with the corrupt remainder of former heresies for these thousand years and more And unto many grosse errours in Romish religion which this imperfect translation did not first occasion It yet affords that countenance which the pure Fountains of the Greek and Hebrew do not but rather would scour and wipe away were they current in that Church Finally though it yield not nutriment to enlarge or feed yet it serves as a cloak to hide or cover most parts of the great mysterie of iniquity 6 Yet besides the favourable construction that may be made for that religion out of the plain and literal sense of this erroneous translation the Church wil be absolute Judge of all controversies concerning the right interpretation thereof So as not what our consciences upon diligent search and just examination shall witnesse to us 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 interpreter To this purpose is the very next decree 7 Moreover for brideling petulant dispositions it is decreed That no man in confidence of his own wisdom or skill in matters of faith and manners making for the edification of Christian doctrine shall dare to interpret Scriptures wresting them to his own conceipt or sense against that sense or meaning which the holy Church our mother to whom it belongs to judge of the true sense and interpretation of sacred writ heretofore hath held or now doth hold albeit he never purpose to publish such interpretations 8 It is further added in the same place because I take it had been specified in a Synod before that no man shall dare to interpret Scriptures against the unanimous consent of Fathers Which I think were impossible for any man to do though were it possible few or none would attempt besides the Papists For neither can it be known what all of them hold in most places whereupon are grounded controversies of greatest moment and in such as we have best plenty of their interpretations albeit they do not contentiously dissent yet absolutely agree each with other they do not Even one and the same Father oft-times thinks of many interpretations sundry alike probable most of them unwilling by their peremptory determinations one way or other to prejudice the industrious search of others though their far inferiours for finding out some more commodious then any they bring oftentimes intimating their doubts or imperfect conjectures in such manner as if they would purposely incourage their successours to seek out some better resolution then they could find Whence it is evident That we should not alwayes interpret Scriptures against the joynt consent of Fathers albeit we went against all the particular interpretations which they have brought because they were more desirous to have the truth fully sifted then their conjectural probabilities infallibly believed Nor were it possible more to contradict most of them then by following their interpretations upon such strict terms as the Romanists would bind all men to do when they seem to make for their advantage Not the least surmise or conjecture of any one Father but if it please them must suffice against the joynt authority of all the rest For in all the three points above mentioned they admit the Church as may appear from the decrees cited for a Judge so absolute That no man may imbrace any opinion upon what grounds or probabilities soever but with humble submission to her censure Whatsoever she shall injoyn in all or any of these points albeit we have reasons many and strong not to hold it to hold not one besides her bare authority yet must all believe it alone as absolutely as if we had the apparent unanimous consent of Fathers yea of Prophets Apostles or Evangelists and all good writers in every age 9 Hence Bellarmin rejects as dissonant to the former decree this resolution of Luther That albeit the Pope and Councel conclude points of Faith yet have private men a free arbitrement so far as it concerns themselves whether they may safely believe their conclusions or no. Luther gives two reasons for his assertion both most forcible The one because the Pope shall not answer for private men at the hour of their death The other because none are competent Judges of false Doctrines but men spiritually minded when as it often fals out that in their Councels there cannot the found one man much lesse a major part of men without which how many soever there were all were as none that hath any the least relish of the Divine Spirit The like assertion doth the Jesuit condemn in Brentius 10 It is not lawful saith Brentius for any man in a point of salvation so to rely upon anothers sentence as to imbrace it without interposition of his own judgement The reason is there intimated because every man is to be immediately judged by his own conscience and may for avoiding the just censure of condemnation by it safely disclaim their opinions the execution of whose sentence or bodily punishment he may not decline seeing they are as was observed before publick and lawful yet Fallible Judges of controversies in Religion And Bellarmin bewrayes either grosse ignorance or great skil in wrangling when he exclaims against this position of Brentius as absurd and repugnant to it self That the Supream Magistrate or publick Judge may be bound to command where the subject 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 sin consist not in doing what erroneous conscience upon so strict terms as penalty of eternal death doth unnecessarily urge them to 11 The people saith Canus did absolutely not upon condition believe God and his servant Moses and unlesse men So believe the Church they make it of no authority Nor is it enough to believe it to be Infallible in points of Moment or such as might overthrow Faith unlesse it be acknowledged so absolutely inerrable in all as it cannot either believe or teach amisse in any question of Faith for if in any seeing there is one and the same reason of all it might as wel fail in receiving some books indeed not such for Canonical and Divine Whereupon it would follow that this argument would not follow The Church acknowledgeth Saint Matthews Gospel for Canonical therefore it is Canonical The denial of which consequence is most impious and absurd in this mans censure fully consonant to Valentian before cited That Scripture which is commended unto us and expounded by the Authority of the Church is now even in this respect because the Church commends it most authentick 12 Unto these and far more grosse conclusions all their modern Writers for ought
the furtherance of Piety and Godliness in perpetuam Eleemosynam for a perpetual deed of Charity which I hope the Reader will advance to the utmost improvement He that reads this will find his Learning Christening him The Divine and his Life witnessing him a man of God a Preacher of Righteousness and I might add a Prophet of things to come They that read those Qualifications which he in his Second and Third Book requires in them which hope to understand the Scriptures aright and see how great an insight he had into them and how many hid Mysteries he hath unfolded to this Age will say his Life was good Superlatively good The Reader may easily perceive that he had no design in his opinions no hopes but that blessed One proposed in the beginning that no preferment nor desire of Wealth nor affectation of Popularity should ever draw him from writing upon this Subject for which no man so fit as he because to use his own Divine and high Apothegme No man could properly write of Justifying Faith but he that was equally affected to Death and Honour Thus have I presented you with a Memorial of that Excellent Man but with infinite disadvantage from the unskilfulness of the Relator and some likewise from the very disposition of the Party himself The humble man conceals his perfections with as much pains as the proud covers his defects and avoids observation as industriously as the Ambitious provoke it He that would draw a face to the Life commands the Party to sit down in the Chair in a constant and unremoved Posture and a Countenance composed that he may have the full view of every line colour and dimension whereas he that will not yield to these Ceremonies must be surprized at unawares by Artificial stealth and unsuspected glances like the Divine who was drawn at distance from the Pulpit or an ancient man in our daies whose Statue being to be erected the Artificer that carved it was enforced to take him sleeping That which I have here designed next to the Glory of God which is to be praised in all his Saints is the benefit of the Christian Reader that he may learn by his Example as well as by his writings by his Life as well as by his Works which is the earnest desire of him who unfaignedly wishes the health and Salvation of your Souls E. V. THE ETERNAL TRVTH OF Scriptures AND CHRISTIAN BELIEF Thereon wholly depending Manifested by it own light Delivered in two Books of COMMENTARIES upon the Apostles Creed The former Containing the positive grounds of Christian Religion in general cleared from all exceptions of Atheists or Infidels The later Manifesting the Grounds of Reformed Religion to be so firm and sure that the Romanists cannot oppugne them but with the utter overthrow of the Romish Church Religion and Faith By THOMAS JACKSON D. D. LONDON Printed by R. Norton for T. Garthwait 1653. TO THE RIGHT HONORABLE RALPH Lord EVRE Baron of MALTON and WILTON Lord President of his Majesties Court established in the Principalitie and Marches of Wales My singular good LORD RIGHT HONORABLE THough few others would I trust Your Lordship will vouchsafe countenance to these Commentaries rude and imperfect I must confesse but whose untimely or too hastie birth if so it prove and must be censured hath not been caused by any inordinate appetite but onely from a longing desire of testifying that love and duty which I owe unto your Honourable Familie and Person as in many other respects so chiefly in this That being ingaged unto a more gainfull but not so good a course of life and well-nigh rooted in another soil I was by your Lordships favourable advice and countenance transplanted to this famous Nursery of good learning Wherein by his blessing who onely gives increase to what his servants plant or water I have grown to such a degree of maturity as these raw Meditations argue or so wild a graft was capable of Course and unpleasant my fruit may prove but whiles it shall please the Lord to continue his wonted blessings of health and other opportunities altogether unfruitfull by his assistance I will not altogether idle I cannot be Such as these first fruits are much better I dare not promise the whole after-crop I trust shall be both for the sincerity of my intention acceptable I doubt not to my God the later I hope more ripe in the judgement of men then can in reason be expected the first fruits of the same mans labours should be Thus humbly beseeching your Honour to accept these as they are and to esteem of them howsoever otherwise as an undoubted pledge of a minde indeavouring to shew it self thankfull for benefits already received and much desiring the continuance of your honourable favours I continue my prayers unto the Almighty that he would multiply his best favors and blessings upon you Corpus-Christi Colledge in Oxford October 5. Your Lordships much devoted Chaplain THOMAS JACKSON TO THE CHRISTIAN READER IGnorant altogether I am not of the disposition though not much acquainted with the practises of this present age wherein to