as an infallible prophet of things past which cannot approve himself a true foreteller of things to come were to invert Gods ordinance and mock his word For it hath been a perpetual law of God that no man should ever be believed more then man or by any faith more then humane though in matters present whereof he might have been an eye witness unless he shewed his participation of the divine spirit by infallible prediction of things to come or evidency of miracles fully answering to the prediction of Gods word already written as shall be shewed at large in the next Section 11 If we put together the first elements of Romish faith as they have been sounded apart they make no such compound as the simple and ignorant Papists who in policy are taught to read this lesson as little children untaught wil by guessing at the whole in grosse without spelling the parts believe they do First their prerogatives they give to Peter are blasphemous Secondly their allegations to prove that their Popes succeed as full heirs to all Peters prerogatives are ridiculous Whence it must needs follow that their faith is but a compost of folly and blasphemy This pretended perpetuity of tradition or suspitious tale of succession from Peter is the best warrant they have that the Church doth not erre in expounding the places alledged for her infallibility and their belief of their infallibility in such expositions the only security their souls can have that obeying the former decree of worshipping the consecrate Host of communicating under one kind they do not contemptuously disobey Gods principal laws mangle Christs last Wil and Testament vilifie his pretious body and bloud Seeing then they themselves confesse the places brought by us against their decrees to be divine and we have demonstrated that mens belief of that infallible authority in making such decrees to be meerly humane the former Conclusion is most firm that whilest men obey these decrees against that natural sense and meaning which the former passages of Scripture suggest so plainly to every mans conscience that the Churches pretended authority set aside none would ever question whether they could admit any restraint they obey men more then God humane laws more then divine and much better believe the traditions of humane Fancy of whose forgery for others worldly gain there be strong presumptions then the expresse written testimony of the holy spirit in the especial points of their own salvation 12 Or if unto the testimony of Gods spirit recorded in Scriptures we adde history tradition Councels or former Popes decrees or whatsoever possibly may be pretended to prove the present Popes authority it must stil be supposed greater and better known then all that can be brought for it or against it as wil appear if we apply our argument used before That authority is alwayes greater which may trie all others and must be tried by none but such is the Popes declaration or determination of all points in controversie whether about the Canon or sence of Scriptures over those which are brought for it whether about the truth true meaning or authority of unwritten traditions whether about the lawfulnesse of Councels or their Authentick interpretations in one word his determinations are Monarchical and may not be examined as S. Austin or others of the ancient Fathers writings may by any law written or unwritten So Bellarmin sutable to the Trent Councel expresly avoucheth The Fathers were only Doctors or expositors the Pope is a Judge What then is the difference betwen a Judge and an expositor To explain as a Judge there is required authority to explain as a Doctor or expositor only learning is requisite For a Doctor doth not propose his sentence as necessary to be followed but only so far as reason shall counsel us but a Judge proposeth his sentence to be followed of necessity Whereof then wil the Pope be Judge Of expounding Scriptures these places of Scripture which make for his pretended authority Must his sentence herein of necessity be followed By Bellarmin it must albeit we see no reason for it either out of Scripture or nature It is for Doctors to bring reasons for their expositions but the Pope neehs not except he wil nor may we exact it of a Judge So he adds more expresly We admit not of Bartolus or Baldus glosses as we do of Emperours declarations Austin and other Fathers in their Commentaries suppy the places of Teachers but the Councel and Popes exercise the function of Judges whereunto God hath designed them But how shal we know that God hath committed all judgement unto them seeing we have been taught by his word that he hath committed all judgement unto his son Because all men should honour the son as they honour the father We read not of any other to whom the like authority is given by God or his son yet of one whose very name shal import the usurpation of like authority that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Vicar general unto whom the Son as must be supposed doth delegate the same judiciary power the Father delegated unto him 13 But may a Princes declaration in no case be examined by his subjects Yes though in civil matters it may so far as it concerns their conscienqes as whether it be consonant to Gods word or no whether it make more for the health of their souls to suffer what it inflicts upon the refusers or to act what