this Apostasie of the Iesuites is the most abhominable and contumelious against the blessed Trinitie pag. 300. THE TRIPLICITIE OF ROMISH BLASPHEMIE OR THE THREE DEGREES OF ANTICHRISTS EXALTATION Against all that is called GOD. THE THIRD BOOKE SECT I. Contayning the assertions of the Romish Church whence her threefold blasphemie springs HAuing in the former dispute clearly acquitted as well Gods word from breeding as our Church from nursing contentions schismes and heresies wee may in this by course of common equitie more freely accuse their iniurious calumniators And because our purpose is not to charge them with forgerie of any particular though grossest heresies or blasphemies though most hideous but for erecting an intire frame capacioâ—s of all villanies imaginable farre surpassing the hugest mathematicall forme humane fancie could haue conceiued of such matters but only from inspection of this reall and materiall patterne which by degrees insensible hath growne vp with the mysterie of iniquitie as the barke doth with the tree such inconsiderate passionate speeches as heat of contention in personall quarrells hath exstracted from some one or few of their priuate Writers shall not be produced to giue euidence against the Church their Mother whose triall shall be as farre as may be by her Peeres either by her owne publike determinations in this controuersie or ioynt consent of her authorized best approued Advocates in opening the title or vnfolding the contents of that prerogatiue which they challenge for her 2 Our accusations are grounded vpon their Positions before set downe when wee explicated the differences betwixt vs. The position in briefe is this That the infallible authoritie of the present Church is the most sure most safe vndoubted rule in all doubts or controuersies of faith or in all points concerning the Oracles of God by which we may certainely know both without which wee cannot possibly know either which are the Oracles of God which not or what is the true sense and meaning of such as are receiued for his Oracles whether written or vnwritten 3 The extent of diuine Oracles or number of Canonicall bookes hath beene as our Aduersaries pretend very questionable amongst the ancient though such of the Fathers as for their skill in antiquitie were in all vnpartiall iudgements most competent Iudges in this cause were altogether for vs against the Romanists and such as were for their opinion were but for it vpon an error as thinking the Iewes had acknowledged all those bookes of the old Testament for Canonicall Scripture which the Churches wherin they liued receiued for such or that the Christian Church did acknowledge all for Canonical which they allowed to be publikely read Safe it was our aduersaries cannot denie for the Ancient to dissent one from an other in this question or to suspend their assent till new probabilities might sway them one way or other No reasons haue beene produced since sufficient to moue any ingenious mind vnto more peremptorie resolutions yet doth the Councell of Trent binde all to an absolute acknowledgement of those Bookes for Canonicall which by their owne confession were reiected by S. Hierome and other Fathers If any shall not receiue the whole Bookes with all their parts vsually read in the Church and as they are extent in the old vulgar for sacred and Canonicall let him be accuâ—sed So are all by the same decree that will not acknowledge such vnwritten traditions as the Romish Church pretends to haue come from Christ and his Apostles for diuine and of authoritie equall with the written word 4 So generally is this opinion receiued so fully beleeued in that Church That many of her Sonnes euen whilest they write against vs forgetting with whom they haue to deale take it as granted That the Scriptures cannot be known to be Gods word but by the infallible authoritie of the present Church And from this supposition as from a truth sufficiently knowne though neuer proued they labour in the next place to inferre That without submission of our faith to the Churches publike spirit wee cannot infallibly distinguish the orthodoxall or diuine sense of Gods Oracles whether written or vnwritten from hereticall or humane 5 Should we admit vnwritten Traditions and the Church withall as absolute Iudge to determine which were Apostolicall which not little would it boote vs to question with them about their meaning For when the point should come to triall wee might be sure to haue the very words framed to whatsoeuer sense should bee most fauourable for iustifying Romish practises And euen of Gods written Oracles whose words or characters as hee in his wisedome hath prouided cannot now be altered by an Index Expurgatorius at their pleasure That such a sense as shall bee most seruiceable for their turne may as time shall minister occasion bee more commodiously gathered the Trent Fathers immediately after the former decree for establishing vnwritten Traditions and amplifying the extent of diuine written Oracles haue in great wisedome authorized the old and vulgar translation of the whole Canon Which though it were not purposely framed to maintayne Poperie as some of our writers say they haue as friuolously as maliciously obiected yet certainely aswell the escapes and errors of those vnskilfull or ill-furnished interpretors as the negligence of transcribers or other defects incident to that worke from the simplicitie of most ancient the iniuries or calamities of insuing times were amongst others as the first heads or pettie springs of that raging floud of impietie which had well nigh drowned the whole Christian world in perdition by continually receiuing into it channell once thus wrought the dregs and filth of euery other error vnder heauen with the corrupt remainder of former heresies for these thousand yeares and more And vnto many grosse errors in Romish religion which this imperfect translation did not first occasion it yet affords that countenance which the pure Fountaines of the Greeke and Hebrew doe not but rather would scoure and wipe away were they current in that Church Finally though it yeld not nutriment to enlarge or feed yet it serues as a cloake to hide or couer most parts of the great mysterie of iniquitie 6 Yet besides the fauourable construction that may be made for that religion out of the plaine and literall sense of this erroneous translation the Church will bee absolute Iudge of all controuersies concerning the right interpretation thereof So as not what our consciences vpon diligent search and iust examination shall witnesse to vs but what the Church shall declare to them must be absolutely acknowledged for the true intent and meaning of Gods word as it is rendred by the vulgar interpretor To this purpose is the very next decree 7 Moreouer for brideling petulant dispositions it is decreed That no man in confidence of his owne wisdome or skill in matters of faith and manners making for the edification of Christian doctrine shall dare to interpret Scriptures wresting them to his
owne conceipt or sense against that sense or meaning which the holy Church our Mother to whom it belongs to iudge of the true sense and interpretation of sacred writ heretofore hath held or now doth hold albeit hee neuer purpose to publish such interpretations 8 It is further added in the same place because I take it had beene specified a Synode before that no man shall dare to interpret Scriptures against the vnanimous consent of Fathers Which I thinke were impossible for any man to doe though were it possible few or none would attempt besides the Papists For neither can it be knowne what all of them hold in most places wher vpon are grounded controuersies of greatest moment and in such as wee haue best plentie of their interpretations albeit they doe not contentiously dissent yet absolutely agree each with other they doe not Euen one and the same Father oftimes thinkes of many interpretations sundrie alike probable most of them vnwilling by their peremptorie determinations one way or other to preiudice the industrious search of others though their farre inferiours for finding out some more commodious then any they bring oftentimes intimating their doubts or imperfect coniectures in such manner as if they would purposely incourage their successors to seeke out some better resolution then they could finde Whence it is euident that we should not alwayes interprete Scriptures against the ioint consent of Fathers albeit wee went against all the particular interpretations which they haue brought because they were more desirous to haue the truth fully sifted then their coniecturall probabilities infallibly beleeued Nor were it possible more to contradict most of them then by following their interpretations vpon such strict tearmes as the Romanists would binde all men to doe when they seeme to make for their aduantage Not the least surmise or coniecture of any one Father but if it please them must suffice against the ioinct authoritie of all the rest For in all the three points aboue mentioned they admit the Church as may appeare from the decrees cited for a Iudge so absolute That no man may imbrace any opinion vpon what grounds or probabilities soeuer but with humble submission to her censure Whatsoeuer she shall inioyne in all or any of these points albeit we haue reasons many and strong not to hold it to hold not one besides her bare authoritie yet must all beleeue it alone as absolutely as if wee had the apparant vnanimous consent of Fathers yea of Prophets Apostles or Euangelists and all good writers in euery age 9 Hence Bellarmine reiects as dissonant to the former decree this resolution of Luther That albeit the Pope and Councell conclude points of faith yet haue priuate men a free arbitrement so farre as it concernes themselues whether they may safely beleeue their conclusions or no. Luther giues two reasons for his assertion both most forcible The one because the Pope shall not answere for priuate men at the houre of their death The other because none are competent Iudges of false Doctrines but men spiritually minded when as it often fals out that in their Councels there cannot be found one man much lesse a maior part of men without which how many soeuer there were all were as none that hath any the least relish of the Diuine Spirit The like assertion doth the Iesuit condemne in Brentius 10 It is not lawfull saith Brentius for any man in a point of saluation so to relie vpon anothers sentence as to imbrace it without interposition of his owne iudgement The reason is there intimated because euerie man is to be immediately iudged by his own conscience and may for auoiding the iust censure of condemnation by it safely disclaime their opinions the execution of whose sentence or bodily punishment hee may not decline seeing they are as was obserued before publique and lawfull yet fallible Iudges of controuersies in Religion And Bellarmine bewrayes either grosse ignorance or great skill in wrangling when he exclaimes against this position of Brentius as absurd and repugnant to it selfe That the supreme Magistrate or publique Iudges may bee bound to command where the subiect or inferiour is not bound to obey For as well the Prince in commanding as the people in obeying must follow whither their consciences lead them Both may and in case they disagree the one or other cannot but erre in the precedent information of their consciences and herein properly doth their sinne consist not in doing what erroneous conscience vpon so strict tearmes as penaltie of eternall death doth vncessantly vrge them to 11 The people saith Canus did absolutely not vpon condition beleeue God and his seruant Moses and vnlesse men so beleeue the Church they mak it of no authoritie Nor is it enough to beleeue it to be infallible in points of moment or such as might ouerthrow faith vnlesse it bee acknowledged so absolutely inerrable in al as it cannot either beleeue or teach amisse in any question of faith for if in any seeing there is one and the same reason of all it might aswell faile in receiuing some books indeed not such for Canonicall and Diuine Whereupon it would follow that this argument would not follow The Church acknowledgeth Saint Matthewes Gospel for Canonicall therefore it is Canonicall The deniall of which consequence is most impious and absurd in this mans censure fully consonant to Valent. before cited That Scripture which is commended vnto vs and expounded by the authoritie of the Church is now euen in this respect because the Church commends it most authentique 12 Vnto these and farre more grosse conclusions all their moderne Writers for ought I can find thinke themselues bound by the former decrees of the Trent Councell But what if any should dissent from these great Champions in the interpretation of it Who should iudge betwixt them or whither were they to repaire for resolution To the place which God hath chosen to wit to the Sea Apostolicall or in other tearmes to Rome So saith the Pope that confirmed this Councell As if there were onely a translation of the Sea none of the Priesthood sometimes established in Ierusalem where all were to worship And if Rome haue that place in Christendome which Ierusalem had in Iewrie the Pope must be such a Lord to all Christians as Hee that dwelt betwixt the Cherubins was to the Israelites both their answeres of like authoritie 13 But when we repaire to Rome who shall there determine what the Councell meant the Pope alone or with his Cardinals with his Cardinals if he please himselfe alone without them or any other if he list all after as he shall find himselfe disposed to vse his ordinary or plenary power by the former of which answerable to Gods working with natural agēts he determines of matters by the vsuall course of lawes prouided for that purpose vsing the aduise or councell of his assistants by the other correspondent to
did acknowledge him Supreme Lord of all the Kingdomes of the Earth for that were as much lesse preiudiciall to Christs prerogatiue royall as a damage in possession or goods would bee to a personall disgrace or some foule maime or deformitie wrought vpon a Princes bodie CHAP. V. Propounding what possibly can bee said on our aduersaries behalfe for auoiding the force of the former arguments and shewing withall the speciall points that lie vpon them to prooue as principally whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie 1 VNto all the difficulties hitherto proposed I can rather wish some learned Priest or Iesuit would then hope any such euer will directly answere point by point For the Readers better satisfaction I will first briefly set downe what possibly can be said on their behalfe and after a disclosure of their last secret refuge draw forth thence the dead putrified carkasse of Romish faith which vnto the ignorant and superstitious that cannot vncouer the holes and clefts wherein these impostors vpon euery search are wont to hide it may yet seeme to liue and breath as the fable went of Saint Iohn the Euangelists bodie after many yeares reposall in the graue or as the blinded Iewes to this day bragge the scepter of Iudah yet flourisheth beyond Babilon in Media or some vnknowne part of India whither no European is likely to resort for a disprouall of his relation 2 Vnto the demonstratiue euidences aswell of their errour in expounding Scriptures pretended for as of other Scriptures rightly alleaged by vs against their former or like decrees they will be readie to oppose what Bellarmine hath * done That the Church must iudge of Scriptures euidence and priuate errours in expounding it not priuate men of the Churches expositions Vnto the obiected dreadfull consequences of their decrees could these possibly be erroneous they would regest disobedience to the Church that to disobey it is to disobey God Father Sonne and Holy Ghost a sinne as hanious as mangling of Christs last will and Testament as Idolatrie On the contrarie to obey the Church euen in her negatiue decrees and naked decisions vngarded with any pretence of Scripture much more where this louing Mother for the education of her children will vouchsafe what shee need not to alleage some clause or sentence of Holy writ we obey not the Church onely but Gods Word also though not in those particular places which in our iudgements either contradict the former or like decrees or else make nothing at all for them yet in textes produced for the Churches transcendent generall authoritie As he that adores the consecrated hoste in procession because his holy Mother commands him so to doe or accoūts wāt of Christs bloud no losse because denied him by her authoritie although vnto priuate spirits he may seeme to contradict that Law Thou shalt worship the Lord thy God and him onely shalt thou serue doth yet sincerely obey the Holy Ghost and rightly obserue the true sence and meaning of these his dictates Peter I haue prayed for thee that faith should not faile Peter feed my sheep Thou art Peter and vpon this rocke will I build my Church From these places once firmely beleeuing the Church possibly cannot erre hee must not question whether the practises by it inioyned contradict the former lawes both being deliuered by the holy spirit who can not contradict himelfe This I take it is the summe of all the most learned of our aduersaries can or would reply vnto the former difficulties Not to draw faster but rather remitting the former bonds wherein they haue inextricably intangled themselues by their circular progresse in their resolution of faith admit their late doctrine lest any possibilitie of knowing Scriptures acknowledged by both to bee Gods word or of distinguishing humane testimonies written or vnwritten from diuine The present question we may draw with their free consent vnto this issue whether their beleef of the Churches infallible authoritie vndoubtedly established as they pretend in the fore cited places can bee truly resolued into any branch of the first truth or into humane testimonies onely If into the latter onely the case is cleare that absolutely obeying the Romish Church in the former or like decrees which her authoritie set aside to all or most mens consciences would seeme to contradict Gods principall lawes wee beleeue and in beleeuing obey men more then God humane authorities lawes or testimonies more then diuine 4 The strength or feeblenesse of Romane faith will best appeare if wee trie it in any one of these ioynts Whether by Diuine testimonie it can bee proued that Saint Peter had such an vniuersall infallibe absolute authoritie as these men attribute vnto the Pope Whether by like infallible testimonie it can bee proued the Popes from time to time without exception were Peters vndoubted successors heires apparant to all the preheminencies or prerogatiues he inioyed Whether either the soueraigntie or vniuersalitie of their authoritie supposed probable in it selfe or to themselues or particular iniunctions deriued from it can bee so fully notified to all Christians as they neede not question whether in yeelding obedience to such decrees of like consequences as were the former they doe not grieuously disobey Gods Word For though the Popes themselues might know this truth by Diuine reuelation or otherwise their internall assurance vnlesse generally communicable by diuine testimonies could be no warrant vnto others for vndertaking matters of feareful consequences whereof they doubt not onely out of secret instinct or grudging of their consciences but from an apprehension of opposition betwixt the very formes of lawes papall and diuine 5. First it is improbable that he to whom our Sauiour said If thy brother trespasse against thee di◠Ecclesiae was the Church vnto which all must from which none may appeale Or if Peter the Pope if he will be Peters successor must in causes of controuersie appeale vnto the Church How is he then as our aduersaries contend the Church or such a part of it vnto whom all euen Peter himselfe were he aliue must appeale Must others appeale to him as Iudge in his owne cause or he vnto himselfe alone Not as alone but so a late Papist to my remembrance answeres Gerson as accompanied with his fellow Consull his Chaire which is to him as Caesar was to Iulius and so shall Gods word be to both as Bibulus was to Iulius Caesar a meere pretence or bare name of authority nothing else Yet if that word auouch that neither S. Peters or his successors faith could euer faile in determining controuersies we contradict it not the Popes decisions only if we doe not in all doubtfull doctrines fully rely vpon them CHAP. VI. That neither our Sauiours prayers for the not fayling of Peters faith Luke 22 ver 32. nor his commending his sheepe vnto his feeding Ioh. 21. ver 15 proue any supremacy in Peter ouer the Church from
Christ and them For it only stands by faith and confidence immediatly fastened vpon the foundation or supporters If then we may not so fasten our faith either vpon Peter or his successors we can receiue no other strength from them then wee doe from Christs other Apostles and that is only from their Ministeriall function in squaring and fastening vs vnto this liuing stone To this purpose sayth Saint Paul Other foundation can no man lay then that which is laid which is Iesus Christ. Whosoeuer was himselfe builded on him albeit he neuer heard of Saint Peter albeit the doctrines hee heaped vpon this foundation were but hay and stubble or matter alike apt to take fire yet the flame wherein these idle speculations of his braine were to perish should but singe his cloathes not deuoure his substance because by faith vnited vnto that liuing stone which without any other intermediate sconce or fence doth quench the flames of hell and keepe them from scorching any euen the last and vppermost that shall bee built vpon him vnto the worlds end For the same Apostles rule is vniuersall both in respect of time and persons If thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him vp from the dead thou shalt be saued 8. But did Saint Paul by speciall reuelation vtter this as a mystery altogether vnknowne before vnto the faithfull Rather by participation of the same spirit which spake in the Prophet he onely vnfolds the Oracle late expounded I must confesse without distinct apprehension of so good warrant them as is now suggested For the Apostle to proue his former assertion vrgeth that place of the Prophet Whosoeuer belieues in him shall not bee ashamed So then with Saint Paul it is all one to belieue in Christ raised from the dead or in the corner stone reiected of men allowed of God And it seemes the declaration made vnto Saint Peter that Christ whom he confessed howsoeuer a Rocke to fall vpon to both the houses of Israel was the sure foundation of the fathfull which the Prophet foretold should bee laid in Sion made his ignorance to say no worse in disswading his master from suffering such disgrace and ignominy of the Elders high Priests and Scribes more inexcusable because it had beene so plainely foretold that the corner stone was to bee basely esteemed of them ere aduanced of God Hence our Sauiour reproues him so sharpely Then hee turned backe and said vnto Peter Get thee behind me Sathan thou art an offence vnto me because thou vnderstandest not the things that are of God but the things that are of men As if hee had said shall this Rocke become a stumbling stone vnto thee also vnto whom it was first reuealed What I now tolde thee the Prophet long since foretold It was the Lords doing and should haue beene maruellous not offensiue in thy sight Hast thou neuer read how the builders must first refuse that stone which the Lord will afterwards appoint chiefe in the corners From remembrance of this checke Saint Peter it may be whiles hee paraphrased vpon this place vsed not the Psalmists but our Sauiours wordes Yee come saith he as vnto a liuing stone disallowed not by the builders but of men chosen not of the Lord but of God howsoeuer elsewhere hee more fully paralels these two as Saint Paul had done Christ crucified and raised againe the stone cast aside and constituted as hâ—ad of the corner Be it knowne vnto you all and to all the people of Israel that by the name of Iesus Christ of Nazaret whom yee haue crucified whom God raised againe from the dead euen by him doth this man stand here before you whole This is the stone cast aside of you builders which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby wee must be saued Then is there no other whose name imported as much as a Rocke or stone to support men against all commotions the powers of hell could raise against them 9 So our Sauiour takes the husbandmen killing of the Lord of the Vineyeards sonne and the builders reiecting the head stone of the corner as equiualent First hee demaunds When therefore the Lord of the Vineyeard shall come what will hee doe to those husbandmen that had slaine his sonne they reply hee will cruelly destroy those wicked men and will let out his Vineyeard vnto other husbandmen which shall deliuer him the fruits in their seasons And this iudgement they had giuen against themselues hee ratifies by the like expresse sentence which the Lord already had past vpon them Read yee neuer in the Scriptures the stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruellous in our eyes Therefore say I vnto you the Kingdome of God shall be taken from you and shall bee giuen to a nation which shall bring forth the fruits thereof and whosoeuer shall fall on this stone shall be broken but on whomsoener it shall fall it wil grinde him to powder 10 This may suffice for proofe that Saint Peters confessing the sonne of man to be the Christ the sonne of the liuing God was all one with our Sauiours declaration Vpon this Rocke will I builde my Church c. because Christ and the liuing stone which God had promised to found in Sion are vnto sacred Writers and all participants of that spirit by which they wrote the selfe same Nor is there any thing more vsuall with the holy Ghost then to referre like speeches of our Sauiour vnto places of Scripture more different in words then the two former alleadged albeit there bee no such identity of persons time and place or continuation of diâ—course to manifest their mutuall coherence but onely equiualency of their inward meaning This Method the holy Spirit vseth the rather I thinke because hee would accustome vs â—o investigate his sense and meaning not so much by the like forme or character of words as by the analogy of faith For as the Apostle saith the letter killeth because it vsually leadeth such as rely vpon it to strange and vnholesome senses as the identity of our Sauiours and Saint Peters name in the Syriacke or their vicinity in the Greeke and Latine made the Rocke of saluation become a Rocke of fence vnto the Romanist who by his stumbling at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falles vpon the stone laid in Sion and shall bee broken yea for this disobedience to this eternall word and seeking to lay another foundation then what was laid already that stone shall fall vpon him and grind him at least his doctrine to powder as will more fully appeare if wee compare their exposition of that donatiue they suppose he did bestow vpon Saint Peter with that Disciples doctrine whom
Saint Peters loue to truth that hee would haue so fastned it to all faithfull hearts as none should euer haue failed to follow it in following which hee could not erre Doubtlesse had any such conceit lodged in his breast this discourse had drawne it out his vsuall form of exhortation had been too mild his ordinarie stile too low This doctrine had beene proclaimed to all the world with Anathemaes as loud and terrible as the Canons of any Papisticall Councell report 2 But hee followed no such deceitfull fables when hee opened vnto them the power and comming of Christ whose Maiesty as hee had seene with his owne eyes so would hee haue others to see him too But by what light By Scriptures What Scriptures Peter feede my sheepe Nay but by the light of Prophesie That is a light indeed in it selfe but vnto priuate spirites it is no better saith Valentian then a light put vnder a bushel vnlesse the visible Church doe hold it out Where did the visible Church keep residence in those dayes In Saint Peter I trow How chances it then hee saith not fixe your eyes on mine that haue seene the glory of the Lord and the Prophets light shall shine vnto you If by his commendation and proposall it were to shine hee had said better thus Ye do well in that you giue heede vnto me as to your onely infallible teacher that must confirme you in the truth of Propheticall Writings and cause them shine in your hearts but now he saith Yee doe well in that yee take heede vnto the Prophets as vnto a light that shineth in a darke place vntill the day-starre arise in your hearts This light of Prophets illuminated the eyes of Peters faith albeit with his bodily eyes hee had seene Christs glory For speaking comparatiuely of that testimony which he had heard in the Mount hee addes Wee haue also asurer word of the Prophets That the Lord had beene glorified in the Mount his Auditors were to take vpon his credite and authority nor could hee make them to see this particular as hee himselfe had done but that Christ Iesus whom he saw glorified in the Mount was the Lord of Glory he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer testimony then his bodily sense the light of Prophets This then was the commendations of his flocke that they looked vpon it which shined as well vnto them as him to all without respect of persons that take heed vnto it able to bring them not to acknowledge Peters infallibility but to the day-starre it selfe whose light would further ascertaine them euen of the truth the Prophets and the Apostles taught For Christ is in a peculiar manner the first and the last in the edifice of faith the lowest the highest stone in the corner refused by the master builders or visible pillars of the Iewish Church their faith was not grounded vpon the Prophets whose words they knew not and not knowing them they knew not him but vnto such as rayse their faith by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true square and line Christ is both the fundamentall Rocke which supporteth and the chiefe corner stone that bindes the whole house of God and preserues it from clifts and ruptures 3. But least his followers might looke amisse vpon this prophetical light rightly esteemed in the general Saint Peter thought it necessarie to advertise them not to content themselues with euerie interpretation or accustomarie acknowledgement of their truth grounded on others relations reports or skill in expounding them or multitude of voyces that way swaying This had beene as if a man that hath eyes of his owne should belieue there was a Moone or starres because a great many of his honest neighbours had tolde him so A thousand witnesses in such a case as this were but priuate testimonies in respect of that distinct knowledge which euery one may haue that list That the Lord should preserue light in Goshen when darkenesse had couered the whole face of Egypt besides seems vnto me lesse strange but more sensibly true then before whilest I consider how in this age wherein the light of his countenance hath so clearely shined throughout those parts of Europe whence the Gospell came to vs Ingolstade should still sit in darknesse enuironed with the shadow of death That her great professor Valentian borne I take it within these fourescore yeeres should grope at noone day as if he had been brought forth in the very midnight of Popery or died well nigh three hundred yeeres ago Scarse Scotus himselfe not Ockam questionlesse though shut vp in a prison where no light of any expositor had euer come could haue made a more dunsticall collection of the Apostles wordes then he hath done Saint Peter meant one of these Three First that there can bee no certaine or probable way of expounding Scriptures by our proper wit or industry or Secondly that one or other place of Scripture cannot be rightly expounded by humane wit or industry but so compared they rightly may or Thirdly that the Scriptures cannot certainely and infallibly be expounded euery where without the sentence of some other common infallible authority which in this respect is to be held as iudge of faith in the Church The Apostle hee inferres did not meane the first or second ergò the third So as the force and wisdome of the Apostolicall admonition is this No man by his priuate industry or study howsoeuer imployed eyther hee thougt not of the holy Ghosts direction or assistance or did not except it no not by any search of Scripture it selfe can certainely and infallibly vnderstand the doctrine of Scriptures in controuersies of which Saint Peter in that place speakes not one word but it is necessary he learne this of some other publike authority in the church by which the Holy Ghost speakes publikely and teacheth all His reason followes more duncticall then the collection it selfe For the Apostle straight subions As the holy men of God did speake in Scriptures not by humane authority but diuine so likewise cannot the Scriptures bee possibly vnderstood by any humane or priuate industry of this or that man but by some other authority likewise diuine by which the holy spirite which is the Author of Scriptures may be likewise the most certain interpreter of Scriptures 4 Had another read thus much vnto me and bid me read the Author or his workes wherein it was found I should presently haue named eyther Erasmus Moriae Encomium Frishlins Priscianus Vapulans or some such like Comedian disposed in meriment to pen some olde Dunces part Cannot the Sun of righteousnesse infuse his heauenly influence by the immediate operation of his spirit or doth his influence want force without coniunction with this blasing Comet or falling starre Was it not the authority of this spirit which made Saint Peter himselfe to be so authentique in his doctrine Is it not the pretended priuiledge of the same