have meditated upon so many several matters as I here present unto thy Christian view will unto some I know seem but an effect of melancholie as to have taken the pains to pen them will argue my want of other imployments or forlorn hopes of worldly thriving Unto others and those more to be regarded so soon in print to publish what had been not so well concocted and more rawly penned will be censured as a spice of that vanity which usually haunts smatterers in good learning but wherewith judicious Clerks are seldom infected To the former I onely wish mindes more setled or lesse conscience of their own extravagancies and carelesse mispence of choicest time faults apt to breed a mislike of others industrie in such courses as will approve themselves in his sight that sits as Judge and trier of all our wayes howsoever such as desire to be meer By-standers as well in Church as Common-wealths affairs may upon sinister respects mutually misinform themselves For many of the later I am afraid lest being partly such and so esteemed they preposterously affect not to be taken for more judicious scholers then indeed they are for the fostering of which conceit in others their unwillingnesse to publish what they have conceived aright may well be apprehended as a means not improbable Not to expose their Meditations to publick censure is and hath been as the Christian world too well can witnesse a resolution incident to men of greatest judgement though no such essential propertie as necessarily argues either all so minded to be or all otherwise minded not to be alike judicious Certain it is the more excellent the internall feature of mens minds is the greater disparagement to them will an ordinary representation of it be and to adorn their their choice conceits with such outward attire as best beseems them would require too great costs
that his stroke should be a little broken Out of such Fathers as lived in the Ages following it is evident the Calamities of these times had been such as did threaten the worlds end many reliques of that grievous disease wherewith the world was sick almost unto death remained until Saint Cyprians time But as Jerusalems Plagues did Prognosticate the Storms of Gods Wrath which were shortly after to be showred upon the Nations so these Cast-away Jews prefigure the Heathnish Temper of whom that saying of our Saviour holds as true They are like unto children sitting in the market place and crying one to another and saying we have piped unto you and ye have not danced we have mourned unto you and ye have not wept In our Saviours time God invited them with Peace and Plenty which they foolishly attribute to their gods or their own Policy after his Death he threatens them with the former Calamities all which they falsely ascribe as the Superstitious in like cases usually do to the Alteration of Religion and the decay of Idolship Would God the temper of this present Age were not much worse then either the Jews or Gentiles was not such as did threaten the Final Destruction of the World from which Faith hath utterly perished But of this Argument as far as befits Christian Sobriety to enquire by Gods Assistance in its proper place Thus much in this place I have added to perswade the Reader that For ought any man knows or for any precedent Sign can be expected it may This Night sound to Judgement Watch we therefore and pray continually that we may be Counted Worthy to escape all these things that shall come to pass and that we may stand before The Son of Man 9 Thus much of the Prophecies concerning Hierusalems Destruction and the Signs of those Times Ere we return to survey the Jews estate since it shall not be amisse to Note how upon the Expiration of their Interest in Gods promises confirmed unto their father Isaac the Seed of Ismael began to enter upon the other Moiety of his Promise made to Abraham CAP. XXV That the Saracens are the true Sons of Ismael Of their Conditions and Manners Answerable to Moses Prophecy 1 THat the sons of Isaac and Ismael for more then 3000 years after their Fathers Death in Countries almost as many Miles distant from their Original Seat whither scarce any other Asiaticks come should Kithe each other with as little Scruple as if they were Full Cousin Germanes to me hath seemed an Argument That the Lord had appointed Both for Continual Signs unto the Nations the more whiles I consider with what Difficulty of Search Variety of Conjectures and Uncertainty of Resolution the best Antiquaries amongst the Natural Inhabitants of those Countries assign either their first Planters there or the Regions whence they came 2 But howsoever such as we call Saracens are best known to the modern Jews of Spain by the name of Ismaelites yet in these later dayes disposed to quarrel with former Ages some begin to Suspect others to Contradict the Common received Opinion as well concerning the Saracens natural descent from Hagar and Ismael as their pretended Original from Sarah Abrahams lawful Wife Unto which bold Assertion or needlesse Scruple though utterly devoid of all Ground either of Reason or Authority we are thus far beholden it hath occasioned us to seek the Ground of the contrary out of Antiquity as well Secular as Ecclesiastick Whose pregnant Consonancy with the Sacred Oracles is Pertinent to this Present Necessary for Subsequent Discourse in it self neither unpleasant nor unprofitable to the Judicious Christian Reader 3 Of Abrahams Base Seed some in Scripture are denominate from their Mother known by the name of Hagarens Others from her Son their father are called Ismaelites some take their names from his Sons as Kedar Duma Naphish Jetur c. Not any people in Scripture to my remembrance take their name from Nebaioth his eldest Son Which addes probability to their Opinion who think such as the Heathen called Naâ—athaei were in Scriptures tearmed Ismaelites as sole Heirs to their first Progenitors Name Their seat was in the best part of Arabia Petraea near unto the Midianites as is probable from the Story of Joseph who in one place is said to be sold unto the Ismaelites in another to the Midianites these being near Neighbours as it seems and Copartners in Traffick As the Nabathaeans are not mentioned in Scripture so neither do I find the name of Ismael in any Ancient Heathen Writer All of them I think being of Strabo his mind who Book 16. professeth That he omits the Ancient name of the Arabians partly because in his time they were out of Use partly for the Harshnesse of their Pronunciation unto which Exception the name of Ismael was most obnoxious 4 The Seat of such as the Scripture cals Hagarens was in the Desert Arabia betwixt Gilead and Euphrates as we may gather from 1 Chron. 5. 9 1â— This people were called by the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agraei a name more consonant to their name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Latin Hagareni rightly placed by Ptolomey in the Desert Arabia and by Strabo Book 16. in that very place which the Scripture makes the Eastern Bounds of Ismaels Posterity their Metropolis or chief City in later times was Atra or Atrae and the Inhabitants thereof Atreni unlesse both Dion and Herodian either mistook or have been mistaken to have written Atreni for Agreni But to omit the particular denomination of Ismaels Seed they were best known to Ancient Heathens from the manner of their habitation in Tents and Scenitae Arabes was a name General and I think Equivalent to his Race unlesse perhaps the Midianites or Idumaeans might share with them in this Name as they were partakers of their Quality which is not so to be appropriated unto either as if they had neither House or Town for the Tents of Kedar are most famous in Scripture yet saith the Prophet Let the Wildernesse and the Cities thereof lift up their voice the Towns that Kedar doth inhabit Isaiah 42. 11. Nor did he mean as many Tents as would make a Town for even in Moses time they had their places of defence as appears Gen. 25. 16. These be the sons of Ismael and these be their Names by their Towns and by their Castles twelve Princes of their Nations or rather twelve Heads of so many several Houses Tribes or Clans which kind of Regiment they continued till four hundred years after Christ And the Heathen Writers both Greek and Latin better expresse Moses words in the fore-cited place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then sundry Modern Interpreters do who call them Dukes or Princes being to the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Latins Phylarchi Arabum or to the later Writers Saracenorum albeit some Latin Writers call them
this come upon them that the Fulnesse of the Gentiles might come in With a more mightie hand hath God brought us out of the shadow of death and Dominions of Satan then he brought the Israelites out of Egypt out of the house of Bondage with a more powerful and harder stretched out Arm hath he scattered these Jews among all people from the one end of the world to the other then he brought the frogs flies and caterpillers into Egypt And it should be as a token in our hands and as frontlets between our childrens eyes that the Lord hath redeemed us through a mighty hand When Israel departed out of Egypt the Egyptian did not furnish him with weapons for his defence or Apologies for his departure These Jews scattered abroad are made such Messengers as Uriah was of their own destruction bearing records against themselves but sealed up from their sight holding Moses their chief Accuser in greatest Honour or to follow that faithful follower of Christ S. Augustine in his Similitude to this purpose although these Jews be desperately blind themselves yet they carry those Looking-glasses before them which long since put out their eyes by their too much gazing on them so as now they can hold them onely in their hands or turn their faces towards them not able to discern their misshapen visages in them but we Gentiles which come after them do herein go before them that we may clearly see their Deformity and Hideous blindnesse first caused by the glorious beams of the Divine Majestie shining in these sacred fountains whilest they used them as as Narcissus did his Well or little Babes do Books with fair Pictures only to solace themselves with representation of their Godly Forefathers Beauty set out in them in freshest colours not as Looking-glasses to discover much lesse to reform what was amisse in themselves whom they in the pride of their hearts still presumed to be in all points like their worthy Ancestors 8 If unto all their miseries throughout so many Ages we adde their perpetual Stupidity and Deadnesse of Heart to all works of the Spirit if to this again we adde their Incomparable Zeal and Courage in preserving the Letter of the Law and lay all unto our hearts what is it we can imagin the Lord could have none unto his vineyard that he hath not done to it He hath commanded the clouds not to rain upon the natural branches that the abundant fatness of the root might be wholly communicate to us Gentiles by nature wilde grafts He hath laid his vineyard in Israel waste and left the hill of Sion his wonted joy More desolate then the mountains of Gilboah that the dew of all his heavenly blessings might descend upon the vallies of the Nations Let us not therefore tempt the Lord our God in asking further Signs for confirmation of our Faith for no Sign can be given us Equivalent to this Desolation of the Jews Such as the dayes of