse some relation between it and the party denominated from it in value no more then the adjective or denomination in the oblique case so Scipto taken properly or in it direct and primarie signification is a Walking staffe Baculum But attributed to Cornelius the first of that Honourable Familie called Scipiones implies no more then one that had been instar Baculâ— or Scipionis in stead of a rod or walking staffe to his blind decrepit Father so Scropha though attributed in the Abstract unto another Family in Rome imports not that their Ancestors had been Swine or their mother a Sow but onely some particular relation to that Creature The like we may say of Asina and Bestia names of other Roman families And if I mistake not that famous Professor which hight Victoria in the abstract was but Franciscus à victoria de victoria or victorius In like sort although it were true that Cepha in the Syriack did onely signifie a rock or fundamental stone yet seeing all grant that Christ was truly and principally such the same name given unto Simon the son of Iona must imply no more then a denominative reference unto the rock so as if he had been called in Latin Simon Petra or in English Simon Rock this could imply no more then Simon de Petra or Petreus Simon a Rock or of the Rock 2 But whatsoever the Syriack Cephas or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place cited do import it will be demanded why our Saviour bestowed this name on Simon the son of Jona at his first coming to him The particular references betwixt him and the rock it self or Chief Stone might be so many as might convince him of curiosity perhaps of folly that would peremptorily or precisely determine what one should give occasion to this denomination Most probable it is that he who knew what was in man did at the first sight of Simon see in him or mean to bestow upon him some extraordinary aptnesse to apprehend the words of eternall life or to descry the Gate of the Lord whereby the righteous were to enter or which is equivalent Christ to be the Chief corner stone spoken of by the Psalmist Herein I willingly assent to Beliarmin that Saint Peter was the first that distinctly did apprehend or at least by confession open the great mysterie of Christianitie and foundation of true Religion God Incarnate in our flesh Thus much the circumstances of that place seem to infer For Jesus when he came unto the coasts of Caesarea he asked his Disciples whom do men say that I commonlie known by the name of the Son of man am and they said some say John Baptist some Elias and others Jeremiah all to this effect that he was some one of the Prophets or as Nathanael in his confession meant such a Son of God as they had been These were in the way but came not neer the main foundation which Peter first uncovers for when our Saviour demands But whom say ye whom I must appoint as chief Builders and principal Parts of that spirituall Temple which is toward that I am Then Simon Peter answered and sad Thou art The Christ The Son of the living God And from his first discoverie of this rock or chief corner stone he might well be denominated a rock or stone as Maximus was named Messala from a town in Sicily so called which he had taken or as we might denominate some famous Mariner from some notable place which he should first discover To this effect doth our Saviour replie unto Saint Peter Blessed art thou Simon the son of Joâ—a for not flesh and bloud not the chief Builders amongst the people but he that laid this pretious stone in Sion hath uncovered the same to thee And seeing thou hast said what should be said and thought of me I onely say of thee Thou hadst not thy name for nought rightly wast thou called a Rock or stone that hast so plainly opened the way unto that very rock whereon I mean to build my Church Had our Saviour meant Peter had been That Rock or were his words to be interpreted as in effect the Papists do He had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ues Petra illa super quam c. But seeing he addes no Emphasis to Peters name but unto petra these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but an actuall expression or more definite specification of what had been potentially included in the indeterminate transitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelaâ—… for where our English reads flesh and bloud hath not revealed It unto thee the original is verbatim hath not revealed to thee to wit that rock whereupon 〈◊〉 build my Church The direct current then of our Saviours speech is thus Blessed art thou Simon the son of Jonah for not flesh and bloud but my Father which is in heaven hath revealed that Rock to thee whereupon I will build my Church against which the gates of Hell shall never prevail whereof thou according to the Omen of thy name long since given by me shall be the first living stone by whom all others shall be squared ere admitted into this spiritual aedifice 3 That our Saviour did not expresly mention any other rock or stone before he said to Simon Thou art Peter doth nothing prejudice this exposition It sufficed that God and the Rock of salvation Messiah the Chief Corner Stone The Christ were then known and yet are held as Equivalent even amongst the learned Papists that the Disciples to whom he then spake did no lesse perfectly know more ready to acknowledge as much as our Adversaries