for the Churches proposall we iointly beleeue for God speaking eyther in his written word or by tradition Yet if a man should haue asked him why he did or how possibly hee could infallibly beleeue that God did speake all the words eyther contayned in the Bible or in their traditions he must haue giuen eyther a womans answere because God spâ—ke them or this because our holy mother the Church doth say so For elsewhere he plainly auowes the Bookes of Canonicall Scripture need not be beleeued without the Churches proposall whose infallible authority was sufficiently knowne before one title of the New Testament was written and were to be acknowledged though it had neuer beene hee plainly confesseth withall that hee could not beleeue the Scriptures taught some principall Articles of faith most firmely beleeued by him vnlesse the churches authoritie did thereto moue him against the light of naturall reason Now if for the churches proposall hee beleeue that which otherwise to beleeue he had no reason at al but rather strong inducements to the contrarie as stedfastly as any other truth the Churches infallibilitie must be the true and only cause both why he beleeues the mystery proposed and distrusts the naturall dictates of his conscience to the contrary In fine hee doth not beleeue there is a Trinitie for in that Article is his instance because God hath said it but hee beleeues that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it thinke they beleeue the Church because God speakes by it when it is euident they doe not beleeue God but for the Churches testimonie well content to pretend his authority that her own may seeme more soueraigne Thus make they their superstitious groundlesse magical faith but as a wrench to wrest that principle of nature Whatsoeuer God saith is true to countenance any villany they can imagine as will better appeare hereafter But first the Reader must be content to be informed that by some of their tenents the same Diuine reuelations may be assented vnto by the Habite either of Theologie or of faith both which are most certaine but herein different That the former is discursiue and resembles science properly so called the latter not so but rather like vnto that habite or faculty by which we perceiue the truth of generall Maximes or vnto our bodily sight which sees diuers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of priuate spirits their aguments suppose Diuine reuelations must be beleeued by the Habite of Theology which is as a sword to offend vs. Whiles we assault them and vrge the vnstabilitie of their resolutions they fly vnto the non discursiue Habite of faith infused as their best buckler to ward such blowes as the Habite of Theologie cannot beare off 6 Not heere to dispute eyther how truly or pertinently they denie faith infused to be a discursiue habite the Logicall Reader need not I hope my admonition to obserue that faith or beleefe whether habituall or actuall vnlesse discursiue cannot possibly bee resolued into any praeexistent Maxime or principle From which grant this emolument will arise vnto our cause that the Churches authoritie cannot be proued by any diuine reuelation or portion of Scripture seeing it is an Article of faith and must be beleeued eodem intuitu with that Scripture or part of Gods word whether written or vnwritten that teacheth it as light and colours are perceiued by one and the same intuition in the same instant And by this assertion we could not so properly say wee beleeue the diuine reuelation because we beleeue the church nor doe we see colours because we see the light but wee may truly say that the obiects of our faith diuine reuelations are therefore actually credible or worthy of beleefe because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus whom in the point in hand I most mention because Doctor Whittakers Obiections against their Churches Doctrine as it hath beene deliuered by Bellarmine and other late controuersers hath enforced him clearely to vnfold what Bellarmine Stapelton and Valentian left vnexpressed but is implicitely included in all their writings But ere we come to examine the ful incoÌ„ueniences of their opinions I must request the Reader to obserue that as oft as they mention resolution of faith they meane the discursiue habite of Theologie For al resolution of beleefe or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely auoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equiualent assertions acknowledged by all the Romanists this day liuing it will appeare that Valentian was eyther very ignorant himselfe or presumed hee had to deale with very ignorant aduersaries when he denyed that the last resolution of Catholique faith was into the Churches authoritie which comes next in place to be examined CHAP. III. Discouering eyther the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolued into the Churches veracity or infallibility that possibly it cannot bee resolued into any branch of the first truth 1 IT were a foolish question as Caietan sayeth Valentian hath well obserued if one should aske another why he beleeues the first truth reuealing For the assent of faith is finally resolued into the first truth It may bee Caietan was better minded towardes Truth it selfe first or secondary then this Iesuite was which vsed his authority to colour his former rotten position That the Churches proposall by their doctrine is not the cause of faith but our former distinction betweene belief it selfe it obiect often confounded or between Gods word indefinitely and determinately taken if well obserued will euince this last reason to be as foolish as the former assertion was false No man sayeth he can giue any reason besides the infallibility of the Reuealer why hee beleeues a diuine Reuelation It is true no man can giue nor would any aske why wee beleeue that which wee are fully perswaded as a diuine Reuelation But yet a reason by their positions must bee giuen why we beleeue eyther this or that truth any particular or determinat portion of Scripture to be a diuine reuelation Wherefore seeing Christian faith is alwayes of definite and particular propositions or conclusions and as Bellarmine sayeth and all the Papists must say these cannot be known but by the Church As her infallible proposall is the true and proper cause why wee belieue them to bee infallibly true because the onely cause whereby wee can belieue them to bee diuine reuelations so must it bee the essentiall principle into which our assent or
both meanes of accomplishing Natures or rather the God of Naturs purpose in whose will or pleasure the finall cause of any naturall effect alwayes consists And seeing nothing in Nature can preoccupate his will no cause can be precedent to the finall This consideration of natural effects tending as certainly to their proposed end as the arrowe flyes to the marke caused the irreligious Philosopher to acknowledge the direction of an intelligent supernaturall agent in their working the accomplishment of whose will and pleasure as I said must bee the finall cause of their motions as his will or pleasure which bestowes the charges not the Architect vnlesse he be the owner also is the finall cause why the house is built Finally euery end supposeth the last intention of an intelligent agent whereof to giue a reason by the efficient which onely produceth works or meanes thereto proportioned would be as impertinent as if to one demaunding why the bell rings out it should bee answered because a strong fellow puls the rope 7 Now that which in our aduersaries Doctrine answeres vnto the cause indemonstrable whereinto finall resolution of Natures workes or intentions of intelligent agents must be resolued is the churches authoritie Nor can that if wee speake properly be resolued into any branch of the first truth for this reason besids others alleadged before that all resolutions whether of our perswasiōs or intentions or of their obiects works of Art or Nature suppose a stability or certainty in the first links of the chaine which wee vnfolde the latter alwayes depending on the former not the former on the latter As in resolutions of the latter kinde lately mentioned imitating the order of composition actuall continuation of life depends on breathing not breathing on it breathing on the lunges not the lunges mutually on breathing so in resolutions of the other kind which invertes the order of composition the vse or necessitie of lunges dependes vpon the vse or necessitie of breathing the necessity or vse of breathing vpon the necessity or vse of life or vpon his will or pleasure that created one of these for another Thus againe the sensitiue facultie depends vpon the vital that vpon mixtion mixtion vpon the Elements not any of these mutually vpon the sensitiue faculty if wee respect the order of supportance or Natures progresse in their production Whence hee that questions whether some kinds of plants haue sense or some stones or mettals life supposeth as vnquestionable that the former haue life that the second are mixt bodies But if we respect the intent or purpose of him that sets nature a working all the former faculties dpend on the sensitiue the sensitiue not on any of them For God would not haue his creatures indued with sense that they might liue or liue that they might haue mixt bodies but rather to haue such bodies that they might liue to liue that they might enioy the benefit of sense or the more noble faculties 8 Can the Iesuite thus assigne any determinate branch of the first truth as stable and vnquestionable before it be ratified by the Churches authoritie Euident it is by his positions that he cannot and as euident that beliefe of the churches authority cannot depend vpon any determinate branch of the first truth much lesse can it distinctly be thereinto resolued But contrariwise presse him with what Diuine precept soeuer written or vnwritten though in all mens iudgements the churches authoritie set aside most contradictory to their approoued practises for example That the second Commaundement forbids worshipping Images or adoration of the consecrate host he straight inuerts your reason thus Rather the second commandement forbids neyther because the holy Church which I beleeue to bee infallible approueth both Lastly hee is fully resolued to beleeue nothing for true which the Church disproues nothing for false or erroneous which it allowes Or if he would answere directly to this demaund To what end did God cause the Scriptures to be written He could not consonant to his tenents say That wee might infallibly rely vpon them but rather vpon the Churches authoritie which it establisheth For Gods word whether written or vnwritten is by their Doctrine but as the testimonie of some men deceased indefinitely presumed for infallible but whose materiall extent the Church must first determine and after wards iudge without all appeale of their true meaning Thus are all parts of Diuine truthes supposed to be reuealed more essentially subordinate to the Churches authoritie then ordinary witnesses are to royall or supreme iudgment For they are supposed able to deliuer what they know in termes intelligible to other mens capacities without the Prince or Iudges ratification of their sayings or expositions of their meanings and iudgment is not ordained for producing witnesses but production of witnesses for establishing iudgement Thus by our aduersaries Doctrine Gods word must serue to establish the Churches authority not the Churches authority to confirme the immediate soueraigntie of it ouer our soules 9 Much more probably might the Iew or Turke resolue his faith vnto the first truth then the moderne Iesuited Papist can For though their deductions from it be much what alike all aequally sottish yet these admit a stabilitie or certainty of what the first Truth hath said no way dependant vpon their authority that first proposed or commended it vnto them The Turkes would storme to heare any Mufti professe he were as well to be beleeued as was Mahomet in his life time that without his proposall they could not know eyther the olde testament or the Alcoran to bee from God So would the Iewes if one of their Rabbines should make the like comparison betwxit himselfe and Moses as the Iesuite doth betwixt Christ and the Pope who besides that hee must bee as well beleeued as his Master leaues the authority of both testaments vncertaine to vs vnlesse confirmed by his infallibility But to speake properly the pretended deriuation of all three heresies from the first truth hath a liuely resemblance of false petigrees none at all of true doctrine and resolutions Of all the three the Romish is most ridiculous as may appeare by their seuerall representations As imagine there should be three Competitors for the Romane Empire all pleading it were to descend by inheritance not by election all pretending lineall succession from Charles the Great The first like to the Iew alleageth an authentique petigree making him the eldest The second resembling the Turke replyes that the other indeede was of the eldest line but long since disinherited often conquered and enforced to resigne whence the inheritance descended to him as the next in succession The third like the Romanist pleades it was bequeathed him by the Emperours last wil and testament from whose death his Ancestors haue beene intitled to it and produceth a petigree to this purpose without any other confirmation then his owne authority adding withal that vnlesse his competitors and others will beleeue his
recordes and declarations written or vnwritten to be most authentique they cannot be certaine whether euer there had beene such an Emperour as they plead succession from or at least how farre his Dominions extended or where they lay This manner of plea in secular controuersies would be a meane to defeate him that made it For albeit the Christian World did acknowledge there had beene such an Emperour and that many parts of Europe of right belonged vnto his lawfull heire Yet if it were otherwise vnknowne what parts these were or who this heire should bee no Iudge would be so mad as finally to determine of eyther vpon such motiues Or if the Plaintiffe could by such courses as the World knowes oft preuaile in iudgement or other gracious respects effect his purpose hee were worse then madde that could thinke the finall resolution of his right were into the Emperours last will and testament which by his owne confession no man knowes besides himselfe and not rather into his owne presumed fidelitie or the Iudges apparant partialitie So in this controuersie whatsoeuer the Pope may pretend from Christ all in the end comes to his owne authority which wee may safely beleeue herein to bee most infallible that it will neuer prooue partiall against it selfe or define ought to his Holinesse disaduantage 10 Here againe it shall not be amisse to admonish yonger Students of another gull which the Iesuite would put vpon vs to make their Churches doctrine seeme lesse abominable in this point lest you should thinke they did aequalize the authority of the Church with diuine reuelations Valentian would perswade you it were no part of the formall obiect of faith It is true indeed that the Churches authority by their doctrine is not comprehended in the obiect of belieefe whilest it onely proposeth other Articles to bee beleeued No more is the Sunne comprehended vnder the obiects of our actuall sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first and principall visible that is vnlesse it might bee seene more clearely then those things which wee see by it so wee would direct our sight vnto it so would it bee impossible the Churches infallible proposal could make a Romane Catholikes beliefe of Scriptures or their orthodoxal sense the stronger vnlesse it were the first and principall credible or primary obiect of his beliefe or that which must bee most clearely most certainely and most sted fastly belieued so as all other Articles besides must be belieued by the beliefe or credibility of it This is most euident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposall confirmes a Roman Catholiques beliefe To giue this doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholike beleefe but a Catholike Axiome of Antichristian vnbeliefe which from the necessary consequences of their assertions more strictly to be examined will easily appeare CHAP. IIII. What maner of causall dependance Romish beleefe hath on the Church that the Romanist truly and properly beleeues the Church onely not God or his word 1 THe 2. main assertions of our aduersaries whence our intended conclusion must be proued are these often mentioned heretofore First that wee cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposall Secondly that without the same wee cannot bee infallibly perswaded of the true sense or meaning of these scriptures which that Church and we both belieue to be Gods word How wee should know the Scriptures to be Gods word is a probleme in Diuinity which in their iudgement cannot be assoiled without admission of Traditions or diuine vnwritten verities of whose extent and meaning the Church must be infallible Iudge It is necessary to saluation saith Bellarmine that wee know there bee some bookes diuine which questionlesse cannot by any meanes be knowne by Scriptures For albeit the Scriptures say that the Books of the Prophets or Apostles are diuine yet this I shall not certainely belieue vnlesse I first belieue that Scripture which saith thus is diuine For so wee may read euery where in Mahomets Alcoran that the Alcoran it selfe was sent from heauen but wee belieue it not Therefore this necessary point that some Scripture is diuine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely vpon Gods word vnlesse wee haue God word vnwritten we can haue no faith His meaning is wee cannot know the Scriptures to be diuine but by Traditions and what Traditions are diuine what not wee cannot know but by the present visible Church as was expresly taught by the same Author before And the finall resolution of our belieuing what God hath said or not said must bee the Churches authority To this collection Sacroboseus thus farre accords Some Catholiques reiected diuers Canonicall Books without any danger and if they had wanted the Churches proposall for others as well as them they might without sinne haue doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not belieue the Gospell vnlesse the Churches authority did thereto moue me He addes that we of reformed Churches making the visible Churches authority in defining points of faith vnsufficient might disclaime all without any greater sinne or danger to our soules then wee incurre by disobeying some parts of Scripture to wit the Apocryphall books canonized by the Romish church The Reader I hope obserues by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods prouidence Sacroboscus that to blind beliefe which belongs vnto the holy Spirit working faith vnto the former points by the ordinary obseruation of Gods prouidence and experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels decree concerning the second assertion Bellarmine thus collects It is necessary not onely to bee able to read Scriptures but to vnderstand them but the Scripture is often so ambiguous and intricate that it cannot bee vnderstood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the diuine persons the Holy Ghost proceeding from the Father and the Sonne as from one ioint originall Originall sinne Christes descension into Hell nd many like may indeed be deduced out of scriptures but not so plainely as to end controuersies with contentious spirits if we should produce onely testimonies of Scriptures And wee are to note there bee two things in Scripture the Characters or the written words and the sense included in them The Character is as the sheath but the sense is the very sword of the spirite Of the first of these two all are partakers for whosoeuer knowes the Character may reade the Scripture but of the sense all men are not capable nor can wee in
Gods working in miracles effected by his owne immediate peculiar power without the coagencie of any inferiour or created cause he may resolue of himselfe alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councell it selfe seemes to giue vnto the Pope as it were for an vp-shot to all the fooles thunderbolts they had let slie before And least any man should thinke this absolute acknowledgement of the Popes plenarie power to be a Counsell rather then a necessarie precept The Cathechisme published by the Trent Councels authoritie hath inserted amongst the Articles of faith That the present Pope is the sole visible head of the whole Christian Church though Christ the inuisible The meaning of which if I mistake not is this That the Pope concerning the points aboue mentioned hath as absolute power in Christs absence as Christ himselfe should haue were he present or shall haue in that day of finall iudgement wherein if these mens positions bee true he shall haue nothing to doe in matters of saith but onely to ratisie what the Pope hath defined who must not be called to any account of his Spirituall as Kings and Monarchs must be for their Temporall Stewardships nor shall it be said to him as it must be to some of them Well done thou good and faithfull Seruant For such men onely by our aduersaries Doctrine doe well as might haue done ill but the Pope liue as hee list cannot possibly doe a misse in determining matters of Faith which are of all that are of greatest difficultie and consequence 14 When first I reade Iosephus Acoste I much wondred to see a man otherwise of an ingenuous spirit and of partes so excellent so zealous withall for the Popes Supremacie But now I perceiue the reason was all priuate Catechismes were to bee conformed vnto that publique one authorized by the Councell and Pope Amongst other contents of that Article of the Catholique Church almost quite omitted in the former Indian Catechismes Acostaes aduise is to haue this inserted as an essentiall part That the Pope is head of the Catholique Church Christs Vicar on earth indued with his plenarie power to whom all other Christians Kings and Princes not excepted owe obedience These allegations may testifie our sinceritie in proposing the state of the question and points of difference betwixt vs gathered not out of one or two but the generall agreement of best Romish Writers and whereunto Valentian were hee aliue would willingly subscribe For he as since I haue obserued proposeth the title of his maine Controuersie concerning the Churches authoritie in tearmes aequiualent to those I vsed Lib. 2. Section 1. Cap. 3. and Lib. 1. Parag. Vlt. SECT II. The first branch of Romish blasphemie in preferring humane authoritie before Diuine AGainst these late recited and infinite other aequiualent assertions frequent in their publique determinations and best priuate Writers our Writers vsually obiect If the Church be iudge of Scriptures her authoritie must be aboue the Scriptures If the sense of Scripture without the Church or Popes asseueration or proposall be not authentique nor apt to beget most firme beleefe then the word of God must receiue strength and authoritie from the word of man Some Romish Writers grant the inference with this restraint In respect of vs and yet wipe their mouthes with the whore in the Prouerbe as if they had neither commited Idolatrie nor spoken blasphemie But Bellarmine was too cunning a Baude to expose his mothers foule face to publique view without more artificiall painting CHAP. I. Bellarmines Reply to the maine obiection iointly vrged by all Reformed Churches against the Romish the Equiuocation which hee sought in the obiection apparently found in his Reply 1 THE former argument howsoeuer much esteemed by such as bring it yet in Bellarmines iudgment is very weake and as hee suspects sicke of his owne disease Totum in aequiuocatione versatur The aequiuocation he seeketh to vnfold with this distinction The former speeches may admit a double sence First their meaning may bee that the Church doth iudge whether that which the Scriptures teach be true or false Or SecoÌ„dly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth iudge which is the true interpretation or meaning of them This distinction he applieth thus The former obiectuns were pertinent if we held the Pope or Councell to determine of Scriptures in the former sence but taking our right meaning they are meere calumnies For we affirme the Church to iudge Scriptures onely in the later and so to iudge them doth not set the Church or Pope aboue Scriptures but aboue the iudgment of priuate men Nor doth the Church by this assertion become a Iudge of Scriptures truth but of priuate mens vnderstanding Neither will it hence follow that the word of God recetueth strength from the word of man but priuate mens knowledge may and doth receiue strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinkes is neither more true or certaine because it is expounded by the Church but euerie mans opinion is more true and stable when it is confirmed by the Churches exposition or decision Hee hath said as much as the whole Councell of Trent could haue said for themselues But let vs see if this be enough 2 A priuate mans opinion saith Bellarmine is truer when it is confirmed by the Church If we had only an opinion of the truth or sence of Scriptures the consent of others especially men skilfull in such maters would indeede much confirme vs for all opinions or vncertaine perswasions receiue increase of strength from addition of probabilities But his words are more generall and concerne not onely vncertaine but all perswasions that a faithfull man in this life can haue of Gods Word at least of those writings which wee and they acknowledge for such and the marke he aimes at is That no perswasion in diuine matters can be certaine without the Churches confirmation as hee expressely addeth in his answere to the next argument 3 If the Reader will be attentiue hee shall easily perceiue that not our Writers obiections but Bellaâ—mines answere is tainted with aequiuocation For this speech of his The Church doth iudge whether that which the Scriptures teach be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitly or indeterminately for that which God hath spoken whatsoeuer that be Of those particular Scriptures which wee and they acknowledge or any determinate written or vnwritten precepts questionable whether they were from God or no. 4 If we speake of Scriptures in the former sence Bellarmines answere is true For the Romish Church doth not take vpon her to iudge whether that which is supposed or acknowledged by all for Gods word be most true in it proper natiue but
indeterminate sence seeing this is a Maxim vnquestionable amongst al such as haue any notion of a Dietie Whatsoeuer God hath spoken is most true in that sense wherein he meant it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for Gods Word or such as can but ground any possible question whether they are Gods Words or no the present Romish Church doth take vpon her absolutely to iudge of all and euerie part of them For this is the very abstract or abridgement of that infinite prerogatiue which she challengeth all men must infallibly beleeue that to be Gods Word which she commends that not to be his Word which she disclaimes for such So as onely the former transcendent and indeterminate truth Whatsoeuer God saith is true is exempt from the Popes vnlimited transcendent roiall sentence no other word or syllable of truth which wee can imagine God hath or might haue spoken since the World began either by his owne or his sonnes mouth by the Ministery of his Angels Prophets Apostles or Euangelists but is euery way absolutely subiect to the Popes Monarchichall censure 5 And heere let not the Reader mistake it as any argument of our aduersaries ingenuity that they will for their owne aduantage vouchsafe to grant what no heathen Idolater did euer deny Whatsoeuer God saith is true For vnlesse this were granted by all the Pope could haue no possible grounds of pretence or claime to his absolute infallibility or infinite supremacie ouer all And that which his hirelings seeke to build vpon the former foundation is Whatsoeuer the Pope hath said or shall say ex cathedra is most true because if we descend to any determinate truthes wee must beleeue that God hath spoken all and onely that which the Pope hath alreadie testified or when any question ariseth shall testifie he hath spoken In fine the present Pope by their positions is Gods onely liuing mouth onely alsufficient to iustifie or authentically witnesse all his wordes past all which without him are vnto vs as dead Whence they must of necessitie admit the same proportion betwixt the present Popes and Gods acknowledged written word or supposed vnwritten veritie which in ciuill matters we make betwixt acredible mans personall auouchment or liuing testimonie of what he hath seene heard or knowne by vndoubted experience and another mans heresay report either of the matters he spake of his speeches themselues or their true sence and meaning after his death For the Prophets Apostles and Euangelists to vse their words are dead and Christ is absent so as we can neither be certaine what they haue spoken or what they meant in their supposed speeches but per viuam vocem Ecclesiae by the liuing voice of the present visible Church whose words are altogether as vnfallible as Gods owne words were And for this reason must bee acknowledged a most absolute Iudge of Gods written and vnwritten words aswell of their Spirituall sence and meaning as of their outward frame or visible character This is the height of their iniquitie and will inferre more then our purposed conclusion in this Section That euen of such places as are acknowledged by them for Gods Word we mus not beleeue any determinate sence or meaning but what the Pope shall expressely giue or may be presumed to allow of 6 This Doctrine as I would request the Reader to obserue brings the second and third person in Trinitie on the one partie and the Pope on the other to as plaine and euident competition for Rule or Soueraigntie ouer professed Christians faith as God and Baal were at in Elias time This ther Doctrine thus in shew grounded vpon indeed and issue most opposite to Scriptures is the true Spirituall Inquisition house whereof that materiall or bodily one is but a Tipe These following are the ioynts or limmes of that racke of conscience whereunto all such as are or would bee true members of Christ but willing withall to hold their Vnion with the Pope as Visible head of the Church are daily and howerly subiect First their soules are tied by surest bondes of faith and nature vnto this principle Whatsoeuer God hath said is most true the Iesuites againe seeke to fasten their faith and conscience as strongly vnto this God speakes whatsoeuer the Pope speakes ex cathedra This third likewise must be beleeued as an Oracle of God euen by Papists for the Pope hath spoken it ex cathedra The Bookes of Moses the Prophets the foure Euangelists are Gods Wordes VVhatsoeuer these haue spoken we contend all should beleeue for Gods own Word vpon such groundes as Saint Peter did from experience of their life-working sence communicate vnto them by hearing reading meditating or practize But the Pope vpon some controuersies arising propounds a sence of these writings or of some part of them quite contrarie to that which brought the former comfort to our soules a sence to all vnpartiall sences contradictorie to the places iointly acknowledged for Gods Word A sence the more wee thinke on in sobrietie the more wee dislike a sence the more earnestly we pray to God for his Spirits assistance and other good meanes for the right vnderstanding of his Word and encrease of faith the more stil we distaste and loath Here vnlesse we let goe some one or more of the mentioned holdfasts of faith either the first Whatsoeuer God saith is true or the second Whatsoeuer the Pope saith God saith or the third The Mosaicall Euangelicall and Apostolicall writings or those particular places about whose sence the controuersie is were spoken by God our soules are put to more violent torture then Rauilaicks bodie was But the true Papists are wise enough to slippe the third or last so as it shall not pinch them and haue a tricke withal to make the First yeeld what way they please who are resolued to follow what way soeuer it shall please the Popes authoritie whereunto their soules indeede are onely tied to lead them But of such as euer had or hope to haue any tast or relish of Gods Spirit should resolue absolutely to beleeue his interpretation of any place of Scripture contrarie to that life-working sence which must bee in euery heart endued with hope of seeing God that mans disloialtie towards God and his Holy Spirit is as impudent as if a poore subiect should reply vnto his Prince commanding him in expresse termes to doe thus or so I will not beleeue your wordes haue any such meaning as they naturally import but a contrarie such as one of my fellow seruants hath alreadie acquainted mee withall whatsoeuer you say I know your meaning is I should beleeue him in al things concerning your will and pleasure and whatsoeuer he shall enioyne that will doe 8 thâ—â— neither the Church can prooue the Scriptures nor the Scriptures the Churches authoritie was proued in the fourth SectioÌ„ of the former Book that such as hold this damnable doctrine
againâ—â— which wee dispute doe not at all beleeue God speaking in the Scriptures shal be euinced in the third Section of this The present inconuenience which now will they nill they we are to wrest from their resolutions of faith is that indeed and conscience they either acknowledge no authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CHAP. II. Inferring the generall conclusion proposed in the title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconuenience it wll not bee amisse to propose Bellarmines resolution of a Roman Catholikes faith One especiall obiection of our Writers as hee frameth it is That faith if depending on the Churches iudgement is grounded but vpon the word of man a weake foundation for such an edifiâ—e that the Scripture was giuen by the Spirit of God and must therefore bee vnderstood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church i. of the Councell or the Pope speaking ex Cathedra is not the bare word of man He meanes no word obnoxious to errour but in some sort the word of God in as much as it is vttered by the asistance and gouernment of the Holy Ghost I adde saith hee that Heretiques are they which indeede doe leane vpon a broken reed For we must know that a proposition of faith must be concluded in this or the like Syllogisme Whatsoeuer God hath reuealed in Scripture is true but God hath reuealed thus or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certaine amongst all the second likewise amongst Catholickes is â—ost firme as being supported by the testimonie of the Church Councell or Pope of whose immunitie from possibilitie of erring we haue expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and vs I haue prayed for thee thy faith should not â—aile But amongst Heretikes the second or minor proposition is 〈…〉 onely on coniecture or iudgement of a priuate Spirit which vsually seemes but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Heretikes such in his language are all that will not relie vpon the Church is but coniecturall and vncertaine 2 A dreadfull imputation could it be as substanstially proued as it is confidently auouched And the consequence of his resolution generally helde by all his fellowes is of no lesse importance then this that no man can be infalliby assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures receiued by vs and them vnlesse he haue the Churches authoritie for confirmation of both For vnto vs that onely which the Church auoucheth is certaine and vnfallible that sence of it which the Church giues onely sound if we speake of any particular or determinate truthes 3 How certaine and vnfallible assent vnto all or any Scriptures may bee wrought in mens heartes without any infallible teacher alreadie hath beene and hereafter shall be God willing in more particular sort exemplified In this place it stood the Iesuit vpon to haue giuen a better solution to the doubt obiected which he is so farre from vnloosing that hee rather knits it faster as shall appeare if the Reader will first cal to minde That for the establishing of firme and vndoubted assent to any truth proposed it skils not how infallible the truth in it selfe or the proposer be vn-vnlesse vnlesse they whose beleefe or assent is demanded be as infallibly perswaded of this infallibilitie in the truth or the proposer In this respect our aduersaries pleade their immunitie from errour as an article necessarie to be infallibly beleeued for confirmation of Gods Word alwayes most infallible as all grant in it selfe but not so as they affirme to vs vntill it bee auouched by infallible authoritie 4 Herein they concurre with vs both with the truth That if we beleeue it onely as probable that God spake all those wordes which wee acknowledge to bee most infallible because his our beleefe notwithstanding is not infallible but probable or coniecturall For as a man may haue bad desires of things essentially good so may he haue vncertaine perswasions of truthes in themselues most certaine It is not therefore the supposed infallibilitie of the Church or Pope howsoeuer but infallibly apprehended and beleeued that must strengthen our faith which otherwise as is pretended would be but coniecturall And by the former principle acknowledged aswell by them as vs it necessarily followes that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent vnto the minor proposition i. vnto any determinate part of Gods Word is onely probable not infallible For by the Iesuites Doctrine we cannot bee certainly perswaded that God spake this or that but by the Churches testimonie The immediate consequence of which two assertions compared together is wee cannot bee more certaine that God hath spoken this or that then wee are of the Churches infallibilitie If then wee bee onely probably not infallibly perswaded that the Church is infallible our beleefe of the minor proposition that is of any determinate truth which men suppose God hath spoken must bee onely probable or coniecturall not infallible Consequently to these collections the learned Papists generally holde that the Churches infallibilitie must be absolutely and infallibly beleeued as you heard before out of Canus Bellarmine and Valentian otherwise as Bellarmine would inferre our beleefe of the minor in any Syllogisme wherein a proposition of faith is concluded can be but coniecturall 5 The proposed inconuenience wee may deriue from this difficultie How the Papists themselues can attaine to the infallible beleefe of the Churches infallible authoritie The Church they thinke hath a publique spirit and publique spirits they know are infallible hence they may perswade themselues the Church is infallible only vpon the same termes they beleeue it hath a publique spirit if their beleefe of this latter be but coniectural their assent vnto the former can be no better Seeing then they must of necessitie grant for this is the principall marke they aime at that all must infallibly beleeue the Church hath a publique spirit the difficultie remoues to this point how this infallible perswasion is or may bee wrought in them Either it must be grounded vpon Scriptures or not auouched vnto them and wrought in their hearts it must be either by a publique or priuate spirit Let vs examine all the parts of this diuision 6 First if priuate mens infallible perswasion of the Churches publike or authentike spirit be not grouÌ„ded vpon Scriptures acknowledged by vs and them the Churches authoritie without all controuersie is much greater then the authoritie of Scriptures if it by this assertion can be any