Jerusalem were in her distresse such we know but how far more grievous we cannot conceive the Day of Judgement shall be even a Day of wrath and a Day of vengeance An end of dayes and an end of comfort a beginning of an endlesse night of sorrow troubles woe and miseries to the wicked Such as the condition of these Jews hath been for more then fifteen hundred years such shall the state of unbelievers be without end without all rest or securitie from danger disgrace and torture ten thousand times more dreadful and insufferable then what the others at any times have feared or felt What else hath been verified of them as in the Type must be fulfilled in unbelievers as in the Body or substance These shall fear both night and day and shall have no assurance of their life but in stead thereof an inevitable perpetuity of most grievous death In the morning they shall say Would God it were evening and at evening they shall say Would GOD it were morning and wish that Time might be no more or that no dayes of joy had ever been that all their mirth had been exchanged for sorrow even whilst it was first conceived within their breast that so no memory of sweet delights or pleasures past might adde gall unto the bitternesse of their present grief nor minister oyl unto that unquenchable flame wherein they frie. Thus much of Gods extraordinary mercies and judgements towards these Jews and of the Experiments which their Estate from time to time hath afforded for the establishing of our Assent to Scriptures 9 Particular judgements upon any Land or People as remarkable and perspicuous to common sense as heretofore have been we are not in this Age to expect The approach of this general and fearful judgement we may justly think doth swallow up the most of them as great plagues usually drink up all other diseases The conversion of these Jews we may probably expect as the chief Sign of later times onely this last part of Moses prophecy Leviticus chapter 26. 44. hath not been as yet fulfilled â—…ut must be in due time for so he saith Yet notwithstanding this even â—… the plagues and curses which he had threatned and we have seen fulâ—…d in these Jews when they shall be in the land of their enemies I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them For I am the Lord their GOD But I will remember for them the Covenant of old when I brought them out of the land of Egypt that I might be their God I am the Lord. And the continuation of their former plagues seemeth much interrupted the plagues themselves much mitigated in this last Age since the Gospel hath been again revealed as if their misery were almost expired and the day of their redemption drawing nigh Yet would I request such as with me hold their general conversion before the end of all things as a truth probably grounded on GODS word not to put that evil day far from them as if it could not take them unawares unâ—l GODS promise to this people be accomplished For were that the point now in hand I could me thinks As probably gather out of Scriptures that their conversion shall be sodain As at all and such as many parts of the world shall not so soon hear of by Authentick reports or uncontroulable relation as sensibly see at our general meeting before our Judge 10 Like Experiments might be drawn from the Revolutions or Alterations of other states oft times wrought by such causes as are without the reach of Policie but most consonant to the Rules of Scriptures or from the Verification of such rules in Gods Judgements upon private persons But these observations cannot be made so evident to ordinary Readers before the doctrine of Gods providence be unfolded Wherefore I must refer them partly to that place partly to others of my Labours which have been most plentiful in this
anus Christiana quae non sciat Christum natum incarnatum fuisse Saint Pauls Cospel was sufficiently known in this mans Sense of his words because there is neither Christian childe nor old wife but knows that Christ was incarnate and born Too many I fear of his and his fellows catechizing know Christ no otherwise then old Wives or little Children know ordinary matters or Stories past that is only by old Wives Tales lying Legends or Tradition And on this fashion and better did the Jews Know Moses and Believed on him yet did they neither Know Him nor his Doctrine as they should have done nor in such a Sense as the Scripture useth this word Knowledge Such as he would have us content our selves withall is rather blindnesse then Knowledg and makes a man never a whit the better Christian but a greater Hypocrite 2 Let Bellarmines Answer stand thus far for true that the Knowing of Christ and Belief of the Gospel are manifest to all that are not given over to Jewish Blindnesse And what it is to Know Christ or believe the Gospel in Saint Pauls Phrase by Gods assistance we shall further explicate in the Articles following To Know Christ was all Saint Paul desired because it contained all Knowledge of Scriptures and whether Saint Paul did not desire to Know Scriptures or whether he had not his Desire herein 〈◊〉 Christian Consciences judge 3 And because I must conclude this Point as I promised with this Testimony of Saint Paul Beloved Christian whosoever thou art that shalt read these Meditations ask Counsel of thine own Heart Consult with thy Conscience consider well and give Sentence betwixt me and this Romish Doctor what kind of Knowledge Saint Paul here meant whether an Implicite or Hear 〈◊〉 Knowledge of Christ and his Kingdom in grosse or an expresse distinct true Knowledge raised from Moses and the Prophets consonancy with the Gospel of Scriptures necessary to Mens Salvation in their several Courses of life I 〈◊〉 not wrong thy Judgement so much as to seek Arguments or Authorities of Expositors for thy information in this plain undoubted caâ—e It shall sussice to rehearse the Words of that Law about whose Sence we now contend and by which we must be tried from the twelfth verse of the third to the sixth verse of the fourth Chapter of the second to the Corinthians 4 Seeing then we have such trust we use great Boldnesse of Speech and we are not as Moses which put a Veil upon his face that the Children of Israel should not look unto the end of that which should be abolished Therefore their minds are hardened For until this day remaineth the same Covering untaken away in the reading of the Old Testament Yet was the Old Testament the only Scripture in those times easie to be understood but for this Veil And this Veil as the Apostle adds verse the fourteenth put away these Scriptures then which were so difficult to the Jew are Easie to all that are in Christ by whose death the Veil was rent and that Light which shone on Moses face as the Sun upon the Eastern skie in the dawning was fully manifested to the Inhabitants of the earth since the Sun of righteousnesse did appear For the publishing of the Gospel is the putting away of the former Veil But for the Jewes even until this day saith the Apostle When Moses is read the Veil is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the Veil shall be taken away For this Doctrine of Saint Paul as often hath been said was in their Hearts and in their mouthes Deut. 30. 14. The Apostle concludes Now the Lord is the Spirit and where the Spirit of the Lord is there is Liberty Liberty indeed in respect of that Servitude which was under the Law then they were Servants because they knew not their Masters will John 15. 15. but since the Ministry of the New Testament We all behold as in a Mirrour the Glory of the Lord with open face Verse 18. Out of our Apostles discourse this is most evident that it was the Glory of his Ministry and Evidence of Doctrine which made him so consident in the execution of this Function God saith he hath made us able Ministers of the New Testament not of the Letter but of the Spirit 2 Cor. 3. 6. And this compared with the Ministry of the Old did far exceed it in Glory and Perspicuity as he proves from the sixth verse to the eighteenth 5 The judicious Reader though not admonished would of his own accord observe how the Apostle takes Clearnesse and Perspicuity as an Adjunct of the New Testament's Glory the Jesuites quite contrary would make the Scriptures Dignity and Majesty Mother of Difficulty and Obscurity But because it was so much more glorious and perspicuous then the Ministery of the Old Testament was The Apostle infers 2 Cor. 4. 1 2. Therefore seeing we have this Ministery of the New Testament so glorious and perspiâ—uous as we have received mercy we faint not but have cast off the cloak of shame and walk not in craftinesse neither handle we the Word of God deceitfully for why should any when it will approve it self but in declaration of the Truth approve our selves to every mans Conscience in the sight of God What Proof could he make to their Consciences but only from the Evidence of that Truth which he taught and his Sincerity in teaching it These two would bind all such as made any conscience of their wayes to admit his Doctrine Whence he infers in the very next words verse 3. If then our Gospel be bid c. Briefly refuting all the Romanists Objections in this Argument before they were conceived punctim even to an hairs breadth For this would have been their common place had they lived in Saint Pauls time You may boast and say your Doctrine of the New Testament is evident and manifest but what wise man will believe you when a great many as good Schollers as your self think the contrary most true Unto this Objection of the Jews then of the Jesuites now of Satan both now and then and alwayes frequent in the mouth of Hell our Apostle answers directly as from his Doctrine we have done all the Jesuites Arguments If the Gospel be hid as indeed to some too many it is Yet it is hid only to them that perish whose Minds the God of this World hath blinded that the glorious Gospel of Christ which is the Image of God should not shine unto them 6 The Gospel then did shine yet not to Blinded eyes to whom then only to such as were indued with the Spirit of Liberty seeing the New Testament as he said was the Ministry of the Spirit of which these Jews were not partakers because they followed the Letter or Outside of the Law and had Moses Writings as children Lessons they understand not at their Tongues end not in their Hearts SECT