judgement which in outward profession not disclaiming the former main foundation of Christianity God manifested in the flesh can in deed and issue more evidently overthrow it more distinctly contradict either those Fundamental precepts of salvation last cited or more fully evacuate the often mentioned promise made unto Saint Peter then the foundation of Romish religion as Romish doth and I will do publick pennance in sack-cloth and asâ—es for laying the imputation of Antichristianism upon it Our Saviour saith whosoever heareth these words and doth them not doth build his house upon 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 Infallibility confirmed by his plenary power do alwayes build upon the same Rock as Peter did yea that the Pope himself how wicked soever is that very Rock whereupon the Church that is in their language the Bishops thus assembled is built the oecumenical Pastor that must keep them and by them all Christs flock from going astray the supream head that by his vertue and influence must sustain every member of Christs body here on earth from falling into heresie or approaching the territories of hell through any kind of errour or infidelity 27 Our Saviour promised in solemn manner ex Cathedra the gates of hell shall never prevail against his Church What Church the Catholick What Catholick Visible or Invisible Triumphant or Militant Visible and Militant What Catholick visible militant Church The Roman that consists of divers members In it some are Pastors some are sheep whether have 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 representative which is most properly called the Church and next in reversion unto Peters prerogative Did the gates of hell then never prevail against the greatest Romish Prelates I nominate no particular person I speak onely of them as the Scripture doth of Drunkards Whoremongers Adulterers Dogs Enchanters Many of highest place in that Church have for a long time lived and for ought their followers can or care to say unto the contrary died such as the Spirit of God hath excluded from the Kingdome of Heaven such as Gods Word tels us hell must swallow up with open mouth Are they the Church and may hell gates prevail against them and yet not prevail against the Church 28 But if a woman an whorish woman cannot be taken without an excuse may we think those effeminate sworn creatures of servitude to that great Strumpet can want an answer No this distinction is alwayes at hand Their Popes and Cardinals may as erre so go to hell But how as private Doctors not as oecumenical Pastors not as they speak ex Cathedra so to my remembrance I have read of a proud Romish Prelate that being reproved for his secular pomp made answer he followed these fashions as he was a Duke not as an Archbishop But the reprovers reply hath made the Apologie better then which no Jesuite can make for the Pope most ridiculous ever since If this be so quoth the shepherd such was the Pastor God had appointed to rebuke the madnesse of this false Prophet I pray resolve me what shall become of my Lord Duke if the Archbishop go to the Devil If many sometimes Popes be now in hell as no Jesuite I think will professe any morall hope that all are saved What is become of the Church representative which lodged in their brains Hath the number of glorified Saints been encreased by their departure from earth Were they ever a whit more happie for being heirs to that glorious Promise Thou art Peter and upon this Rock will I build my Church Or were their Comments upon that place Orthodoxal What was the comfort Saint Peter himself could ever have reaped thence Onely this though Sathan may so fist thee that thy soul may go to hell before thy body descend to the grave yet rest assured of this that thy faith which in Cathedral resolutions shall never sail thee in thy life time shall survive in thy successors when thou art dead but to what purpose if notwithstanding this prerogative 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 lamp or candle may gloriously shine whiles there is an uninterrupted succession of Popes to propagate the splendor but whose glorie when that expires for ought that glorious promise addes unto it must be extinguished as the light goes out when the oil is spent Better assurance then every Pope for his time hath Saint Peter by their doctrine had none from those words of our Saviour For whatsoever power or prerogative was in them bequeathed to him doth descend by inheritance to his successours And would the meanest Jesuite now living have gloried much in a life graced with no greater visible Church dignitie then S. Peters was perpetually exposed to like danger without any other solace to support it save onely this that his posterity should enjoy the same priviledges But now that the glory and dignity of the Romish Church is become so great and the Iesuites portion thereby grown so fat they can be well content to sooth up the Pope in this conceit that howsoever his person may go to hell a place it seems not much dreaded because unknown yet hell gates shall never prevail against his faith which hath brought such large possessions to the Church both which he may infallibly entail to his successors untill the worlds end But as I said before what then shall become of that Cathedral faith shall it augment the quire of Gods elect or can they make as many S. Faiths as have been Popes 30 Herein appears the excesse of these dayes impiety in respect of former that this imaginary Idea of Romish faith should be more superstitiously adored then any other Idoll in the World ever was Although that of the Apostle may be 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 fancie of a Chimaera a shape of nothing or if by nature and essence ought it is such a conceit or mental quality as may be in devils Existence it hath none but as Eclipses of the Sun by fits or courses when the Pope shall speak ex Cathedra What shall become of it and the colours in the Rainbow after the day of judgement are two questions of like use and consequence and of these two Objects the one as fit to direct mens courses by Sea or Land as the other to conduct us towards heaven The dazled imaginations of these Idolaters that can thus conceit this faith to be spiritual and eternal by succession when it cannot save