and the Churches not all in all For vnto that which men cannot know whether it bee true or false they cannot be bound to yeeld absolute or immediate obedience vnto that authoritie which they absolutely beleeue as infallible they are bound to yeeld infallible assent and absolute obedience directly in it selfe and for it selfe But by this supposition men cannot know Scriptures infallibly without the Churches authoritie and yet they must infallibly beleeue the Churches authoritie without Scriptures The Scriptures authoritie therefore is either lesse then the Churches or none at all 6 But be it supposed that priuate mens infallible beleefe of the Churches publike spirit is grouÌ„ded vpon Scriptures acknowledged by vs and vrged by them to this purpose as vpon these it seemeth good to the Holy Ghost vs I haue prayed for thee thy faith should not faile The question whereunto wee demaund an answere is whether this infallible beleefe of the Churches authoritie grounded vpon these places must be wrought in mens heartes by a priuate or publique spirit If by a priuate spirit onely Bellarmine beleeued the Churches publique spirit or those Scriptures truth or true meaning whereon he grounds it Hee and all other Papists such as hee was when hee deliuered this Doctrine neither Bishops nor Cardinals are subiect to the same inconueniences which he hath condemned vs for as Heretiques For all priuate spirits by his positions are obnoxious to errour vnsufficient to plant any infallible perswasion in matters of faith yet such is this article of the Churches authentique spirit of which vnlesse men be so perswaded infallibly perswaded they cannot bee of the minor proposition in any Syllogisme wherein a point of faith is concluded and vncertaine of the minor they cannot be certaine of the conclusion which as Bellarmine rightly obserues alwayes followes the weaker part The infallible conclusion therefore of Bellarmines resolution is vnlesse priuate men may haue publique spirits to warrant the truth of Scriptures and the Churches infallibilitie thereon grounded they cannot truly beleeue any conclusion of faith It remaines then we inquire what inconuenience wil follow if they admit priuate men to be partakers of publike spirits 7 Diuersitie of such spirits they acknowledge not If therefore priuate mens infallible assent vnto the truth or true sence of those particular Scriptures whence they seeke to prooue their Churches infallibilitie must be planted by a publique spirit planted it must be by the same spirit which guides and guiding makes the Church and Pope authentique and infallible both in their proposall of Scriptures and declaration of Scriptures sence Seeing this spirit is one and the same if it can make the Church or Pope infallible in all why may it not make all priuate men by this supposition partakers of it alike infallible at the least in the right vnderstanding of those places which warraÌ„t the Churches infallibilitie or publique spirit For our aduersaries I hope will easily grant that the Churches publique and authentique spirit must be most infallibly beleeued because so expressely taught in those Scriptures cited by Bellarmine to this purpose If this publike or authentique spirit can worke such infallible apprehension of those places true meaning in priuate heartes why not in all others as necessarie for them to know that is in all necessarie to saluation And if thus it doe why are wee bound to beleeue the Pope more then the Pope vs wee being partakers of a publique and infallible spirit aswel as he 8 Or if they hold it no absurditie to say wee must beleeue two or three places It seemeth good to the Holy Ghost and vs Peter feed my sheepe by a pubâ—ique and authentique spirit teaching vs from these to relie vpon the Pope in all other parts of Gods Word because as it must be supposed we haue but a priuate spirit for their assurance by this supposition the Popes authoritie in respect of vs must haue the same excesse of superioritie vnto Scriptures that publike spirit hath vnto a priuate or the Pope who beleeueth all Scriptures by a publike spirit hath vnto a priuate man This publike spirit wherof they vauÌ„t is the same which did inspire the scriptures to Moses the Prophets and Apostles and must by this position be the Pope or Churches immediate ageÌ„t for establishing this inuiolable league of absolute alleagance with mens soules vnto them but of none so absolute to their Creator and Redeemer and the rest of whose written lawes and eternal decrees must be communicated vnto them by a priuate spirit and subscribed vnto with this condition If the Pope shall witnesse them to be his lawes or to haue this or that meaning 9 Nor can our aduersaries dense the truth of this subsequent collection If it were possible for the Pope in matters controuersed to teach contrarie to Gods Word wee were bound to follow him For they themselues argue thus If the Pope could erre in matters of faith faith might perish from the Earth all Christians bound to erre because bound to obey him This prooues that our assent to any Scriptures besides those which teach the Popes authoritie cannot in it selfe be perfect and absolute but subiect to this condition if the Pope be infallible And euen of those places which as they pretend witnesse him to be such there yet remaines a farther difficultie These the Pope beleeues not because they are confirmed to him by his predecessor but directly and immediatly by his publique spirit But may priuate men beleeue them so too No. For these especially and the Churches infallibilitie contained in them are by all our aduesaries consent propositions of faith in respect of vs need by their doctrine the proposall or testimonie of the Church whereon all priuate mens faith must be immediately grounded beleeuing this we shall from it at least conioyned with Scripture beleeue all other parts of Gods Word necessarie to saluation aswell as the Pope doth these former from the testimonie of his publique spirit Wherefore his authoritie must be vnto vs altogether as great as the authoritie of the Godhead is vnto him which is farre greater vnto him then it is or can be to any others for euen that which is acknowledged for Gods Word both by him and vs must be lesse authentique vnto vs then the wordes of this mortall man 10 For though we pardon our aduersaries their former absurdities in seeking to prooue the Churches authoritie by the Scripture and the Scriptures by the Churches though we grant them all they can desire euen what shall appeare in due place to be most false That whiles they beleeue the Popes particular iniunctions or decisions from a presupposal of his vniuersal transcendent authoritie they doe not onely beleeue him or his wordes but those partes of Gods Word vpon which they seeme to ground his infallibilitie yet our former argument holdes still most firme because that absolute assent which priuate men must giue vnto these supposed grounds of their Religion before
other portions of Scripture is not grounded vpon any preheminencie incident to these words as they are Gods as if they were more his then the rest in some such peculiar sort as the Tenne Commaundements are in respect of other Mosaicall Lawes nor from any internall proprietie flowing from the wordes themselues as if their secret character did vnto faithfull mindes bewray them to be more Diuine then others nor from any precedent consequent or comitant circumstance probably arguing that sence the Romish Church giues of them to be of it selfe more perspicuous or credible then the naturall meaning of most other Scriptures all inspired by one and the same spirit all for their forme of equall authoritie and perspicuitie All the prerogatiue then which these passages can haue before others must be from the matter contained in them and that by our aduersaries position is the Churches infallibilitie Wherefore not because they are Gods word or were giuen by his Spirit in more extraordinarie sort then others but because they haue more affinitie with the Roman Lord in late yeares exalted aboue all that is called God Father Sonne or Holy Ghost these places aboue cited must bee more authentikely beleeued then all the wordes of God besides As I haue read of pictures though not more artificiall in themselues yet helde in greater estimation amongst the Heathen and freer from contemptuous censure then any other of the same Painters doing onely because they represented their great God Iupiter 11 Another difficultie whereunto we demand an answere is whether whiles they assent as they professe not onely to the infallibilitie taught as they suppose in the fore cited places but also vnto the infallibilite of Scriptures which teach it they acknowledge two distinct assents or but one If but one let them shew vs how possibly the Church can bee said to confirme the Scriptures if two let them assigne the seuerall properties of either whether is more strong whether must bee to the other as Peter to his brethren or if neither of them can confirme the other let them declare how the one can be imagined as a meane or condition of beleeuing the other 12 An Heretikes beleefe of the minor proposition in the former Syllogisme saith Bellarmine is but weake A Romanists beleefe of the same most strong Let this bee the Minor Peter feed my sheepe or Peter I haue prayed for thee that thy faith should not faile what reason can be imagined why a Romanists beleefe of these propositions should bee so strong and ours so weake The one hath the Churches authoritie to confirme his faith the other hath not What is it then to haue the Churches authoritie onely to know her decrees concerning those portions of Scriptures If this were all we know the Romish Churches decrees aswel as the Romanists but it is nothing to know them if we doe not acknowledge them To haue Churches authoritie then is to beleeue it as infallible and for this reason is a Romane Catholikes beleefe of any portion of Scripture more certaine and strong because hee hath the testimonie of the Church which he beleeues to be most infallible and beleeuing it most infallibly he must of necessitie beleeue that to be Scripture that in euery place to be the meaning of the Holy Ghost which this Church commends vnto him for such Let the most learned of our aduersaries here resolue the doubt proposed whether there bee two distinct assents in the beleefe of the forementioned propositions one vnto the truth of the proposition it selfe and another vnto the Churches infallibilitie It is euident by Bellarmines opinion that all the certaintie a Roman Catholique hath aboue a Sectarie is from the Churches infallibilite For the proposition it selfe he can beleeue no better then an Heretique may vnlesse hee better beleeue the Church i. he beleues the Churches exposition of it or the Churches infallibilitie concerning it better then the proposition it selfe in it selfe and for it selfe And so it is euident that the Churches authoritie is greater because it must be better beleeued 13 Suppose then one of our Church which beleeues these propositions to be the word of God should turne of Roman Catholique his former beleefe is by this meanes become more strong and certaine This granted the next question is what should be the obiect of this his strong beleefe the propositions beleeued Peter feed my sheepe I haue prayed for thee or any other part of Gods written word or the Churches authoritie not the propositions themselues but onely by accident in as much as the Church confirmes them to him For suppose the same man should estsoones either altogether reuolt from the Church or doubt of her authoritie his beleefe of the former propositions becomes hereby as weake as it was before which plainely cuinceth that his beleefe of the Church and this proposition were two distinct beleefes and that this strong beleefe was fastened vnto the Churches authoritie not vnto the proposition it selfe immediately but onely by accident in as much as the Church which he beleeueth so firmely did teach it for his beleefe if fastened vpon the proposition it selfe after doubt mooued of the Churches authoritie would haue continued the same but now by Bellarmines assertion assoone as hee begins to disclaime his beleefe of the Churches infallibilitie his former strong beleefe of the supposed proposition begins to faile and of this failing no other reason then alreadie is can be assigned The reason was because the true direct and proper obiect of his stronge beleefe was the Churches authoritie on which the beleefe of the proposition did intirely depend as the conclusion doth vpon the premisses or rather as euery particular doth on the vniuersall whereunto it is essentially subordinate CHAP. III. Containing a further Resolution of Romish faith necessarily inferring the authoritie of the Romish Church to bee of greater authoritie then Gods Word absolutely not only in respect of vs. IF we racke the former syllogisme a little farther and stretch it out in euerie ioynt to it full length wee may quickly make it confesse our proposed conclusion and somewhat more The Syllogisme was thus Whatsoeuer God hath spoken is most true But God hath spoken and caused to be written all those wordes contained in the Canon of Scriptures acknowledged by opposite religions of these times Therefore these wordes are most true The certaintie of the Minor depends as our aduersaries will haue it vpon the present Romish Churches infallibilitie which hath commended vnto vs these Bookes for Gods Word Bee it then granted for disputations sake that we cannot know any part of Gods Word much lesse the iust bounds extent or limits of all his words supposed to be reuealed for our good but by the Romish Church The Spirituall sence or true meaning of all most or many parts of these determinate Volumes and visible Characters as yet is vndeterminate and vncertaine whereas all points of beleefe must bee grounded on the determinate and certaine sence of
some part of Gods Word reuealed for our aduersaries acknowledge all points of faith should bee resolued into the first truth Hence if wee descend to any particular or determinate conclusion of faith it must be gathered in his Syllogisme Whatsoeuer the Church teacheth concerning the determinate and true sence of Scriptures whereon points of Faith are grounded is most true But the Church teacheth thus and thus for example her owne authoritie is infallibly taught by the Holy Ghost in these wordes Peter feede my sheepe Peter I haue prayed for thee that thy faith should not faile goe this sence and meaning of these wordes is most true And as true as it is must the sence likewise of euery proposition or part of Scripture by this Church expounded or declared be accounted 2 The Maior proposition of this Syllogisme is as vndoubted amongst the Roman Catholiques as the maior of the former was vnto all Christians but as yet the minor The Church doth giue this or that sence of this or that determinate place may be as vncertaine indeed as they would make our beleefe vnto the minor proposition in the generall Syllogisme before it bee confirmed by the Churches authoritie For how can we be certain that the Church doth teach all those particulars which the Iesuites propose vnto vs wee haue Bookes indeede which goe vnder the name of the Trent Counsell but how shall wee know that this Counsell was lawfully assembled that some Canons haue not beene foisted in by priuate Spirits that the Councell left not some vnwritten tradition for explicating their decrees after another fashion then the Iesuites doe who shall assure vs in these or like doubtes The present Church All of vs cannot repaire to Rome such as can when they come thither cannot bee sure to heare the true Church speake ex Cathedra If the Pope send his Writs to assure vs what Critcicke so cunning as to assure vs whether they be authentike or counterfeite Finally for all that can bee imagined in this case onely the Maior of the Catholicke syllogisme indefinitely taken is certaine and consequently no particular or definite conclusion of faith can be certaine to a Romanist because there are no possible meanes of ascertaining the Minor What the true Church doth infallibly define vnto his Conscience 3 Or if they wil hold such conclusions as are ordinarily gathered from the Trent Councell or the Popes decisions as infallible points of faith they make their authoritie to be farre greater then the infallibilitie of Gods written word yea more infallible then the Deitie This Collection they would denie vnlesse it followed from their owne premisses These for example That a conclusion of faith cannot be gathered vnlesse the minor God did say this or that determinately be first made certaine But from the Pope or Churches infallibilitie conclusions of faith may be gathered albeit the minor be not certaine de fide For who can make a Iesuites report of the Popes Decrees or an Historicall relation of the Trent Councell certaine de fide as certaine as an Article of faith And yet the Doctrine of the Trent Councell and Popes Decrees must bee held de fide vpon paine of damnation albeit men take them onely from a Priests mouth or vpon a Iesuites faith and credit 4 This is the madnesse of that Antichristian Synagogue that acknowledgeth Gods Word for most infallible and the Scriptures which wee haue for his word if it selfe bee infallible For it tels vs they are such yet will not haue collections or conclusions with equall probabillitie deduced thence so firmely beleeued by priuate men as the collections or conclusions which are gathered from the Churches infallibilitie An implicit faith of particulars grounded vpon the Churches generall infallibilitie so men stedfastly beleeue it may suffice But implicit faith of particulars grounded onely vpon our generall beleefe of Gods infallibilitie prouidence or written word sufficeth not This prooues the authoritie of the Church to be aboue the authoritie of Scriptures or the Deitie absolutely considered not only in respect of vs that is all besides the Pope and his Cardinals For that is of more authoritie absolutely not onely in respect of vs which vpon equall notice or knowledge is to be better beleeued more esteemed or obeyed but such is the authoritie of the Church in respect of the diuine authoritie such is the authoritie of the Popes Decrees in respect of Gods Word For the Minor proposition in both the former Syllogismes being alike vncertaine the conclusion must bee more certaine in that Syllogisme whose maior relies vpon the Popes infallibilitie then in the other whose Maior was grounded vpon the infallibilitie of the Deitie 5 Briefly to collect the summe of all The authoritie of the Church is greater then the authoritie of Scriptures both in respect of faith and Christian obedience In respect of faith because we are bound to beleeue the Churches decisions read or explicated vnto vs by the Popes messenger though à Sir Iohn Lack-lattin without any appeale but no part of Scripture acknowledged by vs and them we may beleeue without appeale or submission of our interpretation to the Church albeit the true sence and meaning of it seeme neuer so plain vnto priuate consciences in whom Gods Spirit worketh faith The same argument is most firme and euident in respect of obedience 6 That authoritie ouer vs is alwayes greatest vnto which wee are to yeeld most immediate most strict and absolute obedience but by the Romish Churches Doctrine wee are to yeelde supreme and most absolute obedience to the Church more supreme and absolute then vnto Gods word therefore the authoritie of the Church is greater ouer vs. The Maior is out of controuersie seeing greatnesse of authoritie is alwayes measured by the manner of obedience due vnto it The Minor is as euident from the former reason Our obedience is more absolute and strict vnto that authoritie from which in no case we may appeale then vnto that from which wee may in many safely appeale but by the Romish Churches doctrine there lies alwayes an appeale from that sence and meaning of Scriptures which Gods spirit and our owne conscience giues vs vnto the Churches authoritie none from the Churches authoritie or meaning vnto the Scriptures or our owne consciences 7 Our Sauiour Christ bids vs search the Scriptures Saint Paul trie all retaine that which is good Saint Iohn trie the Spirits whether they bee of God or no Suppose a Minister of our Church should charge a Romanist vpon his allegiance to our Sauiour Christ and that obedience which he owes vnto Gods Word to search Scriptures trie spirits and examine Doctrines for the ratifying of his faith he will not acknowledge this to be a Commandemēt of Scripture or at least not to be vnderstood in such asense as may bind him to this practise What followes if our Clergie charge him to admit it he appeales vnto the Church And as in Schooles simus
and nasus simus is al one so in their language is the Church and the Church of Rome This Church tels him he may not take vpon him to trie of what spirit the Pope is not examine his determinations decisions or interpretations of any Scripture by other known places of Scripture or the analogie of faith acknowledged by all Vnto this decree or sentence of the Church although hee haue it but at the second hand or after it haue passed through as many Priests and Iesuites mouthes as are Post Townes from London to Edenburgh hee yeeldes absolute obedience without acknowledgement of farther appeale either vnto Scriptures or other authoritie whatsoeuer further manifestation of Gods will hee expects none Let all the reformed Churches in the World or all the Christian World besides exhort threaten or adiure him as he tenders the good of his owne soule as hee will answere his Redeemer in that dreadfull day of finall iudgement to examine the Church or Popes decrees by Gods written Lawes his answere is he may not he cannot doe it without open disobedience to the Church which to disobey is damnation of soule and bodie But O fooles and slow of heart to beleeue and obey from the heart that doctrine whereunto yee were deliuered Know ye not that to whomsoeuer yee giue your selues as seruants to obey his seruants ye are to whom yee obey whether it bee the man of sinne vnto death or obedience vnto righteousnesse Ofall Mankinde are onely Roman Catholiques not bought with a price that they may thus alienate their soules from Christ and become seruants of men that they may consecrate themselues by solemne vow to the perpetuall slauerie of most wicked and sinfull men euen monsters of Mankind CHAP. IIII. That in obeying the Romish Churches decrees wee doe not obey Gods Word as well as them but them alone in contempt of Gods principall Lawes 1 BVt the simple I know are borne in hand by the more subtile ort of this generation That thus obeying sinfull men they obey Christ who hath enioyned them this obedience vnto such That thus beleeuing that sence of Scripture which the Church their mother tenders vnto them they doe not beleeue her better then Scriptures because these two beleefes are not opposite but subordinate that they preferre not her decrees before Christs written Lawes but her interpretation of them before all priuate expositions This is the onely Citie of refuge left them wherein prosecuted by the former arguments they can hope for anie succour but most of whose gates alreadie haue beene all shortly shall bee shut vpon them 2 That they neither beleeue nor obey Gods Word whilest they absolutely beleeue and obey the Church without appeale is euident in that this Church vsually bindes men not vnto positiue points of Religion gathered so much as from any pretended sence of Scripture expounded by it but to beleeue bare negatiues as that this or that place of Scripture either brought by their aduersaries or conceiued by such amongst themselues as desire the knowledge of truth and right information of conscience haue no such meaning as the Spirit of God not flesh and bloud as farre as they can iudge of their owne thoughts hath reuealed vnto them 3 But the Spirit may deceiue priuate men or at least they may deceiue themselues in their triall of Spirits They may indeed and so may men in publique place more grieuously erre in peremptorie iudging priuate men because obnoxious to errour in the generall erroneous in this particular wherein they ground their opinions vpon Gods Word plentifull to euince it at least very probable reasons they bring manie and strong whereunto no reasonable answere is brought by their aduersaries whose vsuall course is to presse them onely with the Churches authoritie which appeares to be of farre greater waight then Gods word vnto all such as yeeld obedience to her negatiue decrees without any euidence or probabilitie either of Scripture or naturall reason to set against that sence and meaning of Gods Lawes wherevnto strength of arguments vnrefuted and probable pledges of Gods Spirit vndisproued haue long tied their soules Doe wee obey God or beleeue his word whilest we yeeld obedience to the Church in such Commandements as to our consciences vpon vnpartiall examination seeme condemned ere made by the very fundamentall Lawes of Religion and all this oftimes without any shew or pretence of Scripture to warrant vs that we doe not disobey God in obeying them 4 But doth the Romish exact absolute obedience in such pointes as if it were possible they could bee false may endanger the very foundation of true Religion without euident demonstration that their daily practise neither doth nor can endanger it Yes For what can more concerne the maine foundation which Christians Iewes and Mahumetans most firmely hold then those precepts in number many all plainely and peremptorily forbiding vs to worship any Gods but One or any thing in the Heauen or Earth but him onely The Romanists themselues grant that cultu latriae God alone is to bee adored that so to adore any other is Idolatrie and Idolatrie by their confession a most grieuous sinne O how much better were it for them to hold it none or Gods Word forbidding it of no authoritie then so lightly to aduenture the hourely practise of it in contempt of such fearefull threatnings as they themselues out of Gods Lawes pronounce against it vpon such broken disioincted surmises as are the best they can pretend for their warrant 5 To beleeue Christs flesh and bloud should bee there present where it cannot be seene or felt yea where we see and feele another bodie as perfectly as wee can doe ought is to reason without warrant of Scripture but a sencelesse blinde beleefe But grant his bodie and bloud were in the Sacrament rightly administred yet that out of the Sacrament either should bee in the consecrated host whilest carried from Towne to Towne for solemne shew more then for Sacramentall vse is to reason ruled by Scripture to say no worse more improbable Now to worship that as God which to our vnerring sences is a Creature vpon such blind supposals that Christs bodie by one miracle may be there by another vnseene is worse then Idolatrie committed vpon delusion of sence So to adore a wayfer onely a wayfer in all appearance without strict examination nay without infallible euidence of Scriptures vrged for the reall presence is more abhominable then to worship euerie appearance of an Angell of light without triall what spirit it were Sathan or some other that so appeared And if we consider the olde Serpents vsuall slight to insinuate himselfe into euery place wherein inveterate custome or corrupt affection may suggest some likelihood of a diuine presence vnto dreaming fancies as he did delude the old World in Oracles and Idols the probabilitie is farre greater his inuisible substance by nature not incompatible with any corporeall quantitie should be annexed to the
supposed hoast then Christs reall body vncapable for any thing wee know of ioinct existence in the same place with any other howsoeuer most disproportionable to such base effects as must proceede from the substance contained vnder the visible shape of bread such as no accident could either breed or support 6 This is a point as is elsewhere obserued wherein Satan seemeth to triumph ouer the moderne Papists more then ouer all the Heathens of the old World whose sences onely hee deluded or bewitched their reason but quite inuerts all vse of these mens sence faith and reason making them beleeue Christs bodie to be present in the Sacrament after a supposed miraculous manner quite contrarie to the knowne nature of bodies and yet more preposterously contrarie to the very end and essence of miracles For what miracles were euer wrought to other purpose then to conuince the imperfect collections of humane reason by euidence of sense God vsing this inferiour or brutish part thus astonished by his presence to confute the curious folly of the superiour or diuine facultie of the soule as hee did sometimes the dumbe Asse to rebuke the iniquitie of the Prophet her Master But so preposterously doth Sathan ride the moderne Papists that hee is brought to beleeue a multitude of miracles against the euidence of sence or reason contrarie to the rule of faith all offered vp in sacrifice vnto the Prince of darknesse that he hauing put out the eyes of sense reason and spirit at once may euer after lead them what way he list And as vnhappie wagges or lewd companions may perswade blind men to beg an Almes as if some great personage did when as a troupe of more needie beggers then themselues passe by so is it much to bee dreadded least the Deuill perswade the blinded besotted Papist that Christ is present where he himselfe lies hid that hee may with heart and soule offer vp those prayers and duties vnto him which belong properly vnto God and worship in such manner before the boxes whereinto he hath secretly conuaid himselfe as the Israelites did before the arke of the Couenant 7 Vasquez thinkes we may without offence adore that bodie wherein the Deuill lurkes so we direct not our worship vnto him but to the inanimate Creature as representing the Creator Suppose this might be granted vpon some rare accident or extraordinarie manifestation of Gods power in some particular place in case men were ignorant or had no iust presumptions of any malignant spirits presence therein Yet were it damnable Idolatrie daily to practise the like especially where great probabilitie were of diabolical imposture which the solemne worship of any Creature without expresse warrant of Scripture will inuite Yet sense doth witnesse that Christ is not no Scripture doth warrant vs that he or any other liuing Creature vnlesse perhaps wormes or such as spring of putrifaction is present in their processions Notwithstanding all the expresse Commaundements of God brought by vs against their practise the Trent Councell accurseth all that denie Christs reall presence in procession or condemne the proposall of that consecrated substance to be publikely adored as God not so much as intimating any tollerable exposition of that Commandment which forbids vs to haue any Gods but one 8 To omit many more another instance sutable to the former and our present purpose wee haue in the decree of communicating vnder one kind Our Sauiour at his institution of this Sacrament gaue the cup aswell as the bread and with the cup alone this expresse iniunction Bibite ex hoc omnes Drinke all of this albeit none of his Disciples were consicients or such as did consecrate S. Paul recites the same institution in like words continued the practise in such Churches as he planted The Trent Councel acknowledgeth that the vse of the cup was not infrequent or vnvsuall in the Primitiue Church indeed altogether vsuall and the want of it for many hundered yeares after Christ vnknowne The onely instance that can from Antiquitie bee pretended to proue it lawfull and which in all likeli-hood did partly occasion it argues the Ancients vse of it in solemne assemblies to haue beene held as necessarie For euen in cases of greatest necessitie when the cup could not bee carried to parties sicke or otherwise detained from publique Communions they had the consecrated bread dipped in it And Gregorie of Towres relates the poysoning of King Clouis sister Queene to Theodoricke by her owne daughter in the Chalice so as he intimates withall the ordinarie vse of the cup at that time aswell amongst French Catholickes as Italian Arrians Onely this was the difference The Arrians did not as the Catholiques drinke of the same cuppe with their Princes 9 It may be feare conceiued vpon this or like example least the Priests should in a more proper sense prooue conficients not of Christs but of Lay Princes bodies made them afterwardes more willing to forbeare the Cup and the people either in manners would not or otherwise could not be aduanced aboue them at this Heauenly banquet Turonensis reason against these Heretiques I thinke did hold no longer then his life few Princes afterwardes durst haue aduentured to trie the truth of his conclusion Whether poyson drunke in the Sacrament administred by the supposed true Church would haue wrought For vnlesse my memorie faile mee Ecclesiastike Princes Popes themselues haue beene as surely poysoned in Catholike Chalies as the forementioned Queene was in the Arrian cup. 10 But what occasions soeuer either mooued the laitie of themselues to imbrace or the Cleargie to enioyne this Communion vnder one kind the Trent Councell specifies none and yet accurseth all that will not beleeue the Church had iust causes so to doe Without any sure warrant of Scripture to perswade it they bind all likewise to beleeue this bare negatiue That neither our Sauiours wordes at his institution of the Sacrament nor any other place of Scripture enioyne the vse of the cup as necessarie by way of precept or commandement Nor doth Christs words in the sixth of Iohn howsoeuer we vnderstand them according to the diuerse interpretations of Fathers either of Sacramentall or Spirituall eating enforce any such necessitie Will you heare their reasons for this bold assertion He that said vnlesse yee eate the flesh of the sonne of man and drinke his bloud you haue no life in you said also If any man eate of this bread he shall liue for euer And he that said whosoeuer eateth my flesh and drinketh my bloud hath eternall life said also the bread which I will giue is my flesh which I will giue for the life of the World Hee that said whosoeuer eateth my flesh and drinketh my bloud dwels in me and I in him hath said withall hee that eateth this bread shall liue for euer 11 Gods precepts must bee very peremptorie and conceiued in formall tearmes ere any sufficient authoritie to enioyne obedience