perswasions receive increase of strength from addition of probabilities But his words are more general and concern not onely uncertain but all perswasions that a faithfull man in this life can have of Gods Word at least of those Writings which we and they acknowledge for such and the mark he aims at is That no perswasion in Divine matters can be certain without the Churches confirmation as he expressely addeth in his answer to the next Argument 3 If the Reader will be attentive he shall easily perceive that not our Writers Objections but Bellarmias Answer is tainted with a quivecation For this speech of his The Church doth judge whether that which the Scriptures 〈◊〉 be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitely or indeterminately for that which God hath spoken whatsoever that be Or Of those particular Scriptures which we and they acknowledge or any determinate written or unwritten precepts questionable whether they were from God or no. 4 If we speak of Scriptures in the former sence Bellarmins answer is true For the Romish Church doth not take upon her to judge whether that which is supposed or acknowledged by all for Gods Word be most true in it proper and native but indeterminate sence seeing this is a Maxim unquestionable amongst all such as have any notion of a Dietie Whatsoever God hath spoken is most true in that sense wherein he meant it But if we descend to any terminate speeches written or unwritten 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 upon her absolutely to judge of all and every part of them For this is the very Abstract or abridgement of that infinite Prerogative which she challengeth All man must infalliblie believe That to be Gods Word which she commends That not to be His Word which she disclaims for such So as onely the former transcendent and indeterminate truth Whatsoever God saith is true is exempt from the Popes unlimited transcendent royal sentence no other word or syllable of truth which we can imagine God hath or might have spoken since the World began either by his own or his Sons mouth by the Ministery of his Angels Prophets Apostles or Evangelists but is every way absolutely subject to the Popes Monarchical censure 5 And here let not the Reader mistake it as any argument of our Adversaries ingenuitie that they will for their own advantage vouchsafe to grant what no Heathen Idolater did ever deny Whatsoever God saith is true For unlesse this were granted by all the Pope could have no possible grounds of pretence or claim to his absolute Infallibilitie or infinite supremacie over all And that which his hirelings seek to build upon the former foundation is Whatsoever the Pope hath said or shall say ex cathedra is most true because if we descend to any determinate truths we must believe that God hath spoken all and onely that which the Pope hath already testified or when any question ariseth shall testifie he hath spoken In fine the present Pope by their Positions is Gods onely living Mouth onely alsufficient to justifie or authentically witnesse all his words past all which without him are unto us as Dead Whence they must of necessity admit the same proportion betwixt the present Popes and Gods acknowledged written Word or supposed unwritten veritie which in civil matters we make betwixt a credible mans personal avouchment or living testimony of what he hath seen heard or known by undoubted experience and another mans heresay report either of the matters he spake of his speeches themselves or their true sence and meaning after his death For the Prophets Apostles and Evangelists to use their words are dead and Christ is absent so as we can neither be certain what they have spoken or what they meant in their supposed speeches but per vivam vocem Ecclesiae by the living voice of the present visible Church whose words are altogether as unfallible as Gods own words were And for this reason must be acknowledged a most absolute Judge of Gods written and unwritten words aswell of their Spiritual Sence and meaning as of their outward frame or visible Character This is the height of their iniquitie and will infer more then our purposed Conclusion in this Section That even of such places as are acknowledged by them for Gods Word we must not believe any determinate sence or meaning but what the Pope shall expressely give or may be presumed to allow of 6 This Doctrine as I would request the Reader to observe brings the second and third Person in Trinity on the one Partie and the Pope on the other to as plain and evident competition for Rule or Soveraignty over professed Christians faith as God and Baal were at in Elia's time This their Doctrine thus in shew grounded upon in deed and issue most opposite to Scriptures is the true Spiritual Inquisition-house whereof that material or bodily one is but a Type These following are the joynts or limmes of that rack of Conscience whereunto all such as are or would be true members of Christ but willing withall to hold their Union with the Pope as Visible Head of the Church are daily and hourly subject 7 First their souls are tied by surest bonds of faith and nature unto this Principle Whatsoever God hath said is most true the Jesuites again seek to fasten their faith and conscience as strongly unto this God speaks whatsoever the Pope speaks ex cathedra This third likewise must be believed as an Oracle of God even by Papists for the Pope hath spoken it ex cathedra The Books of Moses the Prophets the four Evangelists are Gods Words Whatsoever these have spoken we contend all should believe for Gods own Word upon such grounds as Saint Peter did from experience of their life-working sence communicate unto them by hearing reading meditating or practise But the Pope upon some controversies arising propounds a sence of these Writings or of some part of them quite contrary to that which brought the former comfort to our souls a sence to all unpartiall sences contradictory to the places joyntly acknowledged for Gods Word A sence the more we think on in sobriety the more we dislike a sence the more earnestly we pray to God for his Spirits assistance and other good means for the right understanding of his Word and encrease of faith the more still we distast and loath Here unlesse we let go some one or more of the mentioned holdfasts of faith either the first whatsoever God saith is true or the second Whatsoever the Pope saith God saith or the third The Mosâ—â—cal Evangelical and Apostolical Writings or those particular places about whose senâ—e the Controversie is were spoken by God our souls are put to more violent torture then Raviliacks bodie was But
the true Papists are wise enough to slip the third or last so as it shall not pinch them and have a trick withall to make the First yeeld what way they please who are resolved to follow what way soever it shall please the Popes Authority whereunto their souls indeed are onely tied to lead them But of such as ever had or hope to have any tast or relish of Gods Spirit if any should resolve absolutely to believe his interpretation of any place of Scripture contrary to that life-working sence which must be in every heart endued with hope of seeing God that mans disloyalty towards God and his Holy Spirit is as impudent as if a poor subject should replie unto his Prince commanding him in expresse termes to do thus or so I will not believe your words have any such meaning as they naturally import but a contrary such as one of my fellow-servants hath already acquainted me withall whatsoever you say I know your meaning is I should believe him in all things concerning your will and pleasure and whatsoever he shall enjoyn that will I do 8 That neither the Church can prove the Scriptures nor the Scriptures the Churches Authoritie was proved in the fourth Section of the former Book That such as hold this damnable Doctrine against which we dispute do not at all believe God speaking in the Scriptures shall be evinced in the third Section of this The present inconvenience which now will they nill they we are to wrest from their resolutions of faith is That in deed and conscience they either acknowledge no Authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CAP. III. Inferring the general 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 inconvenience it will not be amisse to propose Bellarmines resolution of a Roman Catholicks faith One especial Objection of our Writers as he frameth it is That Faith if depending on the Churches judgement is grounded but upon the word of man a weake foundation for such an Edifice that the Scripture was given by the Spirit of God and must therefore be understood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church 〈◊〉 of the Councel or the Pope speaking ex Cathedra is not the bare word of man He means no word obnoxious to errour but in some sort the Word of God in as much as it is uttered by the assistance and Government of the Holy Ghost I adde saith he that Hereticks are they which indeed do lean upon a brokenreed For we must know that a proposition of Faith must be concluded in this or the like Sâ—llogisme Whatsoever God hath revealed in Scripture is true but God hath revealed this or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certain amongst all the second likewise amongst Catholicks is most firm as being supported by the testimonie of the Church Councel or Pope of whose immunity from possibilitie of erring we have expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and us I have prayed for thee thy faith should not fail But amongst Hereticks the second or minor proposition is grounded onely on conjecture or judgement of a private Spirit which usually seems but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Hereticks such in his language are all that will not relie upon the Church is but conjectural and uncertain 2 A dreadfull imputation could it be as substantially proved as it is confidently avouched And the consequence of his resolution generally held by all his fellows is of no lesse importance then this That no man can be infallibly assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures received by us and them unlesse he have the Churches Authority for confirmation of both For unto us that onely which the Church avoucheth is certain and unfallible that sence of it which the Church gives onely sound if we speak of any particular or determinate truths 3 How certain and unfallible Assent unto all or any Scriptures may be wrought in mens hearts without any infallible teacher already hath been and hereafter shal be God willing in more particular sort exemplified In this place it stood the Jesuite upon to have given a better solution to the doubt objected which he is so far from unloosing that he rather knits it faster as shal appear if the Reader wil first cal to mind That for the establishing of firm and undoubted assent to any truth proposed it skils not how infallible the truth in it self or the proposer be unlesse they whose Relief or Assent is demanded be as infallibly perswaded of this Infallibility in the truth or the proposer In this respect our adversaries plead their immunity from errour as an Article necessary to be infallibly Believed for confirmation of Gods Word alwayes most infallible as all grant in it self but not so as they affirm to us until it be avouched by Infallible authority 4 Herein they concur with us Both with the truth That if we believe it only as probable that God spake all those words which we acknowledge to be most infallible because his our belief notwithstanding is not infallible but probable or conjectural For as a man may have bad desires of things essentially good so may he have uncertain perswasions of truthes in themselves most certain It is not therefore the supposed Infallibility of the Church or Pope howsoever but infallibly apprehended and believed that must strengthen our faith which otherwise as is pretended would be but conjectural And by the former principle acknowledged as wel by them as us it necessarily follows that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent unto the minor proposition i. unto any determinate part of Gods Word is only probable not Infallible For by the Jesuites Doctrine we cannot be certainly perswaded that God spake this or that but by the Churches testimony The immediate consequence of which two assertions compared together is we cannot be more certain that God hath spoken this or that then we are of the Churches Infallibility If then we be only probably not infallibly perswaded that the Church is infallible our Belief of the minor proposition that is of any determinate truth which men suppose God hath spoken must be only probable or conjectural not infallible Consequently to these collections the learned Papists generaly hold that the Churches Infallibility must be absolutely and infallibly believed as you heard before out of Canus Bellarmin and Valentian otherwise as Bellarmin would infer our Belief of the Minor in any
immediately sent from Heaven not made by multiplication of such bread as they might have bought of ordinary Bakers Nor doth our Saviour seek to win them by out-vying Moses in multitude or magnificence of his miracles but by alluring them to taste and prove his heavenly doctrine For The Experiments that give us the seal and assurance of lively faith must of necessety he within us even in our hearts and in our souls and these are they Had this people without miracles been dicto audiens as they were enjoyned by Moses in that they took him for a Prophet they might in short time have known what Peter confessed Verba vitae aeternae habes Thou hast the words of eternal life whose sweetness once inwardly tasted was much more then all the miracles that could be wrought without his hearers or upon them But of such works these proud Jews never dreamed as not knowing the Scriptures nor the vertue of their Messias who as the Prophets had soretold was to preach the Gospel unto the poor to comfort such as mourned in Sion to whom no miracles could be more welcome then such as he did for what could be more acceptable to the blind then restitution of sight to the lame then right use of his limbs what more grateful message could be uttered to the deaf then Ephata to have his ears opened what to the dumb then unâ—ying of the tongue what to the possessed then to be freed from the tyrannie of Satan or his Ministers Finally as the Evangelist notes he did all things well and unto the best contentment possible of every afflicted soul far above the exigence or significations of their peculiar necessities but further beyond their expectation In every work he shewed his willingnesse in all his power to ease and refresh all that were weary and heavy laden but unto such as thought themselves so whole and sound as no way to need his Physick rather desirous to feed their curious fancies with superfluous or unnecessary wonders he was not willing to give satisfaction by turning Gods graces into wantonnesse or vain ostentation of his power or skil Another especial occasion of this peoples stumbling at this stone elect and pretious was their not considering that many of Moses greatest wonders were types partly of those glorious miracles which Messiah was to work secretly by his spirit manifested only to the â—earts and consciences in whom they were wrought partly of that his glory and power which was outwardly revealed to his Disciples and might so have been to more had they not stumbled as the Proverb is in the very Entry and so departed from him in despair bred from a foolish prejudice that no great good could be expected from a Nazarite of parentage birth and education so mean CAP. XXI Confirming the truth delivered in the former Chapter from the very law given by Moses for discerning the great Prophet further exemplifying the use and force of miracles for begetting faith The manner of trying Prophesies of the similitude betwixt Christ and Moses 1 AS well for farther discovery of Romish blasphemy as ratification of our former assertion let us view with diligence that place of Moses wherein such strict obedience and attention to the Messias doctrine is enjoyned as no where else such as no other may exact without incurring the curse there threatned to the disobedient The Lord thy God will raise thee up a Prophet like unto me from among you even of thy brethren unto him ye shall hearken According to all that thou desiredst the Lord thy God in Horeb in the day of the assembly when thou saidst Let me hear the voice of my Lord God no more nor see this great fire any more that I die not And the Lord said unto me they have well spoken I will raise them up a Prophet from among their Brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And whosoever will not hearken unto my words which he shall speak in my Name I will require it of him This prophesie by joynt consent of best interpreters as well modern as ancient Pontificians as Protestants may be truly and literally applied to other Prophets whether of the old or new Testament according to that measure of the spirit they had from him of whose fulnesse all as well such as in time went before him as those that came after him had received grace for grace True it is if we rightly value the strict propriety of every word or clause in the whole context what all historical circumstances put together import or the ful extent of S. Peters paraphrase on the last sentence it cannot be exactly fitted unto any but Christ unto whom only the whole discourse is as fully commensurable as a well made garment to the body that wears it yet is this no impediment why the same rule taken according to some literal circumstances might not usually serve for certain discretion of true Prophets from false as we use to notifie lesser but indefinite quantities of things by the known parts of some greater measure commensurable if we take the whole to substances of a larger size 2 Evident it is out of the literal meaning of this law acknowledged by all that Israel was strictly bound to hearken unto such Prophets as God at any time should raise them up though with most attention and greatest reverence to hear The Prince of Prophets But the question is upon what tearms or how far they were bound to hear all Absolutely and at first proposal of their doctrines without examination of them by the written law So might he that could have set the best leg foremost and stept up soonest into Moses chair have kept the rest of his profession in aw by thundering out Anathema's thence as the Pope doth from S. Peters to all gain-sayers priest or people By what rule then were true Prophets to be distinguished from false By miracles These were means of times effectual but as was intimated more usual for enforcing men to an acknowledgement of the truth in general then for trying particular controversies by amongst true professors in respect of whom they were subordinate to that rule given by Moses in the words immediately following But the Prophet that shall presume to speak a word in any Name which I have not commanded him to speak or that speaketh in the name of other Gods even the same Prophet shall die And if thou think in thine heart How shall we know the word which the Lord hath not spoken When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not therefore be afraid of him 3 Before this or any other part of the law was written somewhat in proportion answerable to
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual 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 unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence 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 be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
labouring in vain to see the Truth of Divine revelations without it as much in vain as if a man should strive to see colours without light For this is Sacroboscus instance Besides the habit of faith seated in the understanding and the supernatural concourse of the Holy Spirit due to all endued with the babit of faith but necessary in respect of the subject or party two things more are requisite on the behalf of the object of which if either be wanting the facultie can never perform it proper function Of these two the one is that the proposition to be believed be revealed by God the other that there be a sufficient proposal made to us that God hath revealed it For an unsufficient proposal of any object is as none as may appear by the example of light which proposeth colours to be seen For when the light is weak or scant we cannot discern Colours not that we want a visible object but because we want light sufficient to illuminate the object or the space betwixt us and it He adds withall such as disclaim the Churches Authority and are content with this That Truths of faith are revealed by God in his Word and hence promise themselves the supernatural 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 himself because he hath Colours before his eyes and God ready to afford his ordinary concourse as oft as he is disposed to exercise his visive faculty he should be able to see them without light For saith this Jesuite the Prophets are dead Apostles dead Christ gone to heaven and instead of all Prophets Apostles or himself hath left us his Church Nor is it to be expected that God will every where upon all occasions supply the want of the external proposals by the abundance of internal illuminations as he did to our first parent or Saint Paul who had his Gospel neither from man nor by man but by the revelation of Jesus Christ For those are priviledges 6 The calumnie intended in this last instance hath often heretofore been prevented We never denied either the necessity or suffâ—iciencie of the Churches proposal as an external mean we account no other of that rank and nature is or could be either more necessary or more sufficient Saint Paul we grant had an extraordinary priviledge and yet for his private information had the truth proposed unto him by Ananias though the gifts of his publick Ministery were immediately from God Both the measure of his faith and manner of attaining it were unusual but his faith it self once attained no otherwise independent of any external proposal then ours is and all Christians must be We should have been more beholden to this professor had he distinctly told us what it is in their language to have a sufficient proposer albeit this we may gather from his words late cited and these following The Sectaries take upon 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 be 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 believe the Church absolutely without its or ands Thus believing we have Gods Word sufficiently proposed without this belief or acknowledgement of such authority in the Church we have no sufficient proposal of it but strive as foolishly to hear God speak as if we sought to see Colours without the light 7 It appears I hope as clearly to the Reader as to me that the Churches testimony or authority by our Adversaries Doctrine benefits none but such as stedfastly and absolutely believe it in all things But he that so believes it may by it easily believe all other points as he that can perfectly see the light may see Colours by it Want of this radical belief in us makes our faith in their opinion so unstable or rather blind and dead Yet can I hardly perswadâ— my self all of them will grant the Church addes any inherent or participated splendor to divine revelations whereby they become perspicuous in themselves as Colours are made visible by irradiation of the Sun Thus much notwithstanding all of them I know willingly would subscribe unto A Protestant can neither of himself be infallibly perswaded of the Truth of Scriptures or other conclusions of faith nor doth he absolutely believe any others that are infallible in their determinations but a Roman Catholick albeit by his private spirit he cannot infallibly believe them yet he infalliby believes the Church which cannot erre in belief All then that a Papist hath more then a Protestant is this his Belief of the Church if once he doubt