concerning the Sacrament Other thinges will I set in order when I come 16 Granting what is not necessarie hee spake of ordering matters concerning this Sacrament to receiue the wine aswell as the bread was no part of their present disorder whose misbehauiour at the Lords Table did minister mere iust occasions to Saint Paul then long beardes did to the Councell of Constance to denie the vse of the cup might Christs bloud and bodie which he had iointly rendered to all be vpon any occasion iustly seuered by man in the administration of his last Will and Testament Whatsoeuer the number or qualitie of the guests bee the great Lords Table must be alwaies so furnished as it was at the first institution for he hath no respect of persons If a rich stately Prelate come in with a gold ring in goodly vestiments a poore honest Layicke in vileraiments he saith not to him in Pontificiall roabes come sit you here at my messe where you may drinke of my wine aswell as eate of my bread nor to the poore Layicke stand thou there a part or sit downe here vnder my footstoole where thou maist bee partaker of the crummes which fall from my table though not of my cup which must be kept for thy betters High and low rich and poore all were redeemed with one price all at this offering equal all alike free to tast of euery dish so they come with wedding garments without which euen the best must be cast out as vnworthie to tast of any part if not of all That part which the Counsels of Constance and Trent vpon pretences of reuerence to the LORDS Supper haue detained from Moderne Christians the Corinthians had receiued vnworthily yet was not the Cuppe for this reason held superfluous by Saint Paul who onely sought to represse the abuse as knowing the vse of it to bee most necessarie The matters then hee meant to order when he came was to set out this Heauenly banquet with greater decencie and solemnitie not to abridge them of any substantiall or materiall part thereof 17 Nor doe the Trent Fathers if wee may trust them vpon their words For they desirous as it seemes to make the whole Christian World as sottish as themselues were impious would make men beleeue they could iuggle away the Cuppe and neuer touch the very substance of the Sacrament as if the wine were not as substantiall a part of the Lords Supper as was his bloud of his bodie or humanitie An integrall or materiall part they cannot denie it to bee and such if it bee there Apologie is as shamelesse as if a man should let out most of anothers bloud cut of his arme or legge or maime him in some principall part and plead for himselfe I did not meddle with his substance meaning as the Councell I take it heere doth his essence seeing he is yet as truly a reasonable Creature as before 18 But to debarre them of that refuge it may be they sought or their followers may yet hope to finde in the equiuocation of this word substance importing as much sometimes as a material or integral sometimes as an essential part If the cup be an essential and substantiall part of this Sacrament the Councell by their owne confession did souly erre in prohibiting Communion vnder both kindes If no such part it bee they might by their owne rule haue altogether denied the vse of it so much as to the sacrificer or consicient but so the verie vse and end on which the essence of the Sacrament as of all other matters of moral practise immediatly depends and by whose expiration instantly must determine should vtterly haue perished The end and vse of this sacred institution as our Sauiour expressely teacheth and the Councell grants was to represent the testators death yea so to represent it as we migh be partakers of his bodie and bloud not spiritually onely but withall as the Trent Fathers contend sacramentally Admitting then all they can pretend against the necessitie of the Cuppe That whole Christ were in the bread alone yet this will not preserue the true and fruitfull vse of the Sacrament nor salue that deadly wound the essence of it must perforce receiue from frustration of the end necessarily ensuing the cuppes absence For this Sacrament was ordained as to represent so to exhibit Christs bodie vnto all faithfull Communicants not as intire and whole his bloud not as it was inclosed in the vaines but the one as torne and rent the other as shedde and powred out vpon the crosse This is my bloud of the new Testament saith our Sauiour which is shed for many for all that receiue it faithfully for the remission of sinnes His bloud then as shed and powred out is as the loadstarre of penitent and contrite hearts whereon the eyes of their faith that seeke remission of sinnes in this Sacrament must bee fastened for as the Apostle saith without sheding of bloud is no remission This was the complement of that inestimable all-sufficient Sacrifice that which represents his precious bloud thus powred out the principall part of this Sacrament aswell in respect of representing his death as in applying remission of sinnes thereby in generall purchased and by this Sacramentall Type sealed to euery one in particular especially if the Trent Councels Doctrine be true that Christs verie bloud which was shed vpon the crosse is really present in the Chalice and might be as immediately sprinkled at least vpon the lips or dores of euerie faithfull receiuers heart as the bloud of the Paschal Lambe was vpon the doore-posts of the Israelites Thus as Sathan the Father of lies so false opinion suggested by him draw men with pleasure into those euils for whose practise in the end they become their chiefe accusers That opinion which first brought in neglect of the Chalice and as the Trent Councell presumed would haue warranted them in making this decree doth most condemne them for the measure of their iniquitie could not haue beene so fully accomplished vnlesse they had held a transubstantiation of the wine into Christs bloud 19 What part of Scripture can wee presume they will spare that dare thus countermand the most principal of all Gods Commandements what reckoning may wee thinke they make of our Sauiour Christ that aduenture thus shamefully to disanull and cancell his last will and testament defrauding almost the whole Christian World of halfe their Lord and Maisters royall allowance partly without any shew of Scriptures either to restraine or otherwise interpret these Soueraigne precepts partly vpon such idle and friuolous allegations as may further witnesse their sleight estimate of Gods Word saue onely so farre as it may bee wrested to serue their turnes 20 But grant the places there alleaged by the Councell did so mitigate either the forme of the institution or the peremptorie manner of our Sauiours speeches in the sixth of Iohn as to make it disputable in vnpartiall iudgements whether
they did plainely inioyne any necessitie of communicating vnder both kindes the former decree notwithstanding would manifestly inferre an vsurpation of Soueraigntie â—uer Gods word quite contrarie to the generall Analogie of faith reason and conscience by all which in cases doubtfull and for the speculatiue forme of truth disputable with eqall probabilitie affirmatiuely or negatiuely wee are taught to frame our choice when wee come to practise according to the difference of the matter or of consequences which may ensue more dreadfull one way then the other alwayes to preferre either a greater good before a lesse or a lesse euill before a greater though both equally probable Suppose then these two contradictorie propositions The deniall of the cup is a mutilation of Christs last will and testament the deniall of the cuppe is no mutilation of Christs last will and Testament were for their speculatiue probabilities in iust examination equipendent yet the doctrine of faith deliuered in Scripture reason and conscience without contradiction instruct vs that to alter abrogate or mutilate the sonne of Gods last will and testament is a most grieuous most horrible most dreadfull sinne but to permit the vse of the Chalice hath no suspition of any the least euill in it Had the Trent Fathers thus done they had done no worse then our Sauiour then his Apostles then the Primitiue Church by their owne confession did This excesse of euill without all hope of any the least compensatiue good to follow vpon the deniall should haue swaied them to that practise which was infinitely more safe as not accompanied with any possibilitie or shew of danger although the speculatiue probabilitie of anie diuine precept necessarily inioyning the vse of the cup had beene none Thus peremptorily to aduenture vpon consequences so fearefull whereto no contrarie feare could in reason impell nor hopes any way comparable allure them thus imperiously to depriue the whole Christian World of a good in their valuation testified by their humble supplications and frequent embassages to that Councell so inestimable without any other good possible to redound vnto the deniers saue onely vsurpation of Lordly Dominion ouer Christs heritage plainly euinceth that the Church is of farre greater authoritie with them then GOD Word either written in the Sacred Canon or their hearts then all his Lawes either ingrafted by nature or positiue and Supernaturall For 21 Admit this Church representatiue had beene fully perswaded in conscience rightly examined and immediatly ruled by Scripture that the former decree did not preiudice the institution vse or end of this Sacrament yet most Christians earnest desire of the Cuppe so publikely testified could not suffer them to sleep in ignorance of that great scandall the deniall of it needes must giue to most inferiour particular Churches Wherefore the rule of charitie that mooued the Father of the Gentiles to that serious protestation If meate offend my brother I will eate no flesh while the World standeth that I may not offend my brother should in all equitie diuine or humane haue wrought these Prelats hearts to like profession If want of their spirituall drinke offend so many Congregations and such a multitude of our brethren we will rather not vse our lawfull authoritie acknowledged by all then vsâ—rp any that may be offensiue or suspicious vnto others though apparantly iust vnto our selues for they could not be more fully perswaded this decree was iust then Saint Paul was that all meates were lawfull to him 22 But may we thinke these Prelates had no scruple of conscience whether the very forme of this decree were not against our Sauiours expresse command bibite ex hoc omnes drinke yee all of this For mine owne part whiles I call to minde what else where I haue obserued that the Iewes were neuer so peremptorie in their despitefull censures of our Sauiours doctrine nor so outragiously bent against his person as when their hearts were touched in part with his myracles or in some degree illuminated with the truth he taught The Councels extraordinary forwardnesse to terrifie all controuenaries of this decree makes mee suspect they were toe conscious of their own shallow pretended proofes to elude Gods word whose light and perspicuitie in this point had exasperated their hardned hearts and weake-sighted faith to be so outragious in the very beginning of that session as if they had meant to stiâ—fle their consciences and choake the truth lest these happily might crosse their proceedings or controule their purposes if this cause should once haue come to sober and deliberate debatement For as theeues oftentimes seeke to auoid apprehension by crying loudest turne the theefe so these wolues hoped well to smother their guilt and preuent all notice taking of their impietie by their grieuous exclamations against others monstrous impious opinions in this point interdicting all vpon penaltie of the causes following ere they had determined ought to teach preach or belieue otherwise then they meant to determine 23 Yet though the Councell accurse all that holde communication vnder both kindes as a necessarie Doctrine it doth not absolutely inhibit all vse of the Chalice but leaues it free vnto their Lord the Pope to grant it vpon what Conditions he please either vnto priuate men or whole Nations vpon what conditions then may wee presume will it please his Holinesse for to grant it vpon any better then Satan tendered all the Kingdomes of the Earth vnto our Sauiour for this fained seruant of Christ a true Gehazi repining at his Lord and Masters simplicitie that could refuse so faire a profer made after Sathan in all hast saying in his heart I will surely take somewhat of him though my Master spared him and pretending a message in his name to whom all power was giuen in Heauen and in earth hath got an interest in the chiefe Kingdomes of the World disposing such as hee can best spare or worst manage to any potent Prince that will fall downe and worship him and his copartner the Prince of darkenesse who of late yeares haue almost shared the whole World betwixt them the one ruling ouer infidels the other ouer professed Christians And seeing the Pope because his pompe and dignitie must bee maintained by Worldly wealth and reuenewes dares not part with the proprietie of so many Kingdomes at once as Sathan who onely lookes for honour profered hee hath found out a tricke to supply his wants for purchasing like honour and worship by his office of keeping Saint Peters keyes if earthly Prouinces or Dominions faile him Gods Word his sonnes bloud and bodie all shall be set to sale at this price Fall downe and worship him For no man we may rest assured no Nation or Kingdome whom hee can hinder shall euer tast of the Lords Cup vnlesse they will first acknowledge lawfull authoritie in him to grant denie or dispose of it at his pleasure which is an homage wherewith the Deuill is more delighted then if wee
as others might bee framed by their patterne and them iointly fastned to it This was Peters prerogatiue vnto whom the keyes are first giuen as vnto the first of all the faithfull that had passed this gate power by them to admit as many as were to exclude al that were not fashionable to this Rocke and corner stone 4. Seeing then neither the Apostles then thought nor can any man yet conceiue that Peter could be an extraordinary stone or second foundation in the aedifice there spoken of but must withall admit Christ to be the chiefe corner stone or surest fundamētal rocke I would appeale to my aduersary in his sober mood to any not actually drunken with the Babylonish cup vnto whether foundation vnto what stone the principall or lesse principall these words and vpon this Rocke will I build my Church must be referred Wee must iudge of the foundation by the aedifice and of the aedifice by the attribute Now as there is no one title wherein the spirit doth more delight to expresse the strength and praises of the liuing God then this of Rocke so was there neuer any more puissant effect attributed to any Rocke then the eternall stability of this aedifice What Saint Paul sayth of the foundation I may truly say of the aedifice and the attribute Another aedifice more strong then this Church can no man build no attribute can be imagined more glorious then this That the gate of hell shall neuer preuaile or as Maldonate more fully expresseth the maiesty of the Hebraisme shall not be able to stand against it or confront it To ascribe the supportance of such a structure to the strength of Peters faith not as it was in him onely but as it is perpetually propagated to his successors is to impeach him of disloyalty and rob Christ of his greatest glory For euen such as plead for this prerogatiue in Peters successors confesse that this they giue to Peter is our Sauiours most vsuall stile we may with the Prophet demand Who is the Rocke besides our God The Lord is the Rocke of our saluation of such saluation as the gates of Hell cannot oppugne the same he is the Lord our Rocke and our Redeemer 5. The former interpretation will yet further approue it selfe to be most consonant to the generall analogie of faith most natiue to the place before alleaged and in respect of Romish glosses such as is the Church of Christ vnto the gates of Hell or the Arke of olde vnto Dagon if we obserue what is most frequently and perspicuously taught in other Scriptures pertinent to the maine point in controuersie First that the immediate subiect of Peters confession Goa incarnate or dwelling as S. Paul speaks bodily in Christ is presupposed by all sacred writers as the great mystery of mans redemption the fundamentall Rock of saluation Secondly that all and only they which in sincerity of heart conceiue and with stedfast perseuerance retaine this confession which Peter made are true and liuely parts of that aedifice which the Sonne of the liuing God here promised to erect 6. The Reader I know in this fruitfull age of learned expositors may finde variety of Comments but none that can more fully satisfie him then Saint Peters owne paraphrase vpon our Sauiours promise to him if we compare it with other Scriptures in sence and meaning equiualent That Christ was the only Rock whereupon this Saint himselfe as a liuing member of the Church was built is apparant because intending to make his flocke liuely parts of the same aedifice he tels them they come not to himselfe as to a second Rock but vnto the Lord as vnto a liuing stone disallowed of men yet chosen of God and pretious As if he had sayd Not flesh and bloud not the wisest of men but only our heauenly Father did first reueale him vnto me for such and in the words following as if he had purposely intēded to certifie vs that the name of Peter did descend to him from this affinity with this elect and pretious stone not because he was a Rocke or fundamentall stone himselfe he addes and ye as liuely stones be made a spirituall house a liuely Priest-hood Priests as liuing and altars as stones to offer vp spirituall sacrifices acceptable to God by Iesus Christ Though they were not all to haue the title or name of Peters for so there could be no distinction yet so they would beleeue and confesse as he did that Christ was the liuing stone they were to haue the realty or substance to be stones of that spirituall house against which the gates of hell should not be able to preuaile 7. And seeing hee now endeuoured to fasten them vnto Christ as vnto the only sure Rocke of their redemption it could not be so auaileable to tel them in our Sauiours owne words that becomming such a spirituall house and continuing in offering vp sacrifices acceptable vnto God the gates of hell should not preuaile against them Vntill this Day-starre had more fully shined in their hearts hee knew it for the better method to kindle the same hope in them by the Prophets light which in time would breake forth clearer of it selfe for that glorious promise of our Sauiour differed from the propheticall prediction which S. Peter giues them for their assurance but as the light which goes before doth from the brightnesse following the Suns rising What Christ had told him was in effect contained before in that scripture Behold I lay in Sion a chiefe corner stone elect and pretious and he that beleeueth therein shall not be ashamed Why not ashamed because his hope should be most sure and Hope as the Apostle sayth maketh not ashamed he meant It supporteth against all shame or terror the world flesh or diuill can oppose against vs. They may threaten but not so deiect vs as to cause vs either through feare of disgrace or other danger skulke or runne from mens presence as a learned Hebrician expresseth the Hebrew word rendred by the vulgar non festinabit he shall not hasten or to expresse the full valew of both these Apostles speeches by the last and most potent obiect of shame belieuing in Christ wee shall not be found naked in that last day nor wish the Mountains for a couering to our shame but enabled by sure hope to stand before the Sonne of man for not ashamed of him before men in this life hee will not be ashamed of vs in that day Then shall that victory of this spirituall house ouer the impotent assaults of Hell gates be manifested Thus by Saint Peters owne exposition The Sonne of the liuing God whom hee confessed was that liuing Stone from whose strength this spirituall house whereof he and his flock were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liuely stones becomes so strong To make either Saint Peter or his successors ioint though secondary supporters of this glorious worke were to diuide our faith betwixt
assembled is built the oecumenicall Pastor that must keepe them and by them all Christs flocke from going astray the supreame head that by his vertue and influence must sustaine euery member of Christs body here on earth from falling into heresie or approching the territories of hel through any kind of error or infidelity 27 Our Sauiour promised in solemne manner ex Cathedra the gates of hell shall neuer preuaile against his Church What Church the Catholike What Catholike Visible or Inuisible Triumphant or Militant Visible and Militant What Catholike visible militant Church The Romane that consists of diuers members In it some are Pastors some are sheepe whether haue better interest in that promise Pastors Of Pastors some are Prelates some inferiours whether are to be preferred before the other Prelates doubtlesse for of them consists the body of the Church representatiue which is most properly called the Church and next in reuersion vnto Peters prerogatiue Did the gates of hell then neuer preuaile against the greatest Romish Prelates I nominate no particular person I speake onely of them as the Scripture doth of Drunkards Whoremongers Adulterers Dogs Enchanters Many of highst place in that Church haue for a long time liued and for ought their followers can or care to say vnto to the contrary died such as the spirit of God hath excluded from the kingdome of heauen such as Gods word tels vs hell must swallow vp with open mouth Are they the Church and may hell gates preuaile against them and yet not preuaile against the Church 28 But if a woman an whorish woman cannot be taken without an excuse may wee thinke those effemenate sworne creatures of seruitude to that great strumper can want an answere No this distinction is alwaies at hand Their Popes and Cardinals may as erre so goe to hell But how as priuate Doctors not as oecumenicall Pastors not as they speake ex Cathedra so to my remembrance I haue read of a proud Romish Prelate that reproued for his secular pompe made answere hee followed these fashions as hee was a Duke not as an Archbishoppe But the reprouers reply hath made the Apologie better then which no Iesuite can make for the Pope most ridiculous euer since If this be so quoth the shepheard such was the Pastor God had appointed to rebuke the madnes of this false Prophet I pray resolue mee what shall become of my Lord Duke if the Archbishoppe goe to the diuell If many sometimes Popes be now in hell as no Iesuite I thinke will professe any morall hope that all are saued What is becom of the Church representiue which lodged in their brains Hath the number of glorified Saints been encreased by their departure from earth Were they euer a whit more happy for being heires to that glorious promise Thou art Peter and vpon this Rocke will I build my Church or were their comments vpon that place Orthodoxall what was the comfort Saint Peter himselfe could euer haue reaped thence Onely this though Sathan may so sift thee that thy soule may goe to hell before thy body descend to the graue yet rest assured of this that thy faith which in Cathedrall resolutions shall neuer faile thee in thy life time shal suruine in thy successors when thou art dead but to what purpose if notwithstanding this prerogatiue all may descend one after another into hell 29 Or if their doctrine were true to what end did Christ come in the flesh onely to build a Church which like a lampe or candle may gloriously shine whiles there is an interrupted succession of Popes to propagate the splendor but whose glory when that expires for ought that glorious promise addes vnto it must bee extinguished as the light goes out when the oyle is spent Better assurance then euery Pope for his time hath Saint Peter by their doctrine had none from those wordes of our Sauiour For whatsoeuer power or prerogatiue was in them bequeathed to him doth descend by inheritance to his successors And would the meanest Iesuite now liuing haue gloried much in a life graced with no greater visible Church dignity then S. Peters was perpetually exposed to like danger without any other solace to support it saue onely this that his posterity should enioy the same priuiledges But now that the glory and dignity of the Romish Church is becom so great the Iesuites portion thereby grown so fat they can bee well content to sooth vp the Pope in his conceit that howsoeuer his person may goe to hell a place it seems not much dreaded because vnknown yet hell gates shall neuer preuaile against his faith which hath brought such large possessions to the Church both which hee may infallibly entayle to his successors vntill the worlds end But as I said before what then shall become of that cathedrall faith shall it augment the quire of Gods elect or can they make as many S. Faithes as haue beene Popes 30 Herein appeares the excesse of these dayes impietie in respect of former that this imaginary Idea of Romish faith should be more superstitiously adored then any other Idoll in the world euer was Although that of the Apostle may bee more properly said of it then any other nihil est in mundo Other Idols represented either men or beasts some permanent creature or reall quality This is a fancy of a Chimaera a shape of nothing or if by nature and essence ought it is such a conceit or mentall quality as may bee in diuels Existance it hath none but as Eclypses of the sunne by fittes or courses when the Pope shall speake ex Cathedra What shall become of it and the colours in the Rainbow after the day of iudgement are two questions of like vse consequence and of these two obiects the one as fit to direct mens courses by sea or land as the other to conduct vs towardes heauen The dazled imaginations of these Idolaters that can thus conceit this faith to bee spirituall and eternall by succession when it cannot saue them in whom it is are much worse then some foolish heathens dreames of an immortall fame that was to accompany their mortall soules as they esteemed them and argue in these sonnes of Antichrist either an incogitancy or vnbeliefe of Christ who liues for euer come in the flesh or a secure worldly hope hee shall neuer or not this long time come to iudgement 31 Saint Peter hath fortold that there shall come in the last daies mockers which will walke after their lusts and say where is the promise of his comming for since the fathers died all things continue alike from the begiuning of the creation Atheists and Libertines I know here are literally meant But as the Prophets vsually prefigure our future blisse by Ierusalems presēt glory or other known felicity by which perhaps it was represented vnto them So might S. Peter shadow out vnto vs the mystery of iniquity according to that rude draught
which it had in his time For the substance natiue quality or proportion of the Atheists and the moderne godlesse Romanists mockery that are the same onely the one is more rude and rough hewen the other more smoothly varnished with hipocrisie and ouerlaied with artificiall colours The blunt Atheist like a lewd debter that simply denies his bond imagines the Lord will neuer come to call him to an account The subtle Romanist like a crafty companion that acknowledgeth the debt but no set day of payment specified saue onely tomorrow hopes to driue off God almighty from day to day putting Christs comming as farre from him the next three yeeres to come as it was the last three past and so would hold on these hundred thousand yeeres if the world should stand so long because Antichrist who by professed enmity against Christ shall giue the world three yeeres warning according to the yeeres of an hireling of its dissolution if wee may belieue this mocker is not yet reuealed Nor euer shall bee to him vnto whom since the Patriarkes and Apostles died continue as they did from the beginning of the new creation mans redemption without any generall Apostasie or decay of Peters faith which remaines still as fresh and liuely as when he first confessed Christ Not the Iew more sottish in expecting his Messias then this hypocrite in deferring Antichrists comming And no maruell when that which first caused the Iew so grieuously to stumble and since retaines him in his vnbeliefe is made the onely ground of the Romane Catholikes faith Hell by approued experiment of the ones fall knew well the same charme would enchant the other both being equally tainted with a superstitious heathenish conceit that their teachers could not erre because they sit in the seates of such as were infallible in their life times And hence it is they are so blind and see it not bewitched and bewitching others with continuall reiterating that magicke spell of templum Domini the Church the Church words whose meaning they vnderstand no more then simple women doe waggish scholars medicines or charmes for the tooth ach Their ignorance though they may put vs in mind of another mockery they make of our Sauiours words 32 For where hee promised hell gates should neuer preuaile against his Church meaning against no true Christian soule espoused to him by an indissoluble knot of faith and euerlasting loue these mockers dispossesse the Christian world of this glorious hope by a double delusion first perswading it that the vniuersall Church militant may encampe in one mans brest vpon whom though hell shut her gates the simple such as they would make vs all must belieue the Church is safe because hee came not with them as an heretike For so in the second place though our Sauiour promiseth in termes as ample and maiesticall as can be deuised that not Hell gates that is no power or force of hell shall bee able to hold play with that Church whose safe conduct to his heauenly kingdome hee there vndertooke they make the meaning of his assurance to bee but this No heresie as if hell gates were furnished with no other munition shall euer make breach vpon the Romane Consistory or approach the Popes seat of dignity Thus to support the Popes supremacy they would make Christ so to shufle as if a Prince were it possible any Prince could bee so base should warrant his confederates safe conduct through his territories vpon as high tearmes as his soueraignery or supremacy would stretch vnto and yet challenged vpon the others miscarriage interpret his meaning to haue been but this I did warrant him he should not die of poyson administred by any Physition of mine in my dominions that no violence should bee offered him by theeues and robbers or other vnruly subiects I vndertooke not CHAP. VIII That the Romanists beliefe of the Churches infallible authority cannot be resolued into any testimony better then humane whence the 〈◊〉 conclusion immediately followes That the Romanist in obeying the Church-decrees without examination of them by Gods word prefer mans lawes before Gods 1 SEing it hath beene manifested as well by ostensiue proofe from Scriptures as by deduction to inconueniences most contrary to the analogy and preiudiciall to the main foundation of faith that Saint Peter was not the Church nor such an head as the Pope doth make himselfe of all the faithfull the principall point is cleare that the Romanists beliefe of such a transcendent absolute oecumenicall authoriry in the Church as might warrant our obedience to the former decrees cannot bee resoluedinto any diuine testimony or absolute promise of Christ in neither of which the Pope can haue any interest but onely by right deriued from S. Peter 2 To follow them a little in their schoole humor onely reckoning the speculatiue probabilities that can bee brought for them without computation of their blasphemies or other dangerous consequences wherewith their doctrine heretofore hath beene and must bee farther charged let vs trie what strength the other ioincts haue in themselues and see in the next place what proofe they can make their Popes are successors to such preheminences as Peter had Albeit euen this ioinct as all the rest of their religion is quite benummed and vtterly depriued of sence by the deadly blow lately giuen to the principall nerue whence life and motion must bee deriued to the whole body of their religion for if wee consider the intensiue perfection of that preheminence or estimation which Peter in respect of his fellowes had either with his Lord or with his flocke this was founded in a correspondent excesse of his loue his liuely faith and diligent feeding vnto no one of which good qualities the Popes professe themselues heires infallible Or if wee respect the extent or amplitude of S. Peters extraordinary soueraignety it was the same with Dauids kingdome or Christs owne pastorall charge and reached but from Dâ—n to Beershebah At the vtmost it and the circumcision had the same circumference Within which how great soeuer his authority was the Pope can haue no pretence to bee his successor therein For the edification of the people committed to him by our Sauiour was to bee finished before Ierusalems destruction since which time Israel hath beene perpetually scattered amongst the nations without a shepheard to gather them And when it shall please the Lord as it is probable it will to reduce them to his fold their Ruler shall bee of their own people strangers shall haue no more dominion ouer them 3 Had the Pope deriued his right from Saint Thomas Bartholomew or other Apostle which haue no writings extaÌ„t this might haue yeelded some surmises not so easie to bee disproued that Romish traditions did containe the summe at least of all these Apostles vnwritten doctrine if from Saint Paul the great Doctor of the Gentiles and first planter of faith amongst the Romans as much commended by him as any other of his children