of this he is where he was Which in plain termes is as much as to say ‖ He believes the Church concerning Scriptures not Scriptures That this is the true interpretation of their Tenent may easily be gathered from their own writings For Bellarmine expressely contends and all of them suppose that saying of Saint Austin Non crederem Evangelio nisime commoveret Ecclesiae authoritas I would not believe the Gospel unlesse the Churches authority did thereto move me to be 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 commoveret Petri fiâ—elitas I would not trust Frances but for Peters word this speech resolved into it natural or proper sence is aequivalent unto this I do not trust Frances but Peter that gives his word for him And in case Peter should prove false or be distrusted by him that took his word for Frances as yet not believed but for Peters sake the creditor could have no hold of either Thus if Bellarmine and his fellows be as they would seem to make S. Austin minded not to believe the Gospel but for the Churches authority or proposal of it let them speak plainly and properly not in parables or metaphors and so we shall know their meaning to be That they indeed believe not the Scriptures but the Church or the Church truly and really the Scriptures onely by extrinsecal denomination 8 Nor can they reply either consequently to Sacrobos us instance or their general Tenents that as he which sees colours by the light truly sees colours not the light onely so he that believes Scriptures by the Churches infallible proposal believes not the Churches proposal onely but Scriptures as truely and properly The diversity of reason in these two consequences ariseth from the diverse manner of seeing colours by the Suns light and believing
on Him Accidents have a kind of existence peculiar to themselves yet cannot so properly be said to exist as their subjects on whom they have such double dependance Nor can the Moon so truely say my beauty is my own as may the Sun which lends light and splendor to this his sister as it were upon condition she never use it but in his sight For the same reason That for which we believe another thing is alwaies more truely more really and more properly believed then that which is believed for it if the one belief necessarily depend upon the other Tam in facto esse quam in sieri from the first beginning to the latter end For of beliefs thus mutually affected the one is real and radical the other nominal or at the most by participation only real This consequence is unsound Intellective knowledge depends on sensitive therfore sensitive is of these two the surer The reason is because intellective knowledge depends on sensitive onely in the acquisition not after it is acquired But this inference is most undoubted We believe the conclusion for the premisses therefore we believe the premisses the better because belief of the conclusion absolutely depends upon the premisses during the whole continuance of it This is the great Philosophers Rule and a branch of the former Axiom And some justly question whether in Scholastick proprietie of speech we can truely say there is a belief of the conclusion distinct from the belief of the premisses or rather the belief of the premisses is by extrinsical denomination attributed unto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particular essentially subordinate to an universal of truth unquestionable As be that infallibly believes every man is a reasonable creature infallibly believes Socrates is such Nor can we say there be two distinct beliefs one of the universal another of this particular for he that sayeth All excepteth â—one If Socrates then make one in the Catalogue of men he that formerly knew all knew him to be a reasonable Creature all he had to learn was what was meant by this name Socrates a man or a beast After he knows him to be a man in knowing him to be a reasonable creature he knows no more then he did before in that uniuersal Every man is a reasonable creature The like consequence holds as firm in our present argument He that believes this universal Whatsoever the Church proposeth concerning Scriptures is most true hath no more to learn but onely what particulars the Church proposeth These being known we cannot imagine there should be two distinct Beliefs one of the Churches general infallibilitie another of the particular truths 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 proposal believes or knowes this particular The Book of Revelations was from God receives no increase of former belief For before he believed all the Church did propose and therefore this particular Because one of all 4 The truth of this Conclusion may again from a main principle of Romish Faith be thus demonstrated Whatsoever unwritten traditions the Church shall propose though yet unheard of or unpossible otherwise to be known then onely by the Churches asseveration all Romanists are bound as certainly to believe as devoutly to embrace as any truths contained in the written word acknowledged by us the Jews and them for divine Now if either from their own experience the joynt consent of sincere antiquitie or testimony of Gods spirit speaking to thâ—m in private or what means soever else possible or imaginable they gave any absolute credence unto the written word or matters containd in it besides that they give unto the Churches general veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiâ—r to them must needs be morefirmly believed and embraced then such unwritten traditions as are in themselves suspicious uncapable of other Credit then what they borrow from the Church For in respect of the Churches proposal which is one and the same alike peremptory in both Scriptures and traditions of what kind soever must be equally believed And if such traditions as can have no assurance besides the Churches testimony must be as well believed as Scriptures or Divine truths contained in them the former conclusion is evidently necessary That they neither believe the Scriptures nor the truths contained in them but the Churches proposal of them onely For the least belief of any Divine Truth added to belief of the Churches proposal which equally concerns written and unwritten verities would dissolve the former equality But that by the Trent Councel may not be dissolved Therefore our adversaries in deed and verity believe no Scriptures nor Divine written Truth but the Churches proposal onely concerning them And Sacrobosous bewrays his readâ—ness to believe the Church as absolutely as my Châ—istian can do God or Christ though no 〈◊〉 of the New-Testament were extant Foâ— â—hat the Church cannot erre was an â—…led by God proposed by the Church â—… by the thâ— faithful before any part of the New â—estament was written Now he that without 〈◊〉 Dâ—ctrines of Jesus Christ would believe the Doctrines of faith as sirmly as with it believes not the Gospel which now he hath but their authorities onely upon which though we had it not he would as absolute rely for all matters of Doctrine supposed to be contained in it 5 Of further to illustrate the truth of our conclusion with this Jesuites 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 seen of us but by the light so by his Doctrine neither the Canon of Scriptures or any part thereof can be known without the Churches testimony Again as removal of light presently makes us lose the sight of colours so doubt or denial of the Churches authority dâ—prives us of all true and stedfast belief concerning Gods Word or any matter contained in it God as they plead hath revealed his will obseurely and unto a distinct or clear apprehension of what is obscurely revealed the visible Churches declaration is no less necessary then light to discernment of colours The Reason is one in both and is this As the actual visibility of colours wholly depends upon the light as well for existence as duration so by Jesuitical Doctrine True belief 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 self is more visible then colours seeing by it alone colours become actually visible so will it necessarily follow that the Churches Declaration that is the Popes priviledge for not
then demonstrative Evidence of divine Truths which glorified Saints enjoy and obseurity or Jewish Blindness The particular manner how Gods Spirit works lively Faith by such Experiments as â—…tly I did and hereafter must acquaint him withall the Reader I hope will gather of his own accord out of the discourses following concerning the nature of Christian Faith and the Principal Objects thereof whereunto my Meditations are now add 〈◊〉 my long durance in this unpleasant subject having bred in my soul a more eagâ—r thâ—… after these well springs of life FINIS Though the Observant Reader may serve himself well of the Contents of every Chapter and the Table of Texts of Scripture as also of the Titles of every Page and Marginal Briefs yet for his further advantage is made this ensuing Table To which every Reader may adde what he pleases space being left The Figure signifies the Page M. the Margin A THe sin of Aaron extenuated by Jews pag. 38 Abrahams faith and Jews stubbornness 132 The sin of Abiram aggravated 410 The Authors Aboadment 507 His prayer 508 Apparitions of Heathen Gods 34 c. Actions humane distinguished 168 Actions not of faith 177 to 184 See Doubts Not of Faith Obedience The same ill Action may be less of faith in the confident then in the scrupler 184 Best method to square our actions to the rule of faith 185 Adrians severity against the Jews 111 112 c. Acosta's zeal for Popes supremacy 314 Adam did eat not doubting yet condemned 185 Adoration of the Hoast dangerous to mens souls 328 Council of Trents decree for adoration 329 m. To Adore a creature wherein the divel lurks Vasques thinks lawful if one direct not Worship to him 329 Saracens Adore a stone and a star 107 Adoration of a dead dog deliberated if not done 501 m. Ahabs Prophets 418 Elijahs and Michaiahs Prophesies abused by Polititians 1b Albigenses and Picards persecuted by the Provost Stenelda who wrote to S. Bernard about them 245 c. Alexander the great General to Solomon say the Turks 46 Ancient times not to be measured by latter and why 37 to 42 How we may dissent from the Ancient 266 267 268 Angels sent to gather the elect how meant 101 Angels got Israel miraculous victories 35 Androgyni Platonis 56 Different Ages divers events 309 c. We mistrust Antiquity why 37. c. Alphon. the great got great honor being prisoner 61 Antoninies Army relieved with water 78 Arnuphis the sorcerer by the Heathen said to do it ibid. Arabians cruelty to the Jews Ambassadors 77 Antichrists exaltation first degree 315 c. Second degree of it 375 c. Third degree 464 c. Excesse of His exaltation 449 c. Antichrist may in formall termes confesse Christ 355 Antichrists spirit ib. Antichristianisme not contradictory to Christianity but contrary 355 Romish religion So. ib. 360 Antichrist a Judas a secret underminer 373 The Great Antichrist 347 c. 374. Antidote against Romish enchanting sorcery 307 Apothegmes Crantzius 139. Carafa's 505. P. Leo's ib. Assent conditional 189 c. It differs from implicit faith 196 Four things considerable for guiding our Assent to truth proposed 191 Assent See belief and faith Atheists credulous in their kind though mistrustfull of Scripture 37 Atheists rare in old time 38 Authorit as docentis how it is a ground unto unevident Assent 2 3 Authority Divine is ground of faith infallible 7 