in Christ the improbability had beene much lesse then now it is in Peters case that the Bishoppe of Rome if any should haue succeeded him But when that people beganne to grow out of loue with the truth fashioning themselues vnto this present world the disease whereof Saint Paul forewarned them it was Sathans policy to present vnto them longing after such a Monarchicall state as their heathenish Predecessors had such shewes of Peters Supremacy and residencie at Rome as by the diuine permission had either crept into some of the Ancients religious cogitations or else in time of darkenesse haue been shufled by the predecessors of these cheating mates late discouered into their writings as fitte baites to entice them vnto this deriuation of that absolute power from Peter to their greater condemnation and our good For God no doubt in his prouidence ordered this their blindnesse to illuminate vs as he did the fall of the Iewes to confirme the Gentiles in faith seeing of al the Apostles Peters prerogatiues as hath beene shewed were most euidently personall all to determine with himselfe vnto which obseruation his owne writings also giue testimony Euen a little before hee was to leaue the world where hee most manifested his earnest desire of preseruing his flocke sound in faith after his death he giues no intimation as shall bee shewed more at large hereafter of any Successor vnto whom they were to repaire His present Epistle he foresaw would bee more auaileable to this purpose then any tradition from him I will not bee negligent to put you alwayes in remembrance of these things though that yee haue knowledge and be established in the present truth For I thinke it meet as long as I am in this Tabernacle to stirre you vp by putting you in remembrance seeing I know that the time is at hand that I must lay downe this my Tabernacle euen as our Lord Iesus Christ hath shewed me I will endeauour therefore alwayes that yee also may bee able to haue remembrauce of these things after my departing 4 As for peculiar direction of later times whence perpetuall infallibility must bee deriued it cannot bee gathered from his writings that hee knew so much as his brother Paul did Albeit in this point these two great pillars of Christs Church more famous then all their fellow Apostles besides for present efficacy of their personall ministery come farre behind the Disciple whom Iesus loued whose written Ambassage was in a peculiar sence to tarry till Christs last comming vnto iudgement as hee himselfe did vnto Christs first comming to destroy Ierusalem and forwarne the nations Besides the doctrine of common saluation necessary for all to know plentifully set downe in this Disciples Epistle his Reuelations containe infallible directions peculiar to euery age And as in some one gift or other euery Apostle almost exceeds his fellowes so if amongst all any one was to haue this prerogatiue of beeing the ordinary Pastor or to haue ordinary successors as Aaron thogh inferior to Moses in personal prerogatiues during his life had after his death this doubtlesse was Saint Iohn who ascribes that vnto the diligent expositors hearers or Readers of his bookes which the Romanist appropriate to such as rely vpon the visible Churches determinations neuer questioning whether it bee that Babylon which Saint Iohn deciphers or no Blessed is he saith Saint Iohn that readeth and they that heare the words of this prophesie and keep those things which are written therein for the time is at hand Blessed they are that reade it with feare and reuerence or so affected as this Disciple was for vnto such the Lord will by meanes ordinary by sober obseruation of the euent reueale his secret entent as he did it vnto him by the extraordinary gift of Prophesie for the testimony of Iesus is the spirit of Prophesie 5 It is euident the spirit of God entended to shew Iohn and Iohn to shew the faithfull all the Eclipses that should befall the Church vntil the worlds end His prophesies since his death were so to instruct the world of all principal euents present or to come as hystories do of matters forepast Now as he in our times wherin God inspires not men with Moses spirit is accounted the best Antiquary that is most conuersant and best seen in the faithfull cords of time not hee that can take vpon him to diuine as Moses did of the worlds state in former ages so since the gift of prophesie ceased hee is to bee esteemed the most infallible teacher the safest guide to conduct others against the forces of hell chiefly heresies or doctrines of Diuels that can best interprete him who first descried them and in his life time forewarned the Churches of Asia planted by Saint Paul and watered by him of the abhominations that threatned shortly to ouerspread them and after them the whole visible Church vntill these latter times doth the Pope then professe more skill in Saint Iohns Reuelations then any other If hee doe let him make proofe of his profession by the euidence of his expositions But from this Apostle hee pretends none at al and we demand but any tollerable proofe of succession from S. Peter 6 A supreme oecumenicall head say the Parasites to the See Apostolique is as necessarie now as in Saint Peters time therefore hee must iure diuino haue a Successour But neither doth Scripture or Reason admit any such head as they haue molded in their braines either then or now As hath beene abundantly proued and their owne instances brought to illustrate the probabilitie of such a deuice contradict them For admit that Christ and earthly Princes stood in like neede of Deputie-Gouernors in their absence would the King of Spaine were he to goe on Pilgrimage vnto his Kingdome of Ierusalem leaue but one Deputie ouer all the Dominions of Spaine and Portugal the West Indies Sicilie Naples and Millaine Or leauing but one would indue him with such absolute power ouer all his Subiects in these Nations as they imagine Christ doth the Pope ouer euery Christian soule throughout the whole world what spirit then may wee think did possesse Bellarmine when he auouched that the church and common weales are different in this case let vs heare the difference The Church Catholike must bee one by communion with one head so must the Liege people of euery Monarch be one by subordination to one Soueraigne whether resident amongst them or farre absent Why may not Christ then though absent be that only supreme head whence vniuersally the Church receiueth vnitie or why may not hee rule in it though dispersed through many Nations as effectually by his Angels and ordinarie Ministers of the Gospell as the Pope doth by his Nuncioes fallible Legates or other inferiour Prelates 7 But though reason and Scripture faile them yet Councels Histories and Traditions may be mustered to their aide These are the first Springes of these many
without controuersie many and great yet limited both for number and magnitude For suppose King Henry the eight after hee had done what he could against the Pope should still haue professed his good liking of Romish religion opposing only this to all his Popish Cleargie that had challenged him of reuolt Am not I defender of the faith The Pope whom I trow you take for no false Prophet hath giuen me this prerogatiue amongst Christian Princes as expresly as euer Saint Peter bequeathed him his supremacy aboue other Bishops It is as impossible for me to defend as for his Holinesse to teach any other besides the true Catholique faith Let the proudest amongst my Prelates examine my expositions of his decrees and by S. George he shall fry a fagot for an heretick Would this or the like pretence though countenanced by royall authority haue been accepted for a iust defence that this boisterous King had not contradicted the Pope but the tatling Monkes or other priuate expositors of his decrees would this haue satisfied the Popes agents vntill the King and his Holinesse had come to personall conference for finall debatement of the case yet for Christs seruants thus to neglect their masters cause is no sinne in the Romanists iudgement yea an heresie is it not to deale so negligently in it For a sinne of no lower ranke they make it not to submit our hearts minds and affections vnto the Popes negatiue decrees though against that sence of scripture which conscience and experience giue vs. Vnto all the doubts feares or scruples these can minister it must suffice That the Pope sayth he expounds scripture no otherwise then Christ would were hee in earth but onely controls all priuate glosses or expositors of them But can any Christian heart content it selfe with such delusions and defer all examinations of doctrine vntill that dreadfull day come vpon him wherein the great Shepheard shal plead his owne cause face to face with this pretended Vicar and his associates Do we beleeue that Christ hath giuen vs a written law that he shall come to be our Iudge and call vs to a strict accompt wherein we haue transgressed or kept it yet may we not try by examination whether these Romish guides lead vs aright or awry Whether some better or clearer exposition may not be hoped for then the Pope or Councell for the present tenders to vs What if the Pope should prohibite all disputations about this point in hand whether obeying him against the true sence of scripture as we are perswaded wee yeeld greater obedience vnto him then vnto Scriptures may we not examine the equity of this decree or his exposition of that Scripture which happely he would pretend for this authority his amplius fili mi ne requiras No by their generall tenent and Valentians expresse assertion it were extreame impiety to trauerse this sence or exposition vnder pretence of obscurity c. By the same reason for ought I can see it would follow that if the question were whether obeying the Pope more then God we did obey man more then God we might not examine at least not determine whether the Pope were man or God or a middle nature betwixt both which came not within the compasse of that comparison CHAP. IX In what sence the Iesuites may truly deny they beleeue the words of man better then the words of God In what sence againe our writers truly charge them with this blasphemy 1. IF we reuiew the former discourse we may find that equiuocation which Bellarmine sought as a knot in a bulrush in our writers obiections to be directly contained in their Churches deniall of what was obiected Whilest they deny that they exalt the Churches authority aboue scriptures or mans word aboue Gods this deniall may haue a double sence They may deny a plaine and open profession or challenge of greater authority in their Church then in Scriptures Or they may denie that in effect and substance they ouerthrow all authority of Scripture saue onely so farre as it makes for their purpose 2. That the Pope should openly professe himselfe competitor with God or in expresse tearmes challenge greater authority then Scriptures haue was neuer obiected by any of our writers For all of vs know the man of sinne must be no open or outward enemy to the Church but Iudas like a disciple by profession his doctrine indeed must bee a doctrine of diuels yet counterfeiting the voice of Angels as he himselfe though by internall disposition of minde a slaue to all manner of filthinesse and impurity must bee enstiled sanctissimus Dominus the most holy Lord. If the poison of his iniquity were not wrapt vp in the titles of diuine mysteries it would forth-with be disliked by many silly superstitious soules which daily suck their bane from it because perswaded that the scriptures which they neuer haue examined whose true sence they neuer tasted but from some reliques of heathenish zeale idolatrously worship in grosse do fully warrant it When our Writers therefore obiect that the Papists exalt the Popes lawes aboue Gods had not these holy Catholicks an especiall grace to grow deafe as often as wee charge their mother with such notorious and knowne whoredomes as they see might euidently be proued vnto the world if they should stand to contest with vs their meaning is plaine that the Pope in deed and issue makes the Scriptures which in shew he seemes to reuerence of no authority but onely with reference to his owne That he and his followers should in words much magnifie Gods word written or vnwritten we do not maruell because the higher esteeme men make of it the higher still hee may exalt his throne being absolutely enabled by this deuise to make all that belongs to God his Word his Lawes his Sacraments the pretious Body and Bloud of his Sonne blessed for euer meere foot-stooles to his ambition For if the authority of Scriptures or such traditions as he pretends be established as diuine and he admitted sole absolute infallible Iudge of their meaning it would argue either Antichristian blindnesse not to see or impudency of no meaner stocke not to acknowledge that the Pope by this meane might appropriate vnto himselfe the honour due vnto God and play vpon his Creator in such sort as if a corrupt Lawyer hauing euidences committed to his trust should by vertue of them take vp rents and let leases to the Landlords dammage and Tennants ouerthrow And what is most villanous vnto whatsoeuer prerogatiues though most preiudiciall to the diuine maiesty his Parasiticall Canonists shall blasphemously entitle this most holy Father the sonne of God and his faithfullest seruants Apostles or Prophets must be brought forth to abette the forgery as if euidence giuen in Court by infamous Knights of the Post should in the finall day of hearing bee produced vnder the hands and seales of free Barons or other chiefe Peeres of the Land for as was intimated
the man Christ Iesus not excepted This conclusion followeth immediately out of three positions generally held and stifly maintained by that Church The first that the Pope liue hee as hee list cannot erre in matters of faith and manners when hee speaketh ex Cathedra that we are bound infallibly to belieue whatsoeuer he so speakes without examination of his doctrine by Gods word or euident externall signe or internall experiment of Gods spirit speaking in him The second that wee cannot assure our selues the Scriptures are the Oracles of God but by the infallible testimony of the Visible Church The third that the true sense and meaning of Scriptures in cases doubtfull or controuersed cannot be vndoubtedly known without the infallible declaration of the same Church CHAP. I. What restraint precepts for obedience vnto the Priests of the Law though seeming most vniuersall for their forme did necessarily admit And how vniuersall Propositions of Scriptures are to be limited 1 SEing wee vndertake to proue that no such authority as the Romish Church doth challenge was euer established on earth The answering of those arguments drawne from the authority of the Priestes in the olde Testament may to the iudicious seeme at the first sight needlesse yet because such as they set the fairest glosses vpon if wee looke into the inside or substance are fullest fraught with their owne disgrace and ignominy It will not be superfluous to acquaint the Reader with some particulars prefixing some generall admonitions to the yonger sort for more commodious answering of all that can be brought of like kind 2 Their common places of consening the world especially smatterers of Logicke or schoole learning with counterfeit proofes of Scripture is either from some vniuersall precept of obedience to the people or generall promises of infallibility made to the Priests in the old Testament Such as come vnto the Scriptures hauing their mind dazled with notions of vniuersale primum or other Logicke rules true in some cases thinke the formerprecepts being for their forme vniuersall may admit no exception limitation or restraint otherwise the holy Ghost might breake the rule of Logicke when as they admit many restraints nor alwayes from one but ofttimes from diuerse reasons from these following especially God sometimes inioynes obedience as wee say in the abstract to set vs a patterne of such true accurate obedience as men should performe vnto authority it selfe or vnto such gouernours as neither in their liues nor in the seat of iudgement would decline either to the right hand or to the left but square all their proceedings to the exact rule of Gods word Vnto such gouernours continuall and compleat obedience was to bee performed because the parties gouerned vpon examination should alwayes finde them iumpe with the law of God vnto which absolute obedience as hath beene shewed is due Nor doth the word of God in setting out such exact obedience lie open to that exception which Polititians take against Philosophers as if it as Philosophers doe did giue instructions onely for happy men of Aristotles making or for the Stoickes wise men who can no where bee found but in Platoes common-wealth whose Metropolis is the Region of Eutopia For the ancient Israel of God had this prerogatiue aboue al the nations of the earth that their Priests lips whilest they themselues were clothed with righteousnesse and bare holinesse vnto the Lord in their breasts should still preserue knowledge and bee able to manifest the will of God vnto the people not onely by interpreting the generall written law but by reuelations concerning particular facts of principall moment as may bee gathered from that law Also thou shalt put in the breast plate of iudgement the Vrim and the Thummim which shall be vpon Aarons heart when hee goeth in before the Lord And Aaron shall beare the iudgement of the children of Israel vpon his heart before the Lord continually 3 To omit the various interpretations and diuers opinions of this brest-plates vse why it was called the breast plate of iudgement Iosephus and Suidas in my mind come neerest the truth That the Reuelation by it was extraordinary that Gods presence or iuridicall approbation of doubts proposed was represented vpon the pretious stones that were set therein is probable partly from the aptnesse of it to allure the Israelites vnto Idolatry partly from that formality which the Egyptians in imitation of the Ephods ancient vse amongst the Iewes retained long after in declaration of the truth in Iudgement For Diodorus tels vs that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefe Iudge in that famous and venerable Egyptian high Court or Parliament did weare about his necke in a golden chaine Insigne a tablet of pretious stone or if the Reader bee disposed to correct the translator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called as the Septuagint did Aarons breast-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which hee stedfastly looked while matters were debating as Suidas saith the High Priest did on his breast plate whilest they asked counsell of God and whilest hee gaue sentence turned it vnto the beter cause exhibited as the fashion was in that Court in writing in signe the truth it selfe did speake for it that the Vrim or Thummim were more then an Embleme yea an Oracle of iustice and right iudgement is apparant out of Scripture When Ioshua was consecrated to bee Israels chiefe gouernour in Moses stead he was to stand before Eleazar the Priest ordained to aske counsell for him by the iudgement of Vrim before the Lord So did Abiathar certifie Dauid of Sauls malitious resolution against him and the Lords of Keylahs treachery if hee should trust vnto them So againe Dauid is assured of victory by the iudgement of Vrim and I Thummim if he would follow the Amalakites that had burnt Ziglag 4 Such Priestes as these were to bee absolutely obeyed in answeres thus giuen from the mouth of God And it is most probable that the parties whom these answeres did concern had perfect notice of the Reuelation made to the Priests howsoeuer the truths of such answeres being confirmed by experiment in those dayes they were to vndertake what the Priests appointed and to obey his aduice at least by cautelous obedience vntill the euent did proue the truth But neither was this certaine manifestation of Gods will so absolutely promised vnto the Priests but not liuing according vnto the direction of Gods law hee might faile in his Oracles Nor was this peoples prerogatiue aboue others without all limit that if they liued no better then others did they should as often as they asked counsell of God infallibly know whether the answere were from him or no albeit there were no defect in the Priest For this reason the Lord answered not Saul when hee asked counsell of him neither by dreames nor by visions nor by Vrim nor by the Prophets for Saul was now cast off by God not willing to vouchsafe
was shall proue true and profitable vnto Christians as instituted by God for the peoples good yea â—hey shall proceed from the holy Ghost for the reason which wee haue learned of the Euangelist to wit because such as giue them are Prelates of Christs Church And this is all I haue to say vnto the second argument 12 It is easie indeed for them thus to answere to whom it is most easie and most vsuall to blaspheme That the Popes aswell as Caiaphas prophecies may in the euent proue true and profitable to Christs Church wee doe not doubt because vnto such as loue God or are beloued of him all things euen Sathans malice that had suborned Caiaphas and his brethren against Christ and his members turne to the best But hee that had taken this High-Priest whilest hee vttered this sentence for an infallible Prophet of the Lord had been bound in conscience to haue done so to our Sauiour at his as the people did to Baals Priests at Elias instigation If our aduersaries will permit vs to interprete the Trent Councels decrees as the faithfull of those times did Caiaphas prophecie wee will subscribe vnto them without delay It is expedient wee grant and profitable withall vnto the Church that there should bee such decrees whereby the faith of others might bee tried But as it was not lawfull for the people to imbrue their hands in Christs bloud though the greatest benefite that euer befell the world was by his death so neither is it safe to admit the Trent Canons though a wonderfull blessing of God they should be set forth because they so clearely testifie the truth of his word concerning Antichrist Canus said more in this then was needfull according to his supposed principles in his answere to the next argument But God who ruled the mouth of Caiaphas and made him speake the trueth when hee intended nothing lesse did also direct Canus penne to vent what vpon better consideration hee would haue concealed Yet herein hee wrote but out of the abundance of his owne and most of his fellowes hearts who hold that the Priests and Pharises did erre onely in a matter of fact not in any point of faith when they condemned Christ Of which in the next Chapter For conclusion of this consider with me Christian Reader how great cause we haue to thanke our gracious God that the sect of Iesuites or rabble of Predicants were not founded in our Sauiours dayes for then doubtlesse the Diuell had picked a traitor out of that crue whose impudent sophisticall Apologies for open blasphemie and vnrelenting perseuerance in traiterous plots might haue outfaced the world that the deliuering of Christ into his enemies hands had beene no such sinne as Iudas testified it was both by his penitent speech and desperate end CHAP. IIII. What it would disaduantage the Romish Church to deny the infallibility of the Synagogue 1. THat any visible company of men before our Sauiour Christs time did challenge such absolute authority ouer mens faith as the Pope doth would bee very hard for them to proue no question but the High-Priest and Rulers amongst the Iewes did oftentimes challenge more then they had If the Romanist should say that they had no such infallible authority in deciding all controuersies as their Church now challengeth the assertion would be as improbable in it selfe as incongruous to their positioâ—s For vnto any indifferent man such infallibility in the Watch-Tower of Sion must needes seem more requisite during the time of the law then since the promulgation of the Gospell Bee it granted the points to be expresly beleeued of the ancient people were but few yet euen such of them as were most necessary to saluation were more enigmatically and mystically set downe then any in the new Testament are and the measure of Gods spirit vpon euery sort of men the vulgar especially in those times much lesse For this cause God raised vp Prophets to instruct them whose authority though it was not such as the Romane Church now challengeth but giuen to supply the ignorance and negligence of the church representatiue in those dayes yet much greater then is ordinarily required in the light of the Gospell by which as the doctrine of saluation is become most conspicuous in it selfe so is the illumination of Gods spirit more plentifull then before it had beene And since the Prophets haue beene so clearely expounded by the Apostles and the harmony of the two Testaments so distinctly heard the ordinary testimony of Iesus is become equiualent to the spirit of Prophesie Allowing then these infinite ods on our parts that enioy the labours of formers ages with the ordinary preaching of the Gospell an infallible oecumenicall authority is much lesse needfull now then it was in the law 2 Or if our aduersaries will bee so wayward as to deny the like infallibility to haue beene requisite in the ancient Iewish Church they shall hereby thwart euidently themselues disanull their chiefe title and vtterly disclaime the maine plea hitherto vsed for their owne infallibility For most of them doe vrge Gods promises made vnto that Church to proue a necessity of admitting a like authority in theirs And if these promises made to the Iewes admit any distinction condition or limitation whereby this most absolute infallibility as they suppose it may bee empaired then may all the promises made or supposed to bee made vnto their Church admit the same or like But besides the weakning of their title by debarring themselues of this plea drawne from the example of the ancient Iewish Church no man that reades their writings can bee ignorant that all their chiefe and principall arguments wherewith they carry away most simple soules and importune such as almost neither feare God nor man to giue sentence for them and their Church against vs are drawn from these or the like tropicks vnlesse God had ordained one supreme Iudge or infallible authority that might decide all controuersies in matters of faith viua voce he had not sufficienly proued for his Church yea which were most absurd hee had left it in worse estate then ciuill Estates are for ordinary matters for they besides their written lawes haue Iudges to determine all cases or controuersies arising And seeing that Monarchicall gouernment is of all others the best and in any wise mans iudgement most auaileable for auoiding all dissention and keeping the vnity of faith there should bee no question but God hath ordained such an authenticall manner of deciding all controuersies If hee haue not it must needes bee either because hee could not establish such an infallible authority and vncontroleable power or else because he would not To say he could not were to deny his omnipotency open blasphemie to say he would not were little better for this were to deny his goodnesse and loue to his Church both which the Scriptures testifie to bee great nay infinite 3 But how great soeuer his loue to his
deny the High Priest himselfe not misled by any witnesses but from Christs owne wordes which hee himselfe had heard pronounceth sentence against him And if this were not enough he proposed the matter to the rest of his associates What thinke yee and they answered and said Hee is worthy to die After all this they vrged the people to approue of this their sentence perswading them to aske Barrabas and to destroy Iesus And so strongly had they coniured the multitude by their pretended authority that they apprehend this their choice as a point of faith or good seruice to God and his Church For when Pilate laieth his blood vnto their charge All the people as the Text sayeth all such as relyed vpon the Scribes and Pharises or their high Priests answered and said His bloud be vpon vs and our children One of your say Papists could not haue been more throughly perswaded of your Churches authority nor more violently bent against Iohn Hus or any other of Christs Martyrs for the like reasons then this whole multitude was against Christ being condemned by the High-priest speaking ex Cathedra Here were 〈…〉 more solemnities obserued in this proceeding 〈…〉 require in the Pope speaking ex Cathedra Theirs 〈◊〉 publike assembly and sentence was giuen by ioint consent in 〈◊〉 story and in the morning you hold it sufficient for the Pope to giue his definitiue sentence alone without euidence of the fact it selfe whereunto hee ties mens faith as shall appeare by your owne confessions Nor do you limit him any time as well in the afternoone as in the forenoone as well for ought wee can gather when drinke is in and his wits out of his head as when he is sober For you hold it not necessary for him to vse any long deliberation But if it be his will to bind all Christians to belieue him the whole Church must belieue that he was herein directed chiefe by the holy Ghost for the Church is bound to heare their Pastor And if hee binde all men to belieue him then must all of necessity belieue that hee was infallibly assisted by the holy Ghost in shewing that which hee binds them to belieue for otherwise the whole Church might erre nay were bound to erre because it is bound to belieue the Pope These consequents are your own not mine as may in part appeare from what hath been already more fully from what shall bee said hereafter Besides the whole multitude of the Iewish people heard the Priestes and Elders vtter their opinions concerning Christ and his doctrine viua voce wee haue the Popes decrees but by heare say Either was this sentence pronounced ex Cathedra or else it will bee hard for you to proue that any sentence in your Church hath beene so pronounced or can bee although the Pope himselfe bee present in the Councell and bee an eye witnesse of all proceedings 8 Yet if any of you should here shufle as yee vsually doe at the last pinch and say Howsoeuer Valentia or some others of our learned but priuate spirites may define what it is to speake ex Cathedra yet wee know not whether our Church hath so defined it or no and therefore although these High-priests and Elders did obserue all the circumstances which these doctors require in a sentence giuen ex Cathedra yet for ought we know they might nay sure they did faile in some circumstance which we know not and did not indeed speak ex Cathedra albeit they seemed so to do wherefore this doth not conclude against the Popes infallible authority when he speakes ex Cathedra if any of you shall take this last hold as I cannot imagine any other left you we shall quickly beate you out of it For let it be granted for disputations sake that the Pope hath as yee suppose these Iewes had an infallible authority when he speakes ex Cathedra yet seeing it is a matter so hard to bee knowne euen by these that heare him whether hee obserue all circumstances required to the exercise and true vse of such infallible authority and whether her hee speake ex Cathedra or no when he may seeme to sundry so to speake it would be the onely safe course for all Christian Churches vtterly to renounce all obedience to him but vpon examination of his doctrine to stand continually vpon their guard lest vnder pretence of this his infallible authority when he speakes ex Cathedra hee may worke some such inestimable mischiefe vnto the Scriptures or Christes chosen here on earth as these High Priests did vnto Christ himselfe by his seeming to speake ex Cathedra when hee doth not If by abusing this his infallible authority he should either make away these Scriptures or animate the people to imbrue their hands in the bloud of Christs deerest Saints it is not his speaking ex Cathedra that can redeem their soules from hell nor restore Gods word againe for these are matters of an higher price then that they should bee purchased with two or three words of his Holinesse vnhallowed mouth 9 To conclude if this authority of your Church be but such as the ancient Church of the Iewes had you cannot expect any faithfull people should otherwise esteeme of your decrees then the faithfull in our Sauiours time were bound to esteeme of the Iewish High-Priests and Elders whom surely they did not take for Christs onely nor best friends If the Popes infallibility bee but such as these high Priests had you may bee as guilty of the bloud of Christs Saints as they were If you will challenge as indeed you doe greater authority then they had yee must of necessity renounce your principall arguments brought to proue it CHAP. VI. That Moses had no such absolute authority as is now ascribed vnto the Pope That the manner of his attaining to such as hee had excludes all besides our Sauiour from iust challenge of the like 1 WHether Moses were a Magistrate as the Papists thinke spirituall or as others meerely ciuill or whereunto vpon grounds in due places to be discussed I most incline actually neither and virtually both it will suffice for proofe of our conclusion that the Pope is no seruant of God but an aduersary in that hee exalts him selfe aboue Moses whom none besides the High Priest and sole Mediator of the new couenant was to equalise in soueraignety ouer Gods people Nor doth the excesse of glory ascribed vnto the new Testament in respect of the old argue greater authority in Christian then was in ordinary legall gouernours whether temporall or spirituall much lesse doth it inferre greater authority in any Christ onely excepted then Moses had 2 If we take Christs Church as consisting both of Priests and people it is a congregation farre more royall and glorious then the Synagogue so taken was If we compare our High-Priest or mediator of the new Couenant with theirs the Apostles comparison is fittest Consider the Apostle and
to performe what hee had constantly spoken But what was the chiefe matter of their iust reproofe That they had not beleeued his wordes nor giuen due credence to his workes Dull no doubt they had beene in not esteeming better of both vnwise in not learning more of him that taught as neuer man taught but as in them hee teacheth vs most dull and most vnwise euen fooles and slowe of heart in not beleeuing all that the Prophets had spoken Ought not Christ to haue suffered these things as if hee had said Is it possible your ignorance in them should be so grosse as not to knowe that Christ was thus to suffer and so to enter into his glory 2. You will say perchance they did not well in giuing so little attention and credite to the Prophets whose light should haue led them vnto Christ but now that they haue light on him in person without their helpe onely by his seeking them shall not hee who was the end and scope of all propheticall writings teach them all He will but not by relying onely vpon his infallible authoritie This aedifice of faith must bee framed vpon the foundation laide by the Prophets For this reason happily our Sauiour would not bewray himselfe to be their infallible teacher vntill he had made them by euidence of Scripture by true sence and feeling of his spirit beleeue and knowe the truth which he taught to be infallible Hee had opened their hearts by opening the Scriptures vnto them before their eyes were open to discerne his person for he began at Moses and at all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Stedfast beliefe then of any mans authoritie must spring out of the solide experience of his skill and trueth of his doctrine These two disciples might now resolue their hearts that this was he who Iohn said should baptize with the holy Ghost and with fire when by the working of his spirit their hearts did burne within them whiles hee talked with them and opened the Scriptures vnto them Though before they had receiued Iohn Baptists witnesse of the trueth as a tie or fest to stay their fleeting faith yet now they would not receiue the record of man there is another that beareth witnesse of him the spirit of trueth which hath imprinted his doctrine in their hearts 3. Would the Pope who challengeth Christs place on earth amongst his liuing members and requires we should beleeue his wordes as well as these Disciples did Christs but expound those Scriptures vnto vs which Christ did to them with like euidence and efficacie could hee make our hearts thus burne within by opening the secret mysteries of our saluation wee would take him for Christs Vicar and beleeue indeede hee were infallibly assisted by the holy spirit But seeing hee and his followers inuert our Sauiours methode by calling the certaintie of both Testaments in question telling vs we cannot knowe them to be Gods word vnlesse it shall please this Romane God to giue his word for them or confirme their trueth seeing this his pretended confirmation is not by manifesting the mysteries of our saluation so distinctly and clearely as Christ did vnto these Disciples nor by affoording vs the true sence and feeling of the spirit in such ardent manner as they enioyed it and yet accurseth vs if we beleeue not his words as well as they did their Redeemers wee may hence take a perfect measure of that mouth of blasphemies spoken of by Saint Iohn according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section Nor can the reader imagine either any other forepassed like vnto it or yet to come likely to proue more abominable if it shall but please him to suruay the length and breadth of it but especially the profunditie 4. The length of it I make that assertion The Pope must bee as well beleeued as either Christ was whilest hee liued on earth or his Apostles after his glorification The breadth His absolute authoritie must be for extent as large and ample as Christs should be were he on earth againe or that commission he gaue to his Disciples Goe Preach the Gospell to euery creature his directions must goe foorth throughout all the earth and his wordes vnto the endes of the world The depth is much greater then the space betweene heauen and hell For if you would drawe a line from the Zenith to the Nadir through the Center it would scarce be a gag long enough for this monstrous mouth so wide as hell cannot conceiue a greater The depth I gather partly from the excesse of Christs worth either arising from his personall vnion with the Godhead his sanctitie of life and conuersation or from his hyperpropheticall spirit and aboundant miracles For looke how much he exceedes any but meere man in al these by so much doth the Pope though supposed as not obnoxious to any crime make his authoritie and fauour with God greater then Christs which is the semidiameter of this mouth of blasphemies The other part equall herevnto in quantitie but for the qualitie more tainted with the dregges of Hell ariseth from that opposition the Popes spirit hath vnto Christ or from the luxury and beastly manners of the Papacie erected by Satan as it were of purpose to pollute the world with monstrous sinnes and to derogate as much from mankinde as true Christianitie doth aduance it finally to make the Christian world as much more wicked as Christs Disciples Apostles and faithfull followers are better then the heathen Nor doth the Pope exact beliefe onely without miracles or manifestation of a propheticall spirit but contrary to all notions of good and euill common to Christians and Heathens and as it were in despite of the prophecies that haue deciphered him for Antichrist What heathen Philosopher could with patience haue endured to heare that a dissolute luxurious tyrāt could not though in matters of this life giue wrong sentence out of the seate of Iustice The Iesuites teach it as an Article of faith that the Pope albeit a dissolute and vngracious tyrant Mankinds reproach the disgrace of Christianity cannot possibly giue an erroneous sentence ex cathedra no not in mysteries of religion But as if it were a small thing thus impudently to contradict nature and grieue the soules of ingenuous men vnlesse they also grieue their God seeking as it were to crosse his spirit by holding opiniōs not onely contradictory but most cōtrary to his sacred rules they importune the Christian world with tumultuous clamours to take that which the spirit hath giuen as the demonstratiue character of great Antichrist the olde serpents chiefe confederate for the infallible cognisance of Christs Vicar the very signet of his beloued Spouse Nor will they I know though friendly admonished cease henceforth to vrge their outworn arguments drawne from antiquity vniuersality from that reuerence