Authority of Jewish Church after Moses his death 411 c. Authority see Pope Sanedrim Universall Aristotles Rule for Poets To have a true History for ground 27 Aristotle confounds the Causes 54 He leads us not to the First Cause or last end ergo imperfect ib. B BAal See Prophets Beclzebub might cast out devils upon designe as Cheaters lose 436 Baptisme with water and the holy Ghost Typified by the pillar of cloud and of fire 447 Babels building transformed by Poets into the Giants war 56 Roma Babel rediviva 244 245 Bassina's vision 4â— Belief is an assent without plain evidence 2 3 Belief how increased in strength and certainty 4 5 6 Objects of Belief distinguished 5 Belief of Gods Word though but conditionall what it effects and requires 8 9 Belief of Scriptures how to be confirmed by experiments in our selves 140 to 145 Belief of known Oracles confirmed in S. Peter by experiment 140 Belief of God wrought in Naaman by experiment onely 141 See experiment Belief of principal parts of Scripture ties our faith to the rest 148 c. Belief of Scripture to be got by practise not by Discourse 150 Belief must be wrought by the Spirit though by means 150 See Faith Conditional Belief the nature use conditions properties of it 189 Pronenesse to Believe when and in whom good or ill 419 Romish Belief meerly Humane 365 c. He that Believes the Romish Churches Authority as some teach it Believes no Article of Christian faith 464 He that Believes the Pope absolutely without all examination believes nor Christ nor his Gospel 494 Such Belief emboldens the Believer to villany ib. Romish Belief on the Church not on God 478 c. Bellarmin cited Bellarmins Catholick fyllogisme and resolution of faith 319 c. Bellarmins strange position if the Pope call evil good Papists must believe it 322. m. Bellarmins Put-off about Ahabs 400 prophets 418 Bellarmin confesses that nor Pope nor Councils can judge of scripture translated into modern Languages 157 St. Bernard against Rodulphus a vile Monk who preach't it was lawfull to spoil the Jewes to maintain the Holy war 117 Blasphemie Romish 309 c. 315 c. Blasphemy preferring Human Authority before Divine 316 Mouth of Blasphemy 450 502 More Blasphemy Romish 460 499 507 C CAnonical Books of the Old Testament to be known by the Jew 146 Of the New now confirmed 147 Trent Canon about Canonical Books 310 c. Cansuizing vide Saints Canus cited Caxus See Romish Writers in letter R. Cajetan and Cassander desired Reformation 276 Cardinall Carafa's blessing to the people 505 French Cardinals addresse to St. Cuthbert at Durham 160 Carbarinus defends the Council of Trent yet holds certainty of salvation 274 Ex Cathedra hard to know when the Pope speaks of it 404 Characters of sacred Writings 13 Charles Martel his martial Act. 110 c. Christian Religion confirmed by the ceasing of Oracles 30 c. Christ why so little spoken of by Heathen Writers 113 Christian Expeditions to recover Jewry bring evil upon the Jews 116 The Christian Cause and Cause called Catholick 155 Similitude betwixt Christ and Moses 434 c. Christs predictions and discovery of secrets prove him to be God and the Messiah 441 Church our Church in Romish as gold in drosse 245 m Comparison between our Church and the Romish for means of ending Controversies 272 c. The Church of Rome most needs means to end and take up Controversies 275 c. Jewish Church Representative a corrupt Judge in matters of God 422
punishment 427 Spirit of God not to be known but by his fruits 150 Betwixt the Spirit of God and that of the Papacy the opposition is Diametral 449 c Christ would not suffer unclean spirits to publish the Gospel 354 Spirit of Antichrist 355 Spirits see Triall Proper sorcery in Jesuiticall doctrine 502 Sodom Straboes report of it 50. Circumference sixty furlongs Thirteen populous cities in that soyl destroyed by earthquake sayes he ib. Lots sons in law their wives Lots other daughters probably all destroyed in Sodom 49 Salt-sea might season the Atheist 50 Scriptures truth hath greater and surer tradition then any other Writings 10 Incitement to search the script 9 Madness not to search the script 9 Scripture miracles proved true 11 Script divine truth proved by its prevailing without outward help 11 Script confirmed by the solid marks of Historical truth 13 ad 17 Script divine truth proved by harmony of sacred Writers 17. script divine truth proved from its drift and scope 17 Script Authority proved from the vehemency and sincerity of spirituall affections 19 ad 25 Script truth proved by Poeticall fables 27 ad 30 Some scripture relations confirmed by the apparition of Heathen gods 34 ad 37 Scripture truths transformed into Poeticall fables 46 ad 57. scriptures relation of the Suns standing still misapplied to Atreus 48 Scripture relation of the fiery serpents changed into Cadmus his Dragon ib. Scripture relation of Sodom and Gomorâ—ha proved true by reason and sense 50 Scripture genealogies agree with the names of Nations 52. scriptures relations of the first inhabited parts how proved 53 Scriptures truth proved by Gods proceeding with the Iews 61 ad 90 Scriptures proved by the Iews desolation 137 Scriptures truth how to be confirmed by experiments in our selves 140 ad 145 Scriptures how to be read and heard 142 Many good qualifications required in Readers of scriptures that they may understand them 210 to 219 223 to 229 233 c. 248 256 258 c 261 264 270 Scriptures why so ineffectual in their Readers and Hearers 142 script ineffectivenesse in some no derogation to their power 142. script truth confirmed by the consent of Papists Protestants Jews 146. scripture truth to be known by practise 150. scriptures how unreasonably neglected and distrusted ib. script writ by Moses a perfect rule to the Israelites 229 to 233 255 263 Agreements and Differences betwixt Papist and Protestant about script 163 Obscurity pretended by Papists hinders not script from being that Rule 201 How Protestants grant ' script obscure 201 to 206 Unto what men and for what causes scriptures be obscure 206 to 210 Roâ—ish objections against perspicuity of script flye at God and the Pen-men of holy Writ as much as us 219 220 to 222 S. John and other Evangelists intended plainnesse 220. Pretences of Obscurity are vapours of fleshly corruption 223 233. Bellarmins darkning Lucerna 223 224 225 211. and Valentians 225 m. 226 c. yet this qualified 234. m. He sets a Candlestick upon the light 228 Papists sometimes made the holy Bible the holy Mount that might not be touched 229 m. But now may 257 upon condition m. ib. The Devil made the Jews depart from God by perswading them that Gods Law was too Obscure 230 What Protestants mean by scripture is the Rule of Faith 198 206 268 282 283. See Faith Scripture a rule of Faith even to the unlearned 199 Two Romish objections against scripture being Rule of Faith 155. The former answered 156 c Their other objections Hereticks urge scripture The Learned differ about sence of scripture private spirits uncertain answered 235 c Prove aut nihil aut nimium 266 c conclude against all science as much as against us 266 c See Hereticks Devil and Hereticks cunning in scripture Christ â—…inger and more ready to help 241 Scripture a slumbling block and snare to the unwise so Valent. 248 256. m Difficulty of scripture is the Jews vail so Valent. 209 252 Sufficiency of scripture 254 to 260. sine schola Simonis 259. m Christ submits his doctrine to scripture 255 Scriptures teach the remedy for the danger in reading scriptures 259 c The Objection Protestants permit all to use scripture and to take what sence they please ergo they have no means to end Controversies answered and retorted 271 Script must be understood by the same spirit by which they were written Bell. confesses this 286 Scripture supreme judge of Controversies in what sence 302. Councell of Trents Decree about interpreting scriptures 311 Scripture hath a Ruled Case for the successe of all State Business on foot in the World 144 About the Canon of scripture 146 T TAcitus his spleen against the Iews 70 c Against Christians 114 Tacitus objections against the Iews confuted 70 to 72. Tacitus a Tatler 76 Talmud seems to justifie the condemnation of Christ 396 Iesuites Tempt God 497 Templum Domini Templum Domini the Church the Church 374 422 508 Under the second temple no Bood added to the Canon Providence in it 59 Second Temple see Urim When the Temple was fired Titus kills the priests saying No need of them that being burnt 91 Tithes why so unwillingly payed 144 Titus dying expostulates with God 85 Tiberïus calls a Council about Pan 31 Ten Kings give power to the Beast 505 The word therefore imports not alwayes a cause of the thing but of our instruction to be taken from it 130 131 Testimony of Jesus spirit of prophesie 366 398 Testimony of Iews and papists usefull about Canon of scripture 146 147 c Thamous Egyptian 31 Thunder thought the Pythagoreans made to terrifie them in Hell 54 Turk partner with Ishmael in Circumcision A proselyt of Istmael Heir adopted to that promise Gen. 17. 20. 110 Turk signifies a wild man 110. Turks mad Historians Make Job and Alexander the Great Officers to Solomon 46 47. Under Turks and Saracens Christians suffer as Jews did under Greeks and Asiaticks 110 Tradition of parents how good for children 411 Traditions by Trent decree equal'd to script 487 Trajan in an earthquake drawn out at a window by miracle 96. Trajan shot in the shoulder 108 Trajans Army plagued with storms and flies 108 Traian pursues the Jews Enacts that if a Jew though driven by tempest set foot in Cyprus he is condemned ipso facto 111 Transubstantiation 328 Translation vulgar partly Lucians partly S Jeroms partly Theodotions the Heretick partly anothers may have scribe sâ—ps in it sayes Bellarm. yet no errata in iis quae ad Fidem mores pertinent 300 Forerius his defence and dealing for the vulgar translation 301 Trent decree for the vulgar translation 311 Tryall of spirits 150 c. 265 354 Christians in every Age tryed in tryall of spirits and in their love to God 265 Ignat. Loyola's way of tryall of spirits 151 Tryall of prophesies 434 c S Thomas Moors Jest 192 Ren. Tudelensis his visi ing and relation of the Jews his Countrey-mens