it without questioning whether the places alleadged bee to the purpose or no. Let such Christians as belieue the Pope cannot erre in the name of God belieue what soeuer he shall teach without examination yet remember withall that thus to belieue is to worship the dragon by giuing their names vnto the Beast But vnto what Christians is the Popes infallibility better known then S. Paules was to the Beroeans Not vnto vs whose fathers haue forsaken him for his Apostasie from God taught vs to eschew him as Antichrist to hold his doctrine as the very doctrine of diuels Vnto vs at least his Holines should seeke to manifest his infallibility by such means as S. Paul did his euen vnto such as had seen his miracles and had experience of his power in expounding scriptures Besides Pauls conuersatiō in al places was continually such as did witnes him to be a chosen vessell full of the spirit of grace He did not make marchandise of the word of God as most Popes doe but as of sincerity but as of God in the sight of God so he spake thorow Christ he did not walk in craftines yet who greater polititians then Popes Nor did he handle the word of God deceitfully but in declaration of the truth he did approue himself to euery mans conscience in the sight of God This one amongst others he acounts as an especiall motiue to perswade men of his heauenly calling in that he did not preach himselfe but Christ Iesus and himselfe their seruant for Iesus sake For so our Sauiour had said He that speaketh of himselfe seeketh his owne glory The Pope that we might know him to be Christs opposite seekes almost nothing else nothing so much as to be absolute Lord ouer all other mens faith If this any Iesuite will deny let him define what Prince amongst the nations what Tyrant in the world did euer challenge greater soueraignty in affaires of this life then the Pope doth in all matters whatsoeuer concerning the life to come 3 But it may be Bellarmine was either afraid or ashamed of this answere wherefore he addes another as wise to keepe it from blushing I adde saith he albeit an Heretike sin in doubting of the Churches authority into which he hath beene regenerate by Baptisme nor is the case the same in an Heretike which hath once made profession of faith and in a Iew or Ethnique which neuer was Christian yet this doubt which is a sin being supposed he doth not amisse in searching and examining whether the places alleadged by the Trent Councell out of scriptures or fathers be true or pertinēt so he do this with an intent to finde the truth not to calumniate A man at the first sight wold deem Bellarmine for his own part at least had giuen vs leaue to examine the Popes doctrine by scripture but that as you heard before hee absolutely denies nor will he I am sure pawne his hat that hee which searcheth the Scriptures and Fathers alleadged cannot find any such meaning in eyther as the Trent Councell would thence infer shal be freed by their Church from heresie although he be not so vnciuill as to calumniate the Pope but onely saluâ reuerentiâ ingenuously professe that he thinks on his conscience the scripture meant no such matter as the Councell intended This none of their church dare promise for dubius infide by their doctrine est haereticus he that doubts after such an authentique determination is condēned for an heretike and yet without such assurance of beeing freed from heresie this permission of reading scriptures is not worth God a mercy seeing he must at length be constrained to belieue the scripture saith iust so as the Pope saith albeit his priuat conscience inform him to the contrary so that by reading them he must either wound his own conscience more then if the vse of thē had bin denied him or els vse thē but as a court fauor or grace bestowed vpō him by the Pope for which he must in good maners yeeld his full assent to his doctrine with infinit thanks for his bounty Howsoeuer if he be doubtful in their tenents he may not reade the Scriptures with Caluin Beza or any of our writers expositions or in any edition saue such as they approue or with the Rhemish animaduersions or gloses or according to the analogy of that faith wherein the Iesuites haue catechized him So that the reading of scriptures if their opinions be erroneous as wee hold the Popes decisions are serues to as good purpose for confirming one of their catechizing in the right faith as the ringing of belles doth to bring a melancholy man out of some foolish conceit which runnes in his mind both of them will belieue their former imaginations though neuer so bad the better because the one thinkes the belles ring the other that the scriptures speake iust so as hee imagines This Bellarmine cannot dissemble in his next words Bound hee is to receiue the Churches doctrine without examination but better hee were prepared vnto the truth by examining then by neglecting it to persist still in his blindnesse His meaning in plain English is this He and his fellowes could wish reformed Churches would all come off at once and belieue as Romanists doe without all examination whether they belieue as Christians or Magicians but if we will not be so forward as they could wish wee were they could in the second place be very wel content to admit vs into their Church again though after a yeere or twoes deliberation rather then loose our company for euer 4 The learned Doctor Whitakers of famous memory out of the former place gathered these two corollaries Euery doctrine is to bee tried by Scripture The Apostle taught nothing but what might haue beene confirmed out of Moses and the Prophets Sacroboscus reply to these Orthodoxall collections confirmes me in that conceit I entertained of Romish Schoolemen when I first began to reade them They seemed to me then much more now to handle matters of greatest moment in diuinity after the same fashion for all the world nimble Artists doe Philosophicall Theorems in the Schooles whiles they are coursed by such as would triumph in their disgrace Bee the argument brought in it selfe neuer so good or forcible to euince the contradictory to their tenents yet if the opponent in his inference of what was last denied chance but to omit some petty terme or clause impertinent to the maine question or make his propositions more improbable by framing them more vniuersall then he needs occasion will quickly be taken to interrupt his progresse and put him off especially if the Answerer bee so well prouided with some shew of instance to the contrary or absurditie likely to follow if all were true his Antagonist would seeme to prooue Nor doe I censure this as fault in youth or whilest we are in Aristotles forge so the fire be out of vs when wee come into
Paul Without the helpe or ministery of man We maintaine as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceiue and speake of the Church indefinitely taken not confined to any determinate place not appropriated to any indiuiduall or singularised persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As hee that should say Socrates by man was taught his learning doth not meane the specificall nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect wee vse when wee say euery one that truely cals God father receiues instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith vnto whome such filiall obedience as else where wee haue spoken of is due The difference likewise betweene the Romanists and vs hath partly beene discussed before In briefe it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing vs to the infallible truth or true sense of Gods word yet no infallible rule whereon finally or absolutely wee must relie eyther for discerning diuine Reuelations or their true meaning But as those resemblances of colours which wee tearme Species visibiles are not seene themselues though necessary for the sight of reall colours so this Ministery of the Church albeit in it selfe not infallible is yet necessarily require for our right apprehension of the diuine truth which in it selfe alone is most infallible yea as infallible to vs as it was to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiuing it They conceiued it immediately without the Ministery or instruction of man so cannot wee This difference elsewhere I haue thus resembled As trees and plants now growing vp by the ordinary husbandry of man from seedes precedent are of the same kind and quality with such as were immediately created by the hand of God so is the immediate ground of ours the Prophets and Apostles faith the same Albeit theirs was immediately planted by the finger of God ours propagated from their seed sowne and cherished by the dayly industry of faithfull Ministers 3 Neither in the substance of this assertion nor manner of the explication doe we much differ if ought from Canus in his second booke where he taxeth Scotus Durand and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church The Apostles and Prophets sayeth he resolued their faith into truth and authority diuine Therfore wee must not resolue our faith into the humane authority of the Church For the faith is the same and must haue the same formall reason For better confirmation of which assertion hee addes this reason Things incident to the obiect of any habite by accident do not alter the formall reason of the obiect Now that the Articles of faith should bee proposed by these or these men is meerely accidentall wherefore seeing the Apostles and Prophets did assent vnto the Articles of faith because God reuealed them the reason of our assent must bee the same Lastly hee concludes that the Churches authority miracles or the like are onely such precedent conditions or meanes for begetting faith as sensitiue knowledge exhortations or aduise of Masters are for bringing vs to certaine knowledge in demonstratiue faculties Had eyther this great Diuine spoken consequently to this doctrine in his 5. Booke or would the Iesuites auouch no more then here hee doth wee should bee glad to giue them the right hand of fellowshippe in this point But they goe all a wrong way vnto the truth or would to God any way to the truth or not directly to ouerthrow it Catharinus though in a manner ours in that question about the certainety of saluation sayeth more perhaps then they meant whom Canus late taxed Auouching as Bellarmine cites his opinion that diuine faith could not be certaine and infallible vnlesse it were of an obiect approued by the Church Whence would follow what Bellarmine there inferres that the Apostles and Prophets should not haue beene certain of their Reuelations immediately sent from God vntill the Church had approued them which is a doctrine well deseruing a sharper censure then Bellarmine bestowes on Catharinus Albeit to speake the truth Bellarmine was no fitte man to censure though the other most worthy to bee seuerely censured Catharinus might haue replyed that the Prophets and Apostles at least our Sauiour in whom Bellarmine instanceth were the true Church as well as they make the Pope Nor can Valentias with other late Iesuites opinions by any pretence or shew hardly Bellarmines owne be cleared from the same inconueniences he obiectes to Catharinus as will appeare vpon better examination to bee made hereafter CHAP. II. That the Churches proposall is the true immediate and prime cause of all absolute beliefe any Romanist can haue concerning any determinate diuine Reuelation 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we belieue diuine Reuelations This speech of his is equiuocall and in the equiuocation of it I thinke Valentian sought to hide the truth The ambiguity or fallacie is the same which was disclosed in Bellarmines reply vnto vs obiecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or diuine reuelations may bee taken eyther indefinitely for whatsoeuer God shall hee supposed to speake or for those particular Scriptures or Reuelations which wee suppose hee hath already reuealed and spoken Or Valentian may speake of the obiect of our beliefe not of beliefe it selfe If wee take his meaning in the former sense what hee sayth is most true For the Churches infallibility is no cause why wee belieue that to bee true which wee suppose God hath reuealed nor did wee euer charge them with this assertion This is an Axiome of nature presupposed in all Religions yet of which none euer knew to make so great secular vse as the Romish Church doth But if wee speake of that Canon of Scripture which wee haue or any things contained in it all which wee and our aduersaries iointly suppose to haue come from God the onely cause why wee doe or can rightly belieue them is by Iesuiticall doctrine the Churches infallibility that commends them vnto vs. 2 If that Church which Valentian holdes so infallible should haue saide vnto him totidem verbis you must beleeue the books of Maccabes are canonicall euen for this reason that your holy Catholike Mother tels you so hee durst not but haue belieued as well the reason as the matter proposed To witte That these Bookes were Canonicall because the Church had enioyned him so to think albeit his priuate conscience left to Gods
grace it selfe would rather haue held the Negatiue For if wee beleeue as the Papists generally instruct vs that wee our selues all priuate spirites may erre in euery perswasion of faith but the Church which onely is assisted by a publike spirite cannot possibly teach amisse in any Wee must vpon termes as peremptory and in equall degree beleeue euery particular point of faith because the Church so teacheth vs not because wee certainely apprehend the truth of it in it selfe For wee may erre but this publike spirite cannot And consequently wee must infallibly belieue these propositions Christ is the Redeemer of the world not Mahomet There is a Trinity of persons in the diuine nature for this reason only that the Church commends them vnto vs for diuine reuelations seeing by their arguments brought to disproue the sufficiency of Scriptures or certainety of priuate spirites no other means possible is left vs. Nay were they true wee should be onely certain that without the Churches proposall wee still must be most vncertain in these and all other points because the sonnes are perpetually obnoxious to error from which the mother is euerlastingly priuiledged The same propositions and conclusions we might condicionally belieue to be absolutely authentike vppon supposall they were Gods word but that they are his word or reuelations truly diuine wee cannot firmely belieue but onely by firme adherence to the Churches infallible authority as was in the second Section deduced out of the Aduersaries principles Hence it followes that euery particular proposition of faith hath such a proper causall dependance vpon the Churches proposall as the conclusion hath vpon the premisses or any particular vpon it vniuersall Thus much Sacroboseus grants 3 Suppose God should speake vnto vs face to face what reason had wee absolutely and infallibly to belieue him but because wee know his words to bee infallible his infallibility then should be the proper cause of our beliefe For the same reason seeing he doth not speake vnto vs face to face as hee did to Moses but as our aduersaries say reueales his will obscurely so as the Reuealer is not manifested vnto vs but his meaning is by the visible Church which is to vs in stead of Prophetes Apostles and Christ himselfe and all the seuerall manners God vsed to speake vnto the world before he spake to it by his onely sonne this Pantheas infallibility must bee the true and proper cause of our beliefe And Valentian himselfe thinks that Sara and others of the old world to whom God spake in priuate eyther by the mouth of Angels his sonne or holy spirit or by what meanes soeuer did not sinne against the doctrine of faith or through vnbeliefe when they did not belieue Gods promises They did herein vnaduisedly not vnbelieuingly Why not vnbelieuingly because the visible Church did not propose these promises vnto them 4 If not to belieue the visible Churches proposals be that which makes distrust or diffidence to Gods promises infidelity then to belieue them is the true cause of belieuing Gods promises or if Sara and others did as Valentian sayth vnaduisedly or imprudently in not assenting to diuine truthes proposed by Angels surely they had done only prudently and aduisedly in assenting to them their assent had not beene truely and properly beleefe So that by this assertion the Churches proposall hath the very remonstratiue roote character of the immediat and prime cause whereby wee beleeue and know matters of faith For whatsoeuer else can concurre without this our assent to diuine truthes proposed is not true Catholike beliefe but firmely beleeuing this infallibility we cannot erre in any other point of faith 5 This truth Valentian elsewhere could not dissemble howsoeuer in his professed resolution of faith hee sought to couer it by change of apparrell Inuesting the Churches proposall onely with the title of a condition requisite yet withall so dissonant is falsity to it selfe making it the reason of beleeuing diuine Reuelations If a reason it be why wee should belieue them needs must it sway any reasonable mind to embrace their truth And whatsoeuer inclines our minds to the embracement of any truth is the proper efficient cause of beliefe or assent vnto the same Yea efficiency or causality it selfe doth formally consist in this inclination of the mind Nor is it possible this proposall of the Church should moue our minds to embrace diuine Reuelations by any other meanes then by belieeuing it And beliefe it selfe being an inclination or motion of the mind our minds must first be moued by the Churches proposall ere it can moue them at all to assent vnto other diuine truthes Againe Valentian grants that the orthodoxall or catechisticall answere to this interrogation Why doe you belieue the doctrine of the Trinity to be a diuine reuelation is because the Church proposeth it to me for such Hee that admits this answere for sound and Catholike and yet denies the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered doubtlesse the light of nature by admitting too much artificiall subtlety into his braines For if a man should aske why do you belieue there is a fire in yonder house and answere were made Because I see the smoake go out of the Chimney should the party thus answering in good earnest peremptorily deny the sight of the smoake to bee the cause of his beleefe there was a fire hee deserued very well to haue eyther his tongue scorched with the one or his eyes put out with the other Albeit if wee speake of the things themselues not of his beliefe concerning them the fire was the true cause of the smoake not the smoake of the fire But whatsoeuer it be Cause Condition Circumstance or Effect that truly satisficeth this demand Why doe you belieue this or that it is a true and proper cause of our beleefe though not of the thing beleeued If then we admit the Churches proposall to bee but a condition annexed to diuine reuelations yet if it bee an infallible medium or meane or as our aduersaries all agree the only mean infallible whereby we can rightly beleeue this or that to be a diuine reuelation it is the true and only infallible cause of our beleefe That speech of Valentian which to any ordinary mans capacity includes as much as we now say was before alleadged That Scripture which is commended and expounded vnto vs by the Church is eo ipso euen for this reason most authentike and cleare He could not more emphatically haue expressed the Churches proposall to be the true and prime cause why particular or determinate diuine reuelations become so credible vnto vs. His second Sacroboscus hath many speeches to be inserted hereafter to the same effect Amongst others where Doctor Whittaker obiects that the principall cause of faith is by Papists ascribed vnto the Church he denyes it onely thus far What we beleeue
to stagger vs most is this Why doe you belieue or how can you know those Bookes which yee call Scriptures were from God The last and finall answere according to the Iesuiticall Catechismes wherein as you heard before out of Bellarmine they thinke they haue great aduantage of vs would be this The holy Church our Mother doth so instruct giuing vs this expresse admonition withall his amplius fili mine requiras Here vpon God their Father and the infallible Church their mothers blessing their soules are bound to rest without further doubt or demand Whence vnlesse they vse so me mentall reseruation or seeke to shrowd themselus in the former aequiuocation hetherto vnfolded they must of necessity account themselues accursed if they deny the last or finall resolution of their beliefe to be into the Churches infallibility or veracity Againe what reasonable man would demand further resolution of any doubts incident to his faculty bee it reall or verball speculatiue or practicke then into the prime and immediate rules He should surely be lasht in a Grammer schoole that eyther for quantity of syllables right accent construction of wordes or the like would seeke a fuâ—ther reason then a knowne generall rule which admitteth no exception So should he with disgrace bee turned ouer the Barre amongst the Lawyers that would demurre or seeke a deuolution of an euident ruled case which by his owne confession could neuer alter Much more grosse would his absurdity appeare that in the Mathematiques or other demonstratiue science should attempt to resolue a probleme or conclusion further then into an vnquestionable theoreme or definition Finally might wee haue a centumâ—irall Court of all professions vnder the sunne our aduersaries would bee condemned with ioint consent eyther of intollerable folly or impudency if they should with Valentian deny the last resolution of their faith to bee into the Churches infallibility seeing they make it such a Catholike inerrable perpetuall rule of Christian faith as admits no exception no deuolution from it no appeale It is to them more then he said of Logicke Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolue all doubts concerning the very Canon of Scriptures or Gods word written or vnwritten or the true sense or meaning of both briefly able most authentically to determine define all controuersies in Religion of what kind soeuer 4 Nor will it boot them ought to say that Gods word in the Churches mouth is the Rule whereinto faith is finally resolued seeing the Church defines nothing but by Gods word eyther written or vnwritten For this is more then the party which beleeues it can know nor hath hee any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning eyther of statute or customary law yet if wee could not know eyther the one or the other or their right interpretation but onely by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued iointly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of iustice must bee onely into the Iudges skill and fidelity This inference Sacroboscus would nor deny hee himselfe hath made the like to proue that not the Scripture but the Church must bee the infallible rule of faith You will obiect saith he when the Church defines it alwayes defines according to the word of God eyther written or vnwritten New reuelations it receiues none the promised assistance of the spirit helps it onely to know what is alreadie reuealed Therefore from the first to the last that which determines controuersies and is the Iudge in all questions of faith is the word of God To this obiection thus hee answeres because we cannot be certaine of the true sense of Gods word but by the voice of the Church which heares our controuersies and answeres them The Church is Iudge although it iudge according to Gods word which vpon examination and by the spirits assistance it alwayes vnderstands a right And if euery one of vs should haue the infallible gift of vnderstanding Gods word wee should not neede any other Iudge The Reader I hope will remember what was said before that those flowting hypocrites would faine beleeue the Pope saith nothing but what God saith that God may be thought to say all he sayes which is the most abhominable blasphemie that euer Hell broacht worse then worshipping of Diuels as shal appeare hereafter 5 It may be some Nouice in Artes that hath late read some vulgar Logicians vpon the demonstrations might here frame this doubt in fauour of the Romish Churches Doctrine As the finall cause may be demonstrated by the efficient and the efficient by the final so may the Church be infallibly proued by Scriptures and the Scriptures againe by the Churches authority both infallibly beleeved each for others sake as both the former demonstrations are true and certaine and yet mutually depending one vpon the other 6 This obiection had some late Logicians vnderstood what they said would carry some shew of truth to countenance Valentians former circular resolutioÌ„ but they lace their M rs rule vttered by him Pingui Minerua too too straightly For taking it as they do we shold admit of circular demoÌ„strations the conceit wherof can haue no place but in a giddy braine To demonstrate the finall cause in any worke of Nature were to assigne a Counsailor to the infinite wisdome of the God of Nature in whose intention the end is first and is the cause of all operation or efficiency Who could giue or who would demaund a naturall cause why life should be prescribed for this is the will of him that gaue it If question were made of the manner how the life of man and other creatures is preserued when as their heat might seeme to choake them A man might truly answere by respiration and respiration is from the lungs But it is one thing to aske how or by what meanes another for what end any effect is produced The former is an inquiry of the efficient within these precincts of meanes or motions alwayes prime and independent The later of the final cause absolutely indemonstrable becauses it implies a contradiction to giue a reason why that should be for whose sake all other things of that ranke haue being Nor is the end it selfe to speake properly euer produced though oftimes in common speech we take the effect immediately thereto destinated because most sensible for the end it selfe as we doe the starre next to the pole because visible for the pole or point immoueable Thus we confound respirations or actuall preseruation of life with the finall cause why men haue lungs when as both are effects of the lungs
many places bee certaine of it vnlesse Tradition be assistant It is an offer worth the taking that here he makes That the sense of Scriptures is the sword of the spirit This is as much as wee contend that the sense of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church binde vs to belieue or absolutely practise ought contrary to the true sense and meaning of Scriptures with the like deuotion we doe Gods expresse vndoubted commandements she preferres her owne authority aboue Gods word and makes vs acknowledge that allegiance vnto her which we owe vnto the spirit For suppose wee had as yet no full assurance of the spirit for the contradictory sense to that giuen by the Church we were in christian duty to expect Gods prouidence and inuoke the spirits assistance for manifestation of the truth from all possibility wherof wee desperately exclude our selues if wee belieue one mans testimony of the spirit as absolutely irreuoucably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth hee beliues the mystery of the Trinity as it is taught by their Church onely for the Churches authority and yet this hee beleeues as absolutely as hee doth yea as hee could belieue any other diuine Reuelation though extraordinarily made vnto himselfe 3 In both parts of beliefe aboue mentioned the causall dependance of our faith vpon the Churches proposals may be imagined three wayes eyther whilest it is in planting or after it is planted or from the first beginning of it to it full growth or from it first entrance into our hearts vntill our departure out of this world How farre and in what sort the Ministery of men in the Church is auaileable for planting faith hath been declared heretofore Eyther for the planting or supporting it the skill or authority of the teachers reaches no further then to quicken or strengthen our internal taste or apprehension of the diuine truth reuealed in Scriptures or to raise or tune our spirites as Musicke did Elishahs the better to perceiue the efficacy of Gods spirit imprinting the stampe of those diuine Reuelations in our hearts whose Characters are in our braines The present Churches proposals in respect of our beliefe is but as the Samaritan womans report was vnto the men of Sichars Many sayth the Euangelist belieued in him for the saying of the woman which testified he hath told mee all things that euer I did But this beliefe was as none in respect of that which they conceiue immediately from his owne words For they saide vnto the woman Now wee belieue not because of thy saying for we haue heard him our selues and know that this is indeede the Christ. The eare sayeth Iob tryeth the words as the mouth tasteth meates Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meates immediately without interposition of any other mans sense or iudgement of them so must the eares of our soules trie and discerne diuine truthes without relying on other mens proposals or reports of their rellish No externall meanes whatsoeuer can in eyther case haue any vse but onely eyther for working a right disposition in the Organ whereby triall is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our aduersaries doctrine dependes vpon the churches authority is euident out of the former discourses that this dependance is perpetuall is as manifest in that they make it the iudge and rule of faith such an indefectible rule and so authentique a Iudge as in all points must be followed and may not be so far examined eyther by Gods written law or rules of nature whether it contradict not it selfe or them 4 It remaines we examine the particular maner of this dependance or what the Churches infallibility doth or can performe eyther to him that belieues or to the obiect of his beleefe whēce a Romane Catholikes faith should become more firme or certaine then another mans It must enlighten eyther his soule that it may see or diuine reuelations that they may be seene more clearely otherwise he can exceed others onely in blinde beleefe The cunningest Sophister in that schoole strictly examined vpon these points will bewray that monstrous blasphemy which some shallow braines haue hitherto hoped to couer Wee haue the same Scriptures they haue and peruse them in all the languages they doe What is it then can hinder eyther them from manifesting or vs from discerning their Truth or true meaning manifested Doe we want the Churches proposall we demand how their present Church it selfe can better discerne them then ours may what testimonie of antiquity haue they which we haue not But it may be we want spectacles to read them our Church hath but the eyes of priuate men which cannot see without a publike light Their Churches eyes are Cat-like able so to illustrate the obiects of Christian faith as to make them cleare and perspicuous to it selfe though darke and inuisible vnto vs. Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darknes albeit able themselues to see them without any other light then their owne The visible Church saith the Iesuite is able to discerne all diuine truth by her infallible publique spirit How knowes he this certainly without an infallible publique spirit perhaps as men see Cats-eyes shine in the darke when their owne doe not Let him beleeue so But what doth this beleefe aduantage him or other priuate spirits for the cleare distinct or perfect sight of what the Church proposeth Doth the proposall make diuine Truthes more perspicuous in themselues Why then are they not alike perspicuous to all that heare reade or know the Churches testimonie of them Sacroboscus hath said al that possibly can be said on their behalfe in this difficultie The Sectaries albeit they should vse the authoritie of the true Church yet cannot haue any true beleefe of the truth reuealed If the vse of it be as free to them as to Catholikes what debarres them from this benefit They doe not acknowledge the sufficiencie of the Churches proposall And as a necessary proofe or medium is not sufficient to the attayning of science vnlesse a man vse and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be beleeued or auoweth them by that infallible authoritie wherewith Christ hath enabled her to declare both what bookes containe Doctrines Diuine and what is the true sense of places controuersed in them but it is further necessary that wee formally vse this proposall as sufficient and embrace it as infallible 5 The reason then why a Romane Catholique rightly beleeues the Truth or true meaning of Scriptures when a Protestant that knowes the Churches testimonie as well as he in both points vncertaine is because the Catholique infallibly beleeues the Churches authority to bee
infallible whereof the Protestant otherwise perswaded reapes no benefit by it but continues still in darknesse labouring in vaine to see the truth of Diuine reuelations without it as much in vaine as if a man should striue to see colours without light For this is Sacroboscus instance Besides the habite of faith seated in the vnderstanding and the supernaturall concourse of the Holy Spirit due to all endued with the habite of faith but necessary in respect of the subiect or partie two things more are requisite on the behalfe of the obiect of which if eyther bee wanting the facultie can neuer performe it proper function Of these two the one is that the proposition to be beleeued be reuealed by God the other that there be a sufficient proposall made to vs that God hath reuealed it For an vnsufficient proposall of any obiect is as none as may appeare by the example of light which proposeth Colours to bee seene For when the light is weake or scant we cannot discerne Colours not that wee want a visible obiect but because we want light sufficient to illuminate the obiect or the space betwixt vs and it Hee addes withall such as disclaime the Churches authoritie and are content with this That Truths of faith are reuealed by God in his Word and hence promise themselues the supernaturall concourse of the Holy Ghost for producing acts of faith are destitute of a sufficient proposer and their presumption such as if a man should perswade himselfe because hee hath Colours before his eyes and God readie to affoord his ordinary concourse as oft as he is disposed to exercise his visiue facultie hee should bee able to see them without light For saith this Iesuite the Prophets are dead Apostles dead Christ goâ—e to Heauen and in stead of al Prophets Apostles or himselfe hath left vs his Church Nor is it to bee expected that God will euery where vpon all occasions supply the want of the externall proposals by the aboundance of internall illuminations as hee did to our first parent or Saint Paul who had his Gospell neyther from man nor by man but by the reuelation of Iesus Christ For those are priuiledges 6 The calumnie intended in this last instance hath often heretofore beene preuented Wee neuer denyed eyther the necessity or sufficiency of the Churches proposall as an externall meane wee accompt no other of that ranke and nature is or could bee eyther more necessary or more sufficient Saint Paul we grant had an extraordinary priuiledge and yet for his priuate information had the Truth proposed vnto him by Ananias though the gifts of his publique Ministery were immediately from God Both the measure of his faith and manner of attayning it were vnvsuall but his faith it selfe once attained no otherwise independent of any externall proposall then ours is and all Christians must be Wee should haue beene more beholden to this professor had he distinctly told vs what it is in their language to haue a sufficient proposer albeit this wee may gather from his wordes late cited and these following The Sectaryes take vpon them to correct the Churches sentence as oft as they list and then they oppose Christ to the Church as if the Church did propose one thing and Christ teach another If they admitted any Church as a sufficient proposer they were bound to conforme their opinions to it in all things As you heard before out of Bellarmine That the Popes decrees may not bee examined whether consonant or contrary to Gods word or the foundations of faith already laid in our hearts and out of Canus That we must beleeue the Church absolutely without ifs or ands Thus beleeuing we haue Gods Word sufficiently proposed without this beleefe or acknowledgement of such authoritie in the Church we haue no sufficient proposall of it but striue as foolishly to heare God speake as if wee sought to see Colours without the light 7 It appeares I hope as clearely to the Reader as to mee that the Churches testimonie or authority by our aduersaries Doctrine benefits none but such as stedfastly and absolutely beleeue it in all things But hee that so beleeues it may by it easily beleeue all other points as he that can perfectly see the light may see Colours by it Want of this radicall beleefe in vs makes our faith in their opinion so vnstable or rather blinde and dead Yet can I hardly perswade my selfe all of them will grant the Church addes any inherent or participated splendor to diuine reuelations whereby they become perspicuous in themselues as Colours are made visible by irradiation of the Sunne Thus much notwithstanding all of them I know willingly would subscribe vnto A Protestant can neyther of himselfe be infallibly perswaded of the Truth of Scriptures or other conclusions of faith nor doth he asolutely beleeue any others that are infallible in their determinations but a Roman Catholike albeit by his priuate spirit he cannot infallibly beleeues them yet he infallibly beleeues the Church which cannot erre in beleefe All then that a Papist hath more then a Protestant is this his beleefe of the Church if once he doubt of this he is where he was Which in plaine termes is as much as to say he beleeues the Church concerning Scriptures not Scriptures That this is the true interpretation of their tenent may easily be gathered from their owne writings For Bellarmine expressely contends and all of them suppose that saying of Saint Austine Non crederem Euangelio nisi me commoueret Ecclesiae authoritas I would not beleeue the Gospell vnlesse the Churches authoritie did thereto moue me to bee true as well after faith is produced whilest it continues as whiles it is in planting Now if a man should say Non crederem Francisco nisi me commoueret Petri fidelitas I would not trust Frances but for Peters word this speech resolued into it naturall or proper sense is aequiualent vnto this I doe not trust Frances but Peter that giues his word for him And in case Peter should proue false or bee distrusted by him that tooke his word for Frances as yet not beleeued but for Peters sake the creditor could haue no hold of eyther Thus if Bellarmine and his fellowes bee as they would seeme to make Saint Austine minded not to beleeue the Gospell but for the Churches authoritie or proposall of it let them speake plainly and properly not in parables or metaphors and so we shall know their meaning to be That they indeed beleeue not the Scriptures but the Church or the Church truly and really the Scriptures onely by extrinsecall denomination 8 Nor can they reply eyther consequently to Sacrobosâ—us instance or their generall tenents that as he which sees colours by the light truly sees colours not the light onely so hee that beleeues Scriptures by the Churches infallible proposall beleeues not the Churches proposall onely but Scriptures as truely and properly The
diuersitie of reason in these two consequences ariseth from the diuerse manner of seeing colours by the Sunnes light and beleeuing Scriptures by the Church which wee are now to gather from this short catechisme contayning the summe of Roman faith CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme the second vnto preposterous Heathenisme or Idolatry 1 IT is a prety sophisme as a iudicious and learned Diuine in his publike exercise for his first degree in Diuinity late well obserued wherewith the Iesuite deludes the simple making them belieue their faith otherwise weake and vnsetled is most firme and certaine if it haue once the visible or representatiue Churches confirmation when as the Church so taken seldome or neuer instructs or confirms any at least not the hundred thousandth part of them vnto whose saluation such confirmation is by Iesuiticall perswasions most absolutely necessary But suppose the visible Church or Romish Consistory the Pope his Cardinals should vouchsafe to catechize any the Dialogue betweene them and the catechized would thus proceed Cons. Doe yee beleeue these sacred volumes to bee the word of God Catech. Wee doe Cons. Are you certaine they are Catech. So wee hope Cons. How can your hope bee sure for Mahomet saith His Alchoran is sundry other heretikes say their fained reuelations or false traditions are Gods word How can you assure vs yee may not bee deceiued as well as they Are not many of them as good Schollers as you Catech. Yes indeed and better Cons. Are not you subiect vnto error as well as they Cat. Would God wee were not Cons. What must you doe then to be ascertained these are diuine Reuelations Cat. Nay wee know not but this is that which wee especially desire to know and would binde our selues in any bond to such as could teach vs. Cons. Well said doe yee not thinke it reason then to bee ruled in this case by such as cannot bee deceiued Cat. It is meete wee should Cons. Loe wee are the men wee are the true visible Church placed in authority by Christ himselfe for this purpose These Scriptures tell you plainely as much Tues Petrus super hanc Petram c. His Holinesse whom here you see is Peters Successor sole heire of that promise far more glorious then the Iewish Church euer had any 2 This is the very quintessence and extraction of huge and corpulent volumes written in this argument which our English Mountibankes sent hither from the Seminaries venditate as a Paracelsian medicine able to make men immortall The summe of all others write or they alledge is this Euery one may pretend what writings hee lists to bee the word of God who shall bee the infallible Iudge eyther of written or vnwritten reuelations Must not the Church for shee is Magistra Iudex fidei These are the words and this is the very Argument wherein Valentians soule it seemes did most delight hee vseth them so oft But to proceed the parties chatechized thus by the visible Church it selfe should any Protestant enter Dialogue with them how they know those receiued scriptures to be the word of God could answere I trow sufficiently to this question thus Mary sir woe know better then you for we heard the visible Church which cannot erre say so with our owne eares Prot. You are most certaine then that these are the Oracles of God because the visible church Gods liuing oracle did beare testimony of them Catech. Yea Sir and their testimony is most infallible Prot But what if you doubt againe of their infallibilities How will you answere this obiection Mahomet saith his Alcoran is scripture the Turkish Priestes will tell you as much viua voce and shew you if you bee disposed to belieeue them eâ—ident places therein for his infallibility Manes could say that hee had diuine reuelations The Pope pretends hee hath this infallibility which neither of them had Who shall iudge the Consistory But why should you thinke they may not erre as well as others Did they shew you any euidence out of scriptures or did they bring you to such entire acquaintance with their publike spirit as to approue your selues diuine Critickes of all questions concerning the Canon as oft as any doubt should arise Catech. Oh no these audacious Criticismes of priuat men they vtterly detest and forewarned vs vpon paine of damnation to beware of For there is no priuate person but may erre and for such to iudge of Scriptures were presumption iustly damnable Rely they must for this reason vpon the churches infallibility and that continually It alone cannot without it all others may erre as well as Manes Mahomet Nestorius or Eutyches vndoubtedly belieuing it cannot erre wee our selues are as free from error as he that followes such good counsell giuen by others as hee cannot giue himselfe is more secure then hee that altogether followes his owne aduise albeit better able to counsell others then the former Prot. Then I perceiue your onely holde-fast in all temptations your onely anchor when any blasts of vaine doctrine arise is this The present Remish Church cannot erre for if you doubt of any doctrine taught to the contrary aske her and shee will resolue you or if you cannot see the truth in it selfe yet belieue without all wauering as shee belieues that sees it and you shall bee as safe as if you roade in the harbour in a storme Catech. Ah yes Gods holy name bee praysed who hath so well prouided for his church for otherwise heretickes and schismatikes would shake and tosse her euen in this maine point or ground of faith as euill spirits doe ships in tempests wee must eyther holde this fast sure or else all is gone God hath left off speaking vnto men and wee cannot tell whether euer hee spake to them or no but as the present church which speakes viua voce tels vs. 3 But the Reader perhaps expects what inconuenience wil hence follow First hereby it is apparant that beliefe of Scriptures diuine Truth and their true sense absolutely and immediately depends vpon the churches proposall or rather vpon their beliefe of what it proposeth as well after they are confirmed in that generall point That they are Gods word as in the instant of their confirmation in it The first necessary consequence of which opinioâ— is That the church must bee more truely and properly beleeued then any part of Scripture or matter contained in it For in this manner of dependance that transcendent rule of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it proper force Whether wee speake of the Essence Existence or quality of things being or existing that vpon which any other thing thus absolutely and continually depends doth more properly really exist and hath much firmer interest in it essence and existence then ought can haue which depends vpon it One there is and no more that can truely say my Essence is mine owne and my
existence necessary Whatsoeuer is besides is but a shadow or picture borrowed from his infinite being Amongst created entities all essentially depending on Him Accidents haue a kind of existence peculiar to themselues yet cannot so properly bee saide to exist as their subiects on whom they haue such double dependance Nor can the Moone so truely say my beauty is mine owne as may the Sunne which lends light and splendor to this his sister as it were vpon condtion shee neuer vse it but in his sight For the same reason that for which wee belieue another thing is alwayes more truely more really and more properly belieued then that which is belieued for it if the one beliefe necessarily depend vpon the other tam in facto esse quam in fieri from the first beginning to the latter end For of beliefes thus mutually affected the one is reall and radicall the other nominall or at the most by participation onely reall This consequence is vnsound Intellectiue knowledge depends on sensitiue therefore sensitiue is of these two the surer The reason is because intellectiue knowledge depends on sensitiue onely in the acquisition not after it is acquired But this inference is most vndoubted Wee belieue the conclusion for the premisses therefore we belieue the premisses the better because beliefe of the Conclusion absolutely depends vpon the premisses during the whole continuance of it This is the great Philosophers rule and a branch of the former Axiome And some iustly question whether in Scholastique propriety of speech wee can truely say there is a beliefe of the conclusion distinct from the beleefe of the premisses or rather the beliefe of the premisses is by extrinsical denomination attributed vnto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particulall essentialâ—y subordinate to an vniuersall of truth vnquestionable As hee that infallibly belieues euery man is a reasonable creature infallibly belieues Socrates is such Nor can wee say there be two dictint beliefes one of the vniversall another of this particular for he that sayeth All excepteth none If Socrates then make one in the Catalogue of men hee that formerly knew all knew him to bee a reasonable Creature all he had to learne was what was meant by this name Socrates a man or a beast After he knowes him to be a man in knowing him to bee a reasonable creature hee knowes no more then he did before in that vniuersall Euery man is a reasonable Creature The like consequence holdes as firme in our present argument He that beleeues this vniuersall Whatsoeuer the Church proposeth concerning Scriptures is most true hath no more to learne but onely what particulars the church proposeth These being knowne we cannot imagine there should bee two distinct beleefes one of the churches generall infallibility another of the particular Truthes or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the churches proposall beleeues or knowes this particular The Booke of Reuelations was from God receiues no increase of former beleefe for before hee beleeued all the church did propose and therefore this particular because one of all 4 The truth of this conclusion may againe from a maine pinciple of Romish faith be thus demonstrated Whatsoeuer vnwritten traditions the Church shall propose though yet vnheard of or vnpossible otherwise to be knowne then onely by the Churches asseueration all Romanists are bound as certainly to beleeue as deuoutly to embrace as any truths contayned in the written word acknowledged by vs the Iewes and them for diuine Now if eyther from their owne experience the ioynt consent of sincere antiquitie or testimonie of Gods spirit speaking to them in priuate or what meanes soeuer else possible or imaginable they gaue any absolute credence vnto the written word or matters contained in it besides that they giue vnto the churches generall veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiar to them must needs be more firmely beleeued and embraced then such vnwritten traditions as are in themselues suspitious vncapable of other credit then what they borrow from the Church For in respect of the Churches proposall Which is one and the same alike peremptory in both Scriptures and traditions of what kinde soeuer must be equally beleeued And if such traditions as can haue no assurance besides the Churches testimony must be as well beleeued as Scriptures or diuine truthes contained in them the former conclusion is euidently necessary that they neyther beleeue the Scriptures nor the Truthes contained in them but the Churches proposall of them onely For the least beleefe of any Diuine truth added to beleefe of the Churches proposall which equally concernes written and vnwritten verities would dissolue the former equalitie But that by the Trent Councell may not bee dissolued Therefore our aduersaries in deede and verity beleeue no Scriptures nor Diuine written Truth but the Churches proposall onely concerning them And Sacroboscus bewrayes his readinesse to beleeue the Church as absolutely as any Christian can doe God or Christ though no title of the New-testament were extant For that the Church cannot erre was an Oracle reuealed by God proposed by the Church and beleiued by the faithfull before any part of the New testament was written Now hee that without the Gospel of Iesus Christ would beleeue the Doctrines of faith as firmely as with it beleeues not the Gospel which now he hath but their authorities onely vpon which though wee had it not he would as absolute rely for all matters of doctrine supposed to be contained in it 5 Or further to illustrate the truth of our conclusion with this Iesuits former comparison which hath best illustrated the Romish churches tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seene of vs but by the light so by his doctrine neyther the Canon of Scriptures or any part thereof can be known without the Churches testimonie Againe as remoueall of light presently makes vs loose the sight of colours so doubt oâ— deniall of the Churches authoritie depriues vs of all true and stedfast beleefe concerning Gods Word or any matter contained in it God as they plead hath reuealed his will obscurely and vnto a distinct or cleare apprehension of what is obscurely reuealed the visible churches declaration is no lesse necessary then light to discernment of colours The reason is one in both and is this As the actuall visibilitie of colours wholly depends vpon the light as well for existence as duration so by Iesuiticall Doctrine true beleefe of Scriptures wholly depends on the visible Churches declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it selfe is more
visible then colours seeing by it alone colours become actually visible so will it necessarily follow that the churches declaration that is the Popes priuiledge for not erring is more stedfastly to be beleeued as more credible in it selfe then eyther the Canon of Scriptures or any thing therein contayned because these become actually credible vnto vs onely by the churches declaration which cannot possibly ought auaile for their beleefe vnlesse it were better beleeued 6 Perhaps the Reader will here challenge mee that this last instance proues not al that I proposed in the title of this chapter For it onely proues the Popes supremacie is better to bee beleeued then that Christ is come in the flesh that God did euer speake to men in former ages by his Prophets and in later by his sonne But this inferres no absolute alienation of our beleefe from Christ seeing euen in this respect that wee beleeue the Church or Pope so wel we must needs beleeue that Christ is come in the flesh and that God hath spoken to vs sundrie wayes for thus much the Pope auoucheth Yea but what if the church teach vs that Christ is our Lord and Redeemer and yet vrge vs to doe that which is contumelious to his Maiestie What if it teach vs that these Scriptures are Gods Word and yet binde vs by her infallible decrees to breake his Lawes and giue his spirit the lie Should we make profession of beleeuing as the Pope teacheth and yet take his meaning to be onely such as Marnixius whom we better beleeue would make it His Holinesse would quickly pronounces vs Apostataes from the Catholike faith Or if this suffice not the indifferent Reader for satisfying my former promise let him haue patience but for a while and I will pay him all 7 Their first maine position That no priuate man can certainely know the Canon of Scriptures to bee Gods word but by relying vpon the present Church inferres as much as hath beene said much more will follow from their second That no man can certainely bee perswaded of the true sense and meaning of particular propositions contained in the general Canon without the same Churches testimony vnto whom the authentique interpretation or dijudication of Scriptures wholly belongs Imagine the former parties now fully perswaded of the Scriptures diuine truth in generall should by the Consistory which late catechized them be questioned about the meaning of some particular places Cons. Wee hope you adore the consecrated host with diuine worship as oft as you meete it in procession Cat. Desirous wee are to doe any thing that becomes good Christians and obedient sons vnto our holy mother the Church but wee cannot satisfie out conscionces how this may stand with the principles of Christianity Your Holinesses for which we rest yours vnto death haue assured vs these sacred volumes are the very words of God and his words we know must bee obeyed Now since wee know these to be his wordes wee haue found it written in them Thou shalt worshippe the Lord thy God and him onely shalt thou serue It is wee doubt our simplicity that will not suffer vs to conceiue how the consecrated Host can be adored as God without open breach of his commandement For to our shallow vnderstanding there is no necessity to perswade vs Christ God and man should bee hid in it These words Hoc est corpus meum mny beare many interpretations no way pregnant to this purpose And it is doubtfull whether Christs body though really present in the Sacrament should retaine the same presence in procession whereas the former commandement is plaine Wee must worshippe the Lord our God and him onely must we serue Consist Yee thinke this Text is plaine to your late purpose wee thinke otherwise Whether is more meet yee to submit your priuate opinions to our publike spirits or vs that are Pastors to learne of you seely sheepe Cat. Therefore are your seruants come vnto you that they may learne how to obey you in this decree without idolatry well hoping that as ye enioyne vs absolutely to obey you in it so yee can giue vs full assurance wee shall not disobey the spirit of God in the former great commandement whose exposition we most desire 8 Would these or like supplications though conceiued in Christian modesty though proposed with religious feare and awfull regard of their persons though presented with teares and sighes or other more euident signes of inward sorrow finde any entrance into Romish Prelates eares or moue the Masters of the Inquisition house to forbeare exaction of obedience to the former or other decree of the Trent Councel Were the forme of the decree it selfe vnto priuate iudgements neuer so contradictory to Gods expresse written lawes or the consequence of practizing as it prescribes neuer so dreadfull to the doubtfull conscience How much better then were it for such silly soules had they neuer knowne the Bookes of Moses to haue been from God for so committing idolatry with stocks and stones or other creatures they had done what was displeasing to their Master iustly punishable yet with fewer stripes because his will was not made known vnto them But now they know it and acknowledge the truth of this commandement To what end That they may bee left without all excuse for not doing it They see the generall truth of Gods Oracles that they may bee more desperately blinded in wilfull peruerting the particulars For what glory could the allurement of silly ignorant men to simple idolatry be vnto great Antichrist Let them first subscribe to the written Lawes of the euerliuing God and afterwardes wholly submit themselues to his determinations for their practise and so the opposition betwixt him and the Deity betwixt his iniunctions and the decrees of the Almighty may bee more positiue more directly contrary The Heathen or others not acknowledging Gods word at all are rightly tearmed vnbeleeuers men thus beleeuing the Scriptures in generall to be Gods word from the testimony of the Church and yet absolutely relying vpon her iudgement for the meaning of particular places are transported from vnbeliefe to misbeliefe from grosse ignorance to wilfull defiance of God his lawes Finally they are brought to know Gods word that they may doubt in this and like fearefull practises enioyned that so first doubting and afterwards desperately resoluing absolutely to follow the Churches iniunction against that sense and meaning of the diuine decrees which the holy spirit doth dictate to their priuate consciences they may without doubt be damned for not abiding in the truth Like their first parents they heare Gods sentence but preferre the interpretations of Sathans first borne before their owne because it must bee presumed hee is more subtle then they Or to referre the two maine streames of this iniquity to their proper heads The first That we cannot know the olde or new Testament to be Gods word but by relying vpon the Church makes all subscribers to
it reall Atheists or Infidels and Christians onely in conceit or vpon condition If the Church whose authority they so highly esteeme be as infallible as is pretended Heretofore I haue much grieued at the Trent Councels impiety but now I wonder at these graue Fathers folly that would trouble themselues with prescribing so many Canons or ouerseeing so large a Catechisme when as the beginning of Protogoras booke one or two words altered might haue comprehended the entire confession of such mens faith as rely vpon their fatherhoods The Atheist thus beganne his booke De dijs non habeo quod dicam vtrum sint necne Concerning the Gods or their being I can say nothing A priuate Romane Catholike might render an entire account of his faith in termes as briefe De Christo Christiana fide non haebeo quod dicam vtrum sint necne Whether there bee a Christ or Christian Religion bee but a politike fable I haue nothing to say peremptorily yea or no the Church or Councell can determine whom in this and all other points wherein God is a party I will absolutely belieue whilest I liue if at my death I finde they teach amisse let the diuell and they if there be a diuell decide the controuersie Yet this conceit or conditionall beliefe of Christ and christianity conceiued from the former serues as a ground colour for disposing mens soules to take the sable dye of Hell wherewith the second maine streame of Romish impiety will deepely infect all such as drinke of it For once belieuing Gods word from the Churches testimony this absolute submission of their consciences to embrace that sense it shall suggest sublimates them from refined Heathenisme of Gentilisme to diabolisme or symbolizing with infernall spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written lawes to his dishonour For iust proofe of which imputation wee are to preuent what as wee late intimated might in fauour of their opinion bee replyed to our former instance of light and colours 9 Some perhaps well affected would be resolued why as hee that sees colours by the sunne sees not onely the sunne but colours with it so hee that belieues the Scriptures by relying vpon the Church should not belieue the Church onely but the Scriptures too commended by it The doubt could hardly bee resolued if according to our aduersaries tenent the Churches declarations did confirme our faith by illustrating the Canon of Scriptures or making particular truthes contained in it inherently more perspicuous as if they were in themselues but potentially credible and made actually such by the Churches testimony which is the first and principall credible in such sort as colours become actually visible by illumination of the principall and prime visible But herein the grounds of Romish doctrine and the instance brought by Sacroboscus to illustrate it are quite contrary For the light of the Sunne though most necessary vnto sight is yet necessary onely in respect of the obiect or for making colours actually visible which made such or sufficiently illuminated are instantly perceiued without further intermediation of any other light then the internall light of the Organe in discerning colours alwaies rather hindred then helped by circumfusion of light externall For this reason it is that men in a pitte or caue may at noone day see the starres which are inuisible to such as are in the open aire not that they are more illuminated to the one then the other but because plentie of light doth hinder the organ or eye-sight of the one Generally all obiects eyther actually visible in themselues or sufficiently illuminated are better perceiued in darkenesse then in the light But so our aduersaries will not grant that after the church hath sufficiently proposed the whole Canon to be Gods word the distinct meaning of euery part is more cleare and facile to all priuate spirits by how much they lesse participate of the visible Churches further illustration For quite contrary to the former instance the Churches testimony or declaration is onely necessary or auaileable to right beliefe in respect not of the obiect to be beleeued Scriptures but of the party beleeuing For as hath beene obserued no man in their iudgement can belieue Gods word or the right meaning of it but by beleeuing the Church and all beliefe is inherent in the belieuer Yea this vndoubted beliefe of the Churches authority is that which in Bellarmine and Sacroboscus iudgement makes a Roman Catholicks beleefe of Scriptures or diuine truthes taught by them much better then a Protestants If otherwise the churches declaration or testimony could without the beliefe of it infallibility which is inherent in the subiect belieuing make Scriptures credible as the light doth colours visible in themselues a Protestant that knew their churches meaning might as truely belieue them as a Romane Catholike albeit hee did not absolutely belieue the church but onely vse her helpe for their Orthodoxall interpretation as hee doth ordinary expositors or as many doe the benefite of the Sunne for seeing colours which neuer thinke whether colours may bee seene without it or no. For though it bee certaine that they cannot yet this opinion is meerely accidentall to their sight and if a man should be so wilfull as to maintaine the contrary it would argue onely blindnesse of mind none of his bodily sight Nor should distrust of the Romish churches authority ought diminish our beliefe of any diuine truth were her declarations requisite in respect of the obiect to bee beleeued not in respect of the subiect beleeuing 10 Hence ariseth that difference which plainely resolues the former doubt For seeing the Sunne makes colours actually visible by adding vertue or lustre to them wee may rightly say wee see colours as truely as the light by which wee see them For though without the benefite of it they cannot be seene yet are they not seene by seeing it or by relying vpon it testimony of them Againe because the vse of light is onelie necessary in respect of the obiect or for presenting colours to the eye after once they bee sufficiently illuminated or presented euery creature endued with sight can immediately discern each from other without any further helpe or benefite of externall light than the generall whereby they become all alike actually visible at the fame instant The Sunnes light then is the true cause why colours are seene out no cause of our distinguishing one from another beeing seene or made actually visible by it For of all sensible obiects sufficiently proposed the sensitiue faculty though seated in a priuate person is the sole immediate supreme Iudge and relies not vpon any others more publike verdite of them On the contrary because the Romanists supposed firme beliefe of Scriptures or their true meaning ariseth onely from his vndoubted beliefe of the churches veracity which is in the belieuer as in it subiect not from any increase of inherent credibility or perspicuity
thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth hee thinkes after the church hath sufficiently auouched the Scriptures diuine truth in generall wee cannot infallibly distinguish the true sense and meaning of one place from another but must herein also rely vpon the churches testimony and onely belieue that sense to bee repugnant that consonant to the analogie of faith which shee shall tender albeit our priuate consciences bee neuer so well informed by other Scriptures to the contrary The truth then of our former conclusion is hence easily manifested For seeing they hold both the Scriptures and their distinct sense to bee obscure and vnable to ascertaine themselues vnlesse the Church adde perspicuity or facility of communicating their meaning to priuate spirits such after the Churches proposall cannot possibly discerne them any better or more directly in themselues then they did before but must wholy rely vpon their Prelates as if these were the onely watchmen in the Tower of Gods church that could by vertue of their place discerne all diuine truth Others must belieue there is an omnipotent God which hath giuen his law a Mediator of the new Testament but what the meaning either of Law or Gospell is they may not presume otherwise to determine then weake sights do of things they see confusedly a farre off whose particular distance or difference they must take onely vpon other mens report that haue seene them distinctly and at hand 11 To illustrate these deductions with the former similitude of the prime and secondary visibles Let vs suppose for disputations sake that the Sunne which illuminates colours by its light were further indued as wee are with sense and reason able to iudge of all the differences betweene them which it can manifest to vs and hence challenge to bee a Pope or infallible proposer of colours This supposition the Canonist hath made lesse improbable For Deus fecit duo luminaria God made two lights that is by his interpretation the Pope and the Emperour Or if you please to mitigate the harshnesse of it let the Man in the Moone whom we may not imagine speechlesse bee supposed the sunne or Pope of colours Mercurie or Nuncio As the Papists say wee cannot know Scriptures to be Scriptures but by the infallible proposall of the Church so it is euident wee cannot see any colour at all vnlesse illuminated or proposed by the Sunnes light But after by it wee see them suppose wee should take vpon vs to discourse of their nature or determine of their distinct properties as now wee doe and the sunne or Pope of colours by himselfe or his Nuncio should take vs vp as Duke Humphrey did the blinde man restored to sight which hee neuer had lost Yea who taught you to distinguish colours were you not quite blinde but now as yet you cannot discerne any colours without my publike light and yet will you presume to desine their properties and distinguish their natures against my definitiue sentence knowne Must not hee that enables you to see them enable you to distinguish them seene Must you not wholly rely vpon my authority whether this bee white or that blacke If a man vpon these Motiues should absolutely belieue the sunnes determinations renouncing the iudgement of his priuate senses could hee truely say that hee eyther knew this colour to be white or that blacke or another greene Rather were he not bound to say I neither know white from black nor blacke from blew nor blew from greene but I know that to be white which the Sunne the onely infallible Iudge of colours saith is white that onely to bee blacke that blew and that greene which he shall determine so to be I may thinke indeed that the snow is white or coales blacke but with submission to the Sunnes determination 12 And yet as you haue heard at large out of the Trent Councell and best Apologies can bee made for it the Church must bee the infallible Iudge of all Scripture sense and must absolutely be belieued without all appeale to scriptures not conditionally as shee shall accord with them The conclusion hence issuing is most infallible and on their parts most ineuitable Whosoeuer absolutely acknowledgeth this authority in the Church or Consistory yelds such obedience vnto it in all determinations concerning the Canon of Scriptures doth not belieue eyther this or that determinate proposition of faith or any definite meaning of Gods word The best resolution hee can make of his faith is this I belieue that to bee the meaning of euery place which the Church shall define to bee the meaning which is all one as if hee had said I doe not belieue the Scriptures or their meaning but I belieue the Churches decision and sentence concerning them Hee that belieues not the Church saith Canus but with this limitation if it giue sentence according vnto Scriptures doth not belieue the Church but the scriptures By the same reason it followes most directly he that belieues not the true sense and meaning of scriptures but with this reseruation If the Church so thinke or determine doth not belieue them but the Church onely For as the Schoolemen say Vbi vnum propter aliud ibi vnum tantum He that serues God onely because hee would bee rich doth not serue God but his riches albeit he performe the outward acts of obedience Or if wee loue a man onely for his affinity with another whom wee dearely loue wee truely and properly loue but the one the other onely by way of reflexion or denomination in such a sense as wee say a man appeares by his proxie that is his proxie appeares not he In like sort beleeuing the sense of Scriptures onely from the supposed authentique declaration of the church or because wee belieue it wee infallibly belieue the Church alone not the Scriptures but onely by an extrinsecall denomination 13 Yet as a man may from some reasons lesse probable haue an opinion of what hee certainely knowes by motiues more sound or as we may loue one in some competent measure for his own sake and yet affect him more entirely for anothers whome wee most dearely loue so may an absolute Papist in some morall sort belieue the Scriptures for themselues or holde their orthodoxall sense as probable to his priuate iudgement albeit hee belieue them most for the Churches sake and that sense best which it commends But this his beliefe of the Church being by their doctrine more then morall or conditionall doth quite ouerthrow all morall or probable beliefe hee can possibly haue from what ground soeuer of scriptures themselues For as I said before when the Church shall determine ought contrary to his preconceiued opinion the more probable or strong it was the more it encreaseth his doubt and makes his contrary resolution more desperate yea more damnable if habituall because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremely contrary to the doctrine
Popes authority the Iesuites see wel to be obnoxious to this exception When the Pope doth canonize a Saint hee binds all men to take him for a Saint Can hee not herein erre As for canonizing of Saints saith Valentian I absolutely deny as the Catholique Doctors vpon good reasons generally doe that the Pope can erre in such a businesse The certainety of this his beliefe hee would ground vpon those promises by which wee are assured it shall neuer come to passe that the vniuersall Church can bee deceiued in points of Religion But the whole church should erre very grosely in such matters should it repute and worshippe him for a Saint which is none Here it would bee obserued how Sathan instigates these men vnto such tenents as may occasion God and his Gospell to be blasphemed First they would make it an Article of faith that all must belieue as the Pope teacheth Whence it followes that eyther hee cannot teach amisse or else faith may perish from off the earth Which if it could God were not true in his promises The surest pledge the Christian world can haue of his fidelity in them must be the Popes infallibility so as from the first vnto the last hee must be held as true in his dealings as God in his sayings If hee faile in canonizing a Saint whom he cannot possibly know to be such vnlesse hee knew his heart which belongs wholly vnto his maker God must be a lyar and there is no truth in him The finall issue intended by Sathan in these resolutions is this When men haue beene a long time ledde on with faire hopes of gaining heauen by following the Popes direction and yet in the end see as who not blinde sees not his grosse errors and detestable villanies they may bee hence tempted to blaspheme God as if hee had beene his copartner in this consenage From this root I take it hath Atheisme sprung so fast in Italy For whilest faith is in the blade and their hopes flourishing they imagine God and the Pope to be such friends as their blinde guides make them But afterwards comming to detestation of this man of sinne his treachery holding his spirituall power as ridiculous they thinke eyther as despitefully or contemptuously of the Deity or say with the foole in their hearts there is no God 3 Thus Antichrists followers still runne a course quite contrary to Christian Religion For if it bee true as it is most true that faith cannot vtterly perish from off the earth what damnable abuse of Gods mercy and fauour toward mankind is this in seeking as the Iesuites doe to make all absolutely rely vpon one in matters of faith For so if hee faile all others must of necessity faile with him That is the whole world must be as kind supernaturall fooles to him as that naturall idiot was to his Master who being demanded whether hee would goe to heauen with him or no replyed hee would goe to Hell with so good a Master seeing any man would be willing to goe to heauen with an ordinary friend yea with his enemy Though we should vse no other argument but that Auoide yee sonnes of Sathan for it is written yee shall not tempt the Lord your God It should mee thinkes bee enough to put all the Iesuites in the world vnto silence in this point did they not as farre exceede their father in impudency as they come short of him in wit For this manner of tempting God is more shamelesse then the Diuels suggestion vnto our Sauiour when hee was instantly silenced with this reproofe A presumption it is more damnable to expect the protection or guidance of Gods spirit in such desperate resolutions as Valentian here brings then it were for a man to throw himselfe headlong from an high Tower vpon hope of Angelicall supportance For seeing as I saide God hath promised that true faith shall not perish from off the earth for all men to aduenture their faith vpon one mans infallibility who may haue lesse sauing faith in him then Turke or Infidell is but a prouoking or daring of God to recall his promise Or what more damnable doctrine can bee imagined then that all men should worshippe him for a Saint whom the wickeddest man on earth doth commend vnto him for such 4 But to proceede As the doctrine is most impious so are the grounds of it most improbable For how can the Pope or Papists infallibly know this or that man to bee a Saint Seeing there is no particular reuelation made of it eyther to the Pope or others I answere saith Valentian that the generall reuelation whereby it is euident that whatsoeuer the Pope shall decree as pertaining to the whole Church is most true may suffice in this case Moreouer saith he vnto the canonizing of Saints appertaine these reuelations of Scripture in which heanenly ioyes are generally proposed to all such as leade a godly life For by the Popes determination we know the Saint which hee hath canonized to bee contained in the foresaid vniuersall proposition Whence it is easie to frame an assent of faith by which wee may perswade our selues that such a Saint hath obtained eternall blisse 5 I would request the Reader by the way to note the Iesuites iniurious partiality in scoffing at such of our Writers as without expresse warrant of particular reuelation holde a certainety of their owne saluation when as they onely by Gods generall promises to such as leade a godly life and the Popes infallibility in declaring who haue so liued can bee certaine de fide others are saued But the former doubt is rather remoued then quite taken away by this his answere if it stand alone As yet it may bee questioned how any can infallibly know the truth of what hee cannot possibly know at all but only by other mens testimonies in their nature the Iesuite being iudge not infallible and in whose examination it is not impossible his Holinesse may bee negligent For how men liue or die in England Spaine or the Indies no Pope can tell but by the information of others no Popes The Reader perhaps will prognosticate Valentians answere as in truth I did For when I first framed the doubt before I read it in him mee thought it stood in need of such a reply as Bellarmine brought for defence of the vulgar interpreter Altogether as foolish it were to thinke any priuate mans information of anothers vprightnesse in the sight of God as to hold Theodotion the heretike could not erre in translating of the Bible But though they may bee deceiued in testification of anothers sanctity yet Valentian tels you supposing the Pope is once induced by their testimonies though in nature fallible to pronounce him a blessed Saint all must infallibly belieue their testimonies at least so farre as they proue in generall that hee died a godly and religious death are true and that the party commended by them is of that number
articulerum 〈◊〉 indicium atque desinitio emnium side 〈◊〉 quae vnquam oriri possunt Valent. Tom. 3 in Aquin Disp 1. Quaest 1. Punct 7. in Tit. Puncti The generall obiection of Reformed Churches against the former assertions Respondeo hoc argumentum quod ab haereticis plurimi sit â—otum in aequiuocatione versari nam duobus modis potest intelligi Ecclesiam iudicare de Scripturis Vno modo quod iudicet verumne sit an sassum quod Scripturae docent Alterò modo quod posito vt fundamento certissimo Scripturae verba esse verissima iudicet quae sit vera corum interpretatio Et quidem si primo modo Ecclesia iudicaret verè esset supra Scripturam sed hoc non dicimus quamuis Haeretici calumnientur id nos dicere qui passim vociserantur nos subijcere Scripturam pedibus Papae At secundo modo iudicare Ecclesiam vel Pontificem de Scripturis quod nos asserimus non est Ecclesiam esse supra Scripturam sed supra iudicia priuatorum hominum Non enim iudicat Ecclesia de veritate Scripturae sed de intelligentia tua mea et aliorum Neque hinc sumit verbum Dei abquod robur sed intelligientia nostra Non enim Scriptura est verior aut certior quia sic ab Ecclesia exponitur sed mea seatentia est verior quando ab Ecclesia confirmatur Bellar. de verb. interpret Lib. 3. Cap. 10. Raesp ad 14. Arg. * Vide Chap. 2. Parag. 7. In what sence as impertineÌ„t as true Gods word by Romanists is acknowledged of greater authoritie then the Church * Sacrobos and Valentian both vse the like speeches The Romish racke of conscience Least they might in any doubt goe against their conscience they are taught to beleeue that whatsoeuer the Pope shall command is good and cannot hurt the conscience See the Annotation out of Bellarmine cap. 2. §. 2. * Respondeo verbum Ecclesiae id est Concilij vel Pontificis dâ—centis ex cathedra non esse â—emnino verbum hominis id est verbum errori obnoxium sed aliquo modo verbum Dei id est si prolatum gubernante assistence spiritu sancto imo dico Haereticos esse qui reuera nitantur baculo arundineo Sciendum est enim propositionem fidei concludi tali Syllogismo Quicquid Deus reuelauit in Scripturis est verum hoc dens reuelauit in Scripturis ergo hoc est verum Ex propositionibus huius Syllogismi prima certa est apud omnes secunda apud Cathelicos est etiam firmissima nititur enim testimonio Ecclesiae Concilij vel Pontificis de quibus habemus in Scripturis apertas promissiones quod errare non possint Actorum 15. Visum est spiritui sancto nobis Et Luc. 22. Regaui pro te vt non deficiat fides tua At apud Haereticos nititur solis coniecturis vel iudicio proprij spiritus qui plerumque videtur bonus est malus Et cum conclusio sequatur deteriorem partem sit necessariò vt tota fides Haereticorum sit coniecturalis incerta Bellar. de verb. Dei interpret Lib. 3. Cap. 10. Resp ad 15. aâ—g Bellarmines Catholicke Syllogisme wherein all conclusions of faith must be gathered a Act. 15. v. 28. b Luk. 22. v. 32. * Sect. 1. Parag. 1. Seq The first difficultie in their opinion wheÌ„ce our former coÌ„clâ—sion may be deduced * Si volunt Pontificem in rebus alioqui omnino controuersis id est non satis expressè in Ecclesia compertis ac determinatis defiâ—ire posse vt personam pubâ—cam errorem re ipsa contra fidem errant ipsi in fide grauissiâ—è Posset enim imo teneretur tunc Ecclesia vniuersa Pontificem de re controuersa dicentem ac nondum haeresi manifestê notatum pro Pastore suo agnoscere atque adeo ipsum omnino audire Ita fierat vt si tunc errare possit Ecclesia etiam vniuersa possit immo teneretur errare Valentian Tom. 3. de obiect fid Disp 1. Quaest 1. Punct 7. Paragraph 4â— Bellarmine for the same grounds Collects that the Pope cannot erre in matters of manners * Vide Librum 2. Sect. 4. Cap 5. Paragraph 14. Nam fides Catholica docet omnem virtutem esse bonaÌ„ omne vitium esse malum si autem Papa erraret praecipiendo vi tia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes malas nisi vellet contra conscientiam peccare Tenetur enim in rebus dubijs Ecclesia acquiescere iudicio summi Pontificis facere quod ille praecipit non facere quod ille prohibet ac ne sorte contra conscientiam agat tenetur credere bonum esse quod ille praecipit malum quod ille prohibet Bellarmine Lib. 4. de Roman Pont. Cap. 5. Wherein the Papists make the Popes authoritie greater then Gods Iâ—h 5. 7. 1 Thess 5. 21. Ioh. 1. Epist 4. The grosse impietie of the Romish Church in binding men to beleeue negatiues without any tollerable exposition of those Scriptures which seeme to contradict her decrees in matters damnable to aduenture vpon without euidence of truth on her part The fearefull dangers whervnto mens soules are exposed by the Trent Councels decree for worshipping the consecrated hoast For to aduenture on such practizes with any scruple or doubt is damnable because contrarie to the Doctrine of saith And yet to enforce a beleefe vpon our selues that Christ is their present without warrant of Scripture is more damnable for this were to affect ignorance for cloaking Idolatrie V de lib. 2. Sect. 1. cap. 7. * De adorand lib. 3. disp 1. c. 5. * The knowne experiments of such Creatures arising from corruption of their consecrated host haue enforced the Schoolemen to inuent new miracles how they should come there Some thinke per creationem nouae materiae prima others that the quantitie of the late deceased consecrated host Supplet locum materiâ—e primae which is the greatest miracle in the Sacrament as Pererius thinks vide Pere dispu 16. in 6 tom Jobannis Sâ—ares Met. disp 20. § Si quis dixerit in sancto Eucharistiae Sacramento Christum vnigenitum Dei filium non esse cultulatriae etiam externo ad orandum alque ideo nec festiua peculiari celebritate venerandum neque in procâ—ssionibus secuudum laudabilem vniuersalem Ecclesiae sanctae ritum consuetudinem solemniter circumgestandum vel non publicè vt adoretur populo proponendum eius adoratores esse Idololatras anathema sit Concil Trid. Sess 13. Can. 6. * The impious decree of the Trent Councell for communicating in one kind against the expresse Commandement of Christ the practise of his Apostles and the Primitiue Church a Session 21. 20. * Erant autem sub Arriana secta viuentes quia consuetudo eorum est vt ad Altarium venientes de alio calice Reges communicent de alio
iudex proponâ—t vt sequendam necessario Aliter accipimus glossas Bartholi Baldi aliter declarationem Principis Augustinus igitur ceteri Patres in Commentarijs fungebantur officâ—o Doctorum at Concilia Pontifices funguntur officio iudicij à Deo sibi coÌ„misso Bellar. de verbi Dei interpret lib. 3. cap. 10. respon ad 16. * Ioh. 5. 22. 23. * Cap. 7. §. 18. 20. Bellarmine to prooue tho Pope is absolutely aboue the vniuersall Church vseth these words Omnia nomina quae in scripturis tribuuntur Christo vnde constat eum essè supra Ecclesiam eadem omnia tribuuntur Pontif. Bellar. de conciliorum auct Lib. 2. cap. 17. * Christum caput esse Ecclesiae vniuersae libentisme consitemur neque vllum hominem ac ne angulum quidem illi aequamus quod esset proprâ— duo capita in Ecclesiae corpore constituere at quin sub Christo suo capite Vicarius eius in terris caput vt sic dicam ministeriale non principale rectè nominetur negari nullo modo potest Siquidem vt in republica temporali caput omnium principale Rex est sub Rege deinde capita sunt ProuinciaruÌ„ ij qui dicuntur Proreges sub Proregibus capita suat vrbium singularum certi quidam Praetores sub praetoribus quaelibet familia suum habet caput ipsum videlicet Patrem familias Ita quoque in Ecclesia Dei summum caput omnium hominum Angelorum Christus est sub Christo in terris caout omnium Christianorum est Pontifex maximus sub illo Episcopi Parochi capita sunt Christianae multitudinis Bellar. de summo Pont. siue lib. 2. de trans Imp. cap. 24. His similitude falls in this that they admit of no appeale from the Pope to Christ no examination of his decrees by Gods word Nor is the Pope by their doctrine subordinate in such sort vnto Christ as all other Bishops are to the Pope * Lib. 2. sect 2. cap. 5. par 8. Antichrist must not be a professed or open enemie but a secret vnderminer of true Religion The Pope and his followers haue good reason to magnifie Christs authority in words or outward shew for their owne gaine and glory could not otherwise be so great * Cap. 10. 11. The same plea the Iesuites make for the Popes absolute infailibility the Diuell himself might vse with as great probability were he formally elected in his place Romish positions whence the inconuenience proposed must bee reduced Obedience may bee complete though not absolute * Exod. 28. 30. a Ioseph lib. 3. antiquit c. none b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodorus Siculus l. 1. c. 3. And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas ex incerto quodam authore haec refert as saith Fagius Ephod inquit nomen est Hebraicum quod si interpreteris significat manifestationem aut redemptionem Vides autem â—um authorem ex quo Suidas hoc exscripsit Hebraeae linguae ignarum fuisse Ephod enim longd aliud significat Fortassis pro Ephod dicere voluit Hoschen Erat autem forma eius textura palmaris vario artificio instar pectoralis ex aureis filis confecta Ac in medio habebat quasi stellam omnino auream Ex vtraque autem parte duos Smaragdos in quorum vnoquoque sculpta erant sex nomina vidilicet duodecim nomina Tribuum Israel Porro inter Smaragdos continebat lapidem Adamantem Cum ergo Sacerdos sciscitaturus erat de re quadam oraculum à Deo ligabat Ephod in superâ—umerali ad mediuÌ„ pectoris subijciebâ—t manus suas sub ipsum quas cum retraheret deprehendebat eas quasi colore quodam infectas Petebat autem à Deo responsum defixis in Ephod oculis Itaque si Deus annuebat ad id quod petebatur consestim micabat lapis Adamas Si autem negabat nihil ad pristinum proprium lapidis sulgorem accedebat Quod si Deus voluit populum subijcere gladio â—apis reddebatur cruentus Si autem imminebat mors lapis ficbat niger Fagius in caput 18 Exod. quem plur Vido ib. de Rationali vid. Delrium Disquisit Magic lib. 4. quaest 2. Sect. 1. 1. Sam. 23. 95. * Numb 27. 21. 1. Sam. 30. 7. 8. That Gods promise vnto the Priest or people of Israel for their direction by Vrim and Thummim or otherwise was not absolute but conditionall * 1. Sam. 28. v. 6 The Priests infallibility did depend vpon their continency integrity * Leuit. 10. ver 9. 10. * Malach. 2. 1. 2. Vniuersall propositions in Scripture are to bee limited by their proper subiect the end of the preceâ— or other circumstance * Exod. 20. v. 10 The precept concerning the Sabaoth then which none can bee more vniuersall did not extend to all manner of workes * Luk. 6. v. 9. * Mac. 2. 36. 36. 38. * Mac. 2. v. 4â— Vniuersall precepts for obeying Gods messengers must be limited by the end of obedience Conditionall obedience of two sorts In what acts absolute obedience is due to Pastors * Luk. 10. 16. * Philo de specialibus legibus Precepts of obedience vnto masters or parents thogh most vniuersal for their forme are limited by their subiect * Collo 3. ver 20. Vide Bellar. l. 2. de Monaâ—h cap. 21. So Aquinas expounds it as Bellar. acknowledgeth it Quod vero B. Paulus ait Col. 3 Filij obedire parentibus per omnia vel ita intelligi debet vt illud per omnia significat per omnia ad quae se extendit patria potestas vt rectè docet Sanct. Thom. in 2. 2. quae 104. ar quâ—madmodum si quis diceret opoâ—tere milites obedire Imperatori per omnia exponendum esset per omnia quae ad militiam perttinent vel certè tenentur filij per omnia pareatibus obedire sed dum paruuli sunt Bellar. l. 2. de Monach. c. 21. That vniuersall absolute obedience vnto men is incomparable with true loyalty vnto Christ * Deut. 17. v. 8. 9. c. * Ver. 10. a Obijcit Brentius hoc loco non solùm ad Sarâ—ce dotem sed ad Iudicem etiam remitti eos qui dubitant iudiceÌ„ autem fuisse politicum principem RESPONDEO nomine Iudicis posse tum intelligi Principem Sacerdotum nam in Hebraeo est Ascende ad Sacerdotes ad Iudicem quasi diceret ad Concilium Sacerdotum eorum principem summum Sacerdotem Dico secundò si intelligamus nomine Iudicis politicum principem tum esse distincta ossiâ—ia Nam Sacerdoti tribuitur sententia definitiua iudici antem exequutio in contumaces Qui superbierit inquit nolens obedire Sacerdotis imperio ex decreto Iudicis moriatur Bellar. de verb. Dei interpret l. 3. c. 4. a This distinction is quite contrary to the words of the Text for the Hebrewes cal such as execute sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
corner stone which onely ocupleth the whole building in which hee is the highest and the lowest first laid in humility for the disobedient to fall vpon but now exalted vnto greatest glory to fall vpon them And as the Apostle cals his owne scarres the markes of Christ because inflicted for Christs sake so may hee call Christ the foundation of the Prophets and Apostles because the onely end whereto both Propheticall and Apostolicall lawes were directed was to lay this sure foundation But granting what they take for granted The Apostle did meane wee were builded vpon the Prophets and Apostles as vpon a second foundation or first row of stones next in order vnto the rocke so they make Peter a rocke or foundation onely in this sense If they doe not hee could not bee the Rocke on which the Church is built If they do let them giue vs the right hand of fellowshippe for wee accuse them not for making him such a foundation as the other Apostles were but suchas it is euident they were not yea such indeed and substance as Christ onely is and should bee acknowledged by all the faithfull For in what sense is Christ said to be the foundation Because hee is the head of his Church both for supporting and directing it Was not Peter such in respect euen of his fellow Apostles Bellarmine can assigne no difference betwixt them but in these very tearmes All of them hee confesseth had occumenicall iurisdiction but not in such sort as Peter had all were infallible because Apostles and Ambassadors but not after the same maner he was yea Peter was their head on whom they did depend so did not hee on them This makes Peter the corner stone that cupleth the building Which doubtlesse was Christs peculiar whilest hee liued on earth not communicated vnto Peter as they acknowledge vntill his resurrection or ascention That they tell vs then they make but one primary foundation and therefore none such as Christ is as if they should say they admit no more such Popes as Pius primus was because there hath neuer beene nor euer shall bee any Pope Pius the First but hee for to make Peter such a Primate is to make him a foundation or head of the same rancke and order that Christ was onely his inferiour as successor in time or to vse their words a foundation in Christs place So Bellarmine expresly auoucheth where prouing Peters Supremacy or Lordship from his name hee thus inferres Peter onely was knowne by Christs owne name of Cephas or Rocke whereby he is called as often as by any other whatsoeuer yea this is the peculiar attribute in which he is set out vnto vs as the foundation and head of the Church therefore Christ communicating this vnto Peter would haue it signified vnto the world that hee meant to make Peter the foundation and head of the Church in his owne place Why doth Christ cease to bee the foundation in becomming the head stone in the corner or doe they to auoid open suspition of Antichristianisme acknowledge him come in the flesh but gone againe to make roome for Peter and his successors Certainely were the Apostle to gather the meaning of Bellarmines speeches his inference would bee thus In that he sayeth a new head is come in his place hee abrogates the formers authority as he was Ambassador betweene God and man nor is it now as the Testament giuen by Moses was in the Prophets time ready to expire but already expired by actuall succession of another vnto whom Christ the first visible head or foundation did at his aduancement to higher dignity seale the same commission hee had from his father for transacting all affaires concerning the state of his visible Church 18 But doth the space betweene heauen and earth more exceed Romes distance from the vtmost ends of the world then hee to whom all power was giuen in heauen and earth doth the present Pope in amplitude of spirituall iurisdiction Whence is it else that Christ regiment cannot so fully and immediately extend it selfe vnto his Church militant wheresoeuer scattered vpon the face of the earth as the Popes may to the East or West Indies from eyther of which he cannot receiue certaine information how his instruction sent thither succed with his flocke vnder a yeeres space at the least Euery Pope in his time is a rocke a foundation an head in Christs absence from the earth Might not euery one of them in like sort admit a Pope a Vicar generall an absolute fellow Monarch from whom in these remote countries there should bee no more appeales to Rome then are from Rome to Christs throne of Maiesty If wee speake not of that Maiesty which hee there enioyes but of that authority which hee sometimes had or wee can imagine hee could haue in regiment of his Church were hee now visibly present in the flesh it is that Saint Peter and his successors may by our aduersaries doctrine be more properly instiled compeeres to Christ then the best man liuing besides vnto the worst of them For it must bee thought that Christ in his absence ratifies all their decrees without exception as wee may not question them more then wee might Christs owne were hee visibly resident in his Church yet was the authority of Christs other Apostles so mightily ouertopped by Peters Supremacy that they could not bee infallible or occumenicall without his approbation If they were Peter was not such an head to them as his Successors are to theirs euen to all Bishops or inferior Ministers throughout the world If they were not the Pope if hee will bee Peters Successor should make Bishops or Cardinals at least eleuen occumenicall Pastors of authority infallible though with such dependancy on his plenarie power as Christs other Apostes had on Peters Or let them resolue vs in other fundamentall difficulties which their doctrine ministers 19. Christ sayd thou art Peter that is say they a Rocke an head a foundation in my place Vnto whom was this sayd to one of the twelue expressed by name Simon the sonne of Iona To whom likewise singularised by the same expresse tearmes of indiuiduall difference and like restraint of present circumstances or occurrences it was said feed my lambes feed my sheepe If any of Christs speeches as the Popes aduocates graunt many were personally directed to Saint Peter questionlesse these two By what analogie of faith or rule of Grammer can they then extend these to euery Pope in his generation or if any such there haue beene or yet may be vnto whom the foeminiue title of Petra by right of sexe may better agree then vnto Simon Bar-Iona Yet might the name or title infallible draw the supreame dignitie after it they are much-ouerseene in not giuing the name of Peter to euery Pope Christ they confesse is come in the flesh and was in person made head and foundation of the Church and at his departure left Peter in
his steed Peter the Scriptures tell vs was to follow Christ but as they pretend left Pope Linus in his place so hath euery Pope his successor since that time Yet these latter mightily faile in not nominating others whiles they themselues are liuing and visible stones as Christ without question did Saint Peter whiles conuersant with the faithfull in the flesh and Peter Linus in his lifetime 20. But howsoeuer they must of necessitie either make Peter Linus and their successors but one ioint permanent foundation and so the Popes should not bee builded vppon the foundation of the Prophets and the Apostles but rather Christs other Apostles vpon them vpon whom likewise all the faithfull since the Apostles time should be immediatly built Or if they doe not make Peter and the Popes one ioint vnseparable foundation they must admit as many seuerall foundations as Popes so as the euerlasting Rocke whereon the Church is built could not be truly said one and the same but by a perpetuall equiualency of alteration or succession as we say corruptible elements fire or water or candles remaine one and the same because as one part consumes another as good comes in the place This glorious aedifice as hath been obserued stands only by faith or firme adherence to the foundation and by the Aduersaries owne confession to disclaime the authority of the present Romish Church or Pope in points of faith is an heresie or Apostasie of the same nature as if a man had renounced Peter for his supreame head and this all one as if he had cut himselfe of from being a member of Christ Wherefore in respect of vs that are now to be edified the authority of this present Pope is equiuale â—t to Christs our adherence to the one in points of faith and manners must be such as it should haue been to the other had we liued in the dayes of his visible conuersation in the world Finally CHRIST Saint Peter and his successors in regiment of the Church militant here on earth differ by the Roman account no otherwise then Romulus Numa Ancus c. Romulus was first Founder of that kingdome but least other of kings of the same ranke and order he was onely his dignity after his departure was acknowledged greater in another world because as his people were made to beleeue be ascended aliue into heauen as a God Much better might the Romanist deriue his Psewdocatholique Romane faith from Romulus the first builder of that great City that sometimes ruleà ouer the Kings of the earth then from Christ who did erect a kingdome indeed but not of this world wherein none was to succeed him because he remaines Yeasterday to day the same for euer Whence the Prophet sayth this kingdome shall neuer be destroied or giuen to another people but shall breake and destroy all former kingdomes and it selfe stand for euer For any especially of that nation whose former kings had put this immortall King to death concerning the flesh to enstile themselues Rockes and foundation of this euerlasting Empire or absolute spirituall Monarchies in this place doth euidently shew they are the feete of that image most of which hath been as shall be broken to peeces by that stone cut without hands out of the Mountaine vntill it become like the chaffe of the summer flowers carried away with the winde and no place bee found for them or as the Apostle interprets the Prophet the Lord shall consume them with the spirit of his mouth and shall abolish them with the brightnesse of his comming 21. Would the Iesuite then know wherein he and his Latian Lord God must take after Saint Peter Me thinks their formal acknowledgement of that generall principle Christ manifested in the flesh made the headstone in the corner compared with their late mentioned Apostacy in seeking to lay another foundation was liuely resembled if not mystically prefigured by Saint Peter faith immediatly after his glorious confession eclipsed by interposition of such earthly conceits as perpetually darken their mindes For vpon our Sauiours declaration what bodily calamity what ignominy reproach should at Ierusalem shortly after befall the Rocke it selfe whereupon that Church against which hee had now sayd the gates of hell should neuer preuaile was founded Peter as Saint Mathew sayth tooke his Master aside and friendly checks him as if he had forgotten his former promise Maister be good to your selfe this shall not be vnto you As if he had sayd if the gates of hell shall not preuaile against your Church or vs your poore Disciples I hope you are able to priuiledge your owne person from such disgrace and scorne as none but they can intend against you So carnally did this great Apostle vpon ignorance conceit Christs spirituall promise as the papacy vpon habituall or affected error doth to this present day For one principall argument most vsuall in the mouthes and pennes of that great Heads chiefe disciples to proue the Romish the only Church vnto which that glorious promise was made or at least hath been perpetually performed is because no temporall or secular power hath euer beene able though many wicked Potentates Kings and Emperors such titles they giue to all their enemies haue attempted either to deface her externall pompe state and splendor or so to vse the Popes or Cardinalls or other of her principall and dearest children as the Iewes did our Sauiour Christ and his Disciples They are of the world and therefore speake they of the world and the world heareth them But could they vnto any child of God more plainly proue themselues heires to that checke giuen by our Sauiour to Saint Peter Goe behinde me Satans ye are an offence because ye vnderstand not the things that are of God but the things that are of men Could they more euidently demonstrate the Pope to be that man of sin that must be inducted to the Church of God by Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe aduersary or accuser he himself bearing the name of aduersary likewise in his title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second foundation in shew subordinate in deede and consequence quite contrary to that which the Prophets and Apostles haue laide eternally priuiledged if wee may beleeue his followers from those spurnings of men from which the pretious stone of Syon was not exempted 22. To collect the summe of late Romanists comments vpon their Churches supposed fundamentall Charter Their confession of Christ come in the flesh and made head stone in the corner though conceiued in forme of words orthodoxal enough proues only this but disabundantly to all the world that the Pope their supreame head sits in the Temple of God whose circumference in respect of men who cannot search other mens hearts is defined by this confession Their attributing the title of Rocks or fun damentall supportance of that spirituall house vnto this head proclaimes vnto all the world that hee