have used as Josephus Aâ—â—sâ—a complains l. 5. de prâ—â—aranda Ind. Salute cap. 7. De sancta vero Ecclesia articulus à vulgaribus catechistis fere omittitur â—â—usam 〈◊〉 〈◊〉 nor quòd in mysteriis Fidei explicandis non tam Symboli Apostolici seriem sequantur quà m usitatam â—…â—â—stâ—ibutionem articulorum fidei in septem ad divinitatem pertinentes toridem ad hâ—â—anitatem c. †John 〈◊〉 was converted by this Method as he himself expresly witnesseth in his Epistle to his Country-men whom he well hoped to win by his labours in this kind the best use he knew of the Popes Authority was such as is incident to ordinary â—agistraâ—â— whether Civil or Ecclesiastick only to constrain the Jews to read his Book as our Laws bind Papists to hear Sermons and for this purpose he intreats the Cardinal unto whom he dedicated his labours to solicite thus much at the Popes hands â—… ut Ecclesia authoritatem habeat discernendi verba Dei à verbis hominum sensum Dei ab humano sensu non hâ—… Canus lib. 5. cap. 5. post medium Quod si aliam authoritatem praeter scripturam necesse est esse infallibilem Quae doceat id quod in fide est maximum nempe scripturae ipsius doctrinam esse in universum divinam profecto est insania sane editions have insamia but falsly as I think non credere illam ipsam authoritatem infallibiliter item docere qu◠〈◊〉 sâ—ntâ—ntia 〈◊〉 jusmodi divinae doctrinae Valentianus loco saepius citato paragrapho 5. * John 5. 44. Joh. 7. 12 verse 17. John 7. 22. Deut. 1. v. 16 17. Joh. 5. ver 41. * Qui ficti potest ut quae doctrina tam 〈◊〉 ab hominibus adulteratur ut in pattâ—… in ominum eâ— rorum advaâ—… eadem siâ— accâ—mmodaâ—issnia apposiâ—ssiâ—â—que reâ—…a ad â—eijcâ—â— dum omnes omnino 〈◊〉 Non maris hoc 〈◊〉 stare potest quaÌ„ si quis diceret illud esse accommodatissimum remedâ—â—m ad 〈◊〉 vidâ—n sum ex quo accideret omnes cacutire quicunque â—iâ—rent caci Valentian loco â—aepius citat pâ—ragr 6. ‖ Non est mitum si Pelagi ani dicta nostra in sensus quos volunt deâ—oâ—quere conantur quando de Scriptur is sanctis non ubi obscure aliquid dictum est sed ubi clara aporta sunt testimonia id sacere conâ—uâ— verunt more quidem â—…run etiam â—…tum Augustin li. 2. de Nupt. concupise cap 31. This was the place which Valentian as waâ—… in the â—…ter of this 〈◊〉 〈◊〉 prove the Insufficiency of Scriptures for composing Controversies would have observed The Reader I doubt not will â—… shaâ—e â—…th or â—â—th that either could not or would not see hoâ— easily these men would have wrested the Trent Council â—… Rule they can imagine 〈◊〉 restraining such evident perversnesse we acknowledge the necessity of a lawfull Magistratie â—… in this or like doth to way argue an absolute Infallibility in determining all Cases of Controversies * Gal. 5. 26. †1 Pet. 2. 12. ‖ Rom. 12. 2. †And good reason the poorest Creature living should tender the eternal Welfare of his Soul as much as the Pope doth the transitory health of his Body ‖ Vide lib. 1. cap. 10. par 2. * The Popes drift in permitting his â—aitie to lock into the Holy Scriptures and behold the Majesty of God speaking in them a matter heretofore held as dangerous for them as for the Israelites in time past to have approached the Holy Mount is just like the Devils in carrying our Saviour into a high Mountain to shew him all the Kingâ—… of the earth and the glory of them The condition annexed to the Popes Donative is the self same with that the Devil adâ—ed 〈◊〉 his profer All these will I give unto thee if thou wilt fall down and worship me For none may enjoy Scriptures but with double acknowledgement of absolute Homage unto the Pope as the sole and supreme Judge of all Controversies concerning them 〈◊〉 whom all Right unto the Means of their Salvation must be derived Which kind of Worship is altogether as deâ—â—gâ—uory to Gods â—…as that which Sathan demanded of our Saviour or any other Idolatry that is or hath been as shall God willing hereâ—… appear †* Gal 1 v 8. From this place Valentian after his 〈◊〉 manner would force an Argument to prove the necessity of a perpetuall infallible Authority to denounce viva voce the like Anathema's against Hereticks Whereas S. Pauls words if we consider all Circumstances do exclude any such infallible Authority or Judge of his Meaning or other Scripture by which he supposed all other Doctrines should be examined And as a learned Papist well observes upon these words of S. Paul to Timothy The scriptures are able to make thee wise unto salvation 2 Tim. 3. 15. The Scriptures which he had learned to wit the Old Testament might perform the same to him in his absence which S. Paul had done in his presence as he saith sine schola Simonis as we may adde â—…ne schola Papae without the Popes cursing or blessing Vide Sasbout in 2. ad Timoth. cap. 3. That there is no danger can come by reading Scriptures for which the scriptures have not present remedy * Rom. 12. 3. a 1 〈◊〉 2. 1. b Gal. 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 16. 4. 5. d Wherein our Adversaries Proofs come short of what they aim at * Partiality either unto our own or others Opinion is the only cause of Contention amongst men and Dissention from the Truth even amongst such as a knowledge the Scripture for their Rule of Faith for it is one thing to say they make it another indeed to make it or use it as the Rule of Faith in their Practise or Course of Life Whence our Adversaries Objections drawn 〈◊〉 Contentions amongst reformed Churches are easily answered For these are not occasioned by relying upon the Scripture but because sundry in reformed Churches do in Deed as the Papists both in Deed and Word disclaim it for the Rule of Faith Wherein their Conclusions over-reach †These Seducing Spirits hopes were not so desperate as to make them leave their womed trade even in Saint Cyprians time Spiritus insinceri vagi qui postea quam terrenis vitiis immersi sunt à vigore coelesti terreno contagio recesserunt 〈◊〉 desmunt perditi perdere depravati errorem pravitatis insundere Hoâ— poetae daemonas vocant Socrates inâ—… se regi ad arbitrium damonis predicabat Hi ergo spiritus sub statuis atque imaginibus consecratis delite 〈◊〉 H◠〈◊〉 suo vatum pectora inspirant extorum fibras animant avium volatus gubernant sortes regunt oracula efficituâ— salsa veris semper involvunt nam fallentur fallunt vitam turbant 〈◊〉 inquietant 〈◊〉 quod Idola Diâ—â—â—osunt Thus he spake of his own experience as he adds nec aliud his â—rudium est
whether the Pope alone speaking ex Cathedra be the Church for that he was to dispute of afterwards and he and all his fellows do and must acknowledge it as shall in due place be shewed That in this place he grants the communication of that Spirit by which the Scriptures were written unto private men doth not argue any agreement with us but rather his disagreement from sâ—me of Eis own profession who urge the necessity of the Churches Proposal so much and so far that not Gods Prophets or others to whom his Word was â—…dinarily revealed could without it be certain Vide Bellar. lib. 3. de justif cap. 3. * The Papists Assertions whence the proposed Conclusion is gathered â—… The general Points of Difficultie how either the Church can ascertain the Divine Truth of Scripture unto us or the Scripture the Churches infallible Authority ††John 16. 7. ¶ Verse 12. * 〈◊〉 Valenâ—… cap. 22. Valentians attempted Evasion out of the inchanted Circle of Roman Faith resuted * Ut breviter quae susius disputata sunt de resolutione fidei colligamus placet modum tradere quo quis de fide inteâ—rogatus debeat respondere Igitur siquis rogetur v. g Quare credat Deum esse trinum unum distinguat utrum viz. firmiter infallibiliter id credat vel de causa ob quam acceptaverat eam fidem Si primum respondeat qui a Deus revelavit Si rursus interrogetur unde cognoscat Deum revelasse respondeat se quidem non nosse id clare credere tamen eadem side infallibiliter id quidem non ob aliam revelationem bene tamen ob infallibilem propositionem Ecclesiae tanquam ob conditionem ad id credendum requisitam Si rursus unde cognoscat propositionem Ecclesiae esse infallibilem similiter dicat se claâ—â— non nosse credere tamen fide infallibili ob revelationem Scripturae testimonium perhibentis Ecclesiae cui revelationi non credit ob aliam revelationem sed ob seipsam quamvis ad hoc ipsum opus sit Ecclesiae propositione ut conditione requisita Valent. tom 3. in Aquinat Disp 1. quaest 1. punct 1. Sect. 10. †Neque in sic respondeÌ„do erit aliquis vitiosus circulus Tum quia reveâ—atio propter quam dicitur credi infallibilitas propositianis propasitio ob quam dicitur credi revelatio non habent unum idem objectum sed aliud aliud Objectum n. propositionis est ipsa revelatio objection autem revelationis est ipsa veâ—…redita ut Deum esse trinum unum aut propositionem Ecclesiae esse infallibilem Tum quia cum ex revelatione redditur ratio credendi propositionem reditur per causam revelatio enim est causa assensus fidei cum autem ex propositione Ecclesiae redditur ratio credendi revelationem ratio redditur non per causum credendi sed per conditionem ad id requisitam ita vitatur vitiasus circulus solum reditur ratio connexotum vicissim ex ipsismet connexis sub diversatione id quod omnino licet Valent. ibid. * In matters of Knowledge or Belief Reason and Curse are Synonymal and every Cause in 〈◊〉 goes before the Effect And even when we demonstrate the Cause by its proper Effect the Effect must needs be first known to us seeing it is the reason or Cause of our knowing the Cause though no Cause of the real Cause it self †Sacrobosous intangled in the former circle and caught in his own share ‖ Sed quaeris num quando quis credit ali quid propter authoritatem Ecclesiae necessariaÌ„ sit priâ—â—…pore vel saltem natura formaliter explicite credat ipsam Ecclesiam esse infallibilis authoritatis quemadmodum 〈◊〉 〈◊〉 conclusion propter Praâ—… necesse est ut prius assentiamur ipsis praemistis Respondeo id minime 〈◊〉 â—…rium nam actus fidei ferâ—… in suem objectum modo simplici ut visus in suum itaque sicut visus per spe 〈◊〉 albi v. g vider album non videndo ipsam speciem sic potest quis per Ecclesiae authoritatem credere ita ut 〈◊〉 prius formaliter explicite credat Ecclesiae Authoritatem Christophorus à Sacrobosco Dubliniensis è Societ Jesu 〈◊〉 128 139. A good examiner may know this fellow to be a Jesuite by his Answer so full stuft with mental Reservations 〈◊〉 Evasions and ambiguities First he will not resolve us whether men ordinarily must Believe the Church before Scriptures 〈◊〉 a man may Believe the Scriptures although he do not first Believe the Church explicitè or formally And in the very next 〈◊〉 be impertinently adds that Believing the Scriptures we cannot but implicite and vertually Believe the Church Which ar 〈◊〉 that the Scriptures must be Believed before the Church But say we could not Believe the one but â—e must upon equal termes 〈◊〉 the other this proves that neither could be any infallible or effectual Means of Believing the other For there is no man â—… twice 4 make 8 but knows as well twice 2 make 4 yet is neither a Means of knowing the other for both are immediately 〈◊〉 of themselves This shews the impertinency of their Answer that matter they know not what as if the knowledge of points of 〈◊〉 did resemble habitum principiorum rather then habitum conclusionis If so they do then cannot the Churches Infal 〈◊〉 being by their Positions a point of Faith be any Means of knowing the Scriptures to be Drvine which is a main point of faith * This 〈◊〉 of his doth very well illustrate our former â—… Chapâ— 12 concerning the Use of an ordinary â—… And the Visible Church may â—… the shapes and resemâ—… are called visible being indeed by naâ—… and are visible only by external demonstratâ—â—… as much as they present colours to 〈◊〉 sight â—… visible Were they really visible being received into our eyes they would hinder â—… of all colours so doth this admission of a real â—… in the Church exclude all infallible Belief of â—… * Jisdem serè argumeÌ„tis efficitur neque solam traditioneÌ„ viâ—… vocis eorum qui olim vita desuncti sunt esse judicem sufficientem fidei quae valeat per 〈◊〉 fine alia aliqua insallibili ac praeâ—…te authoritate omnes oâ—…ino definite fidei quaeâ—… Nam 〈◊〉 〈◊〉 sicut de an thoritate iâ—sius 〈◊〉 neceâ—… 〈◊〉 per aliquam aliâ—… au hâ—ritatem conâ—… iâ—â— etiam 〈◊〉 authâ—… traditionis siâ—… quoâ— revocetur in dubium Non enim traditio loquitur etiam ipsa clarè perspicuè de sese ut neque ipsa scriptura Deinde cum traditio scriptis ferè doctorum orthodoxorum in Ecclesia conservetur quaestiones ac dubia moveri possunt de 〈◊〉 illius sicut dubitatur saepe de sensu mente doctorum Valentianus Tom. 3. Disp 1. quaest 1. de objecto sidei punct 7. Sect. 12. * The politick Sophisines of the Papists in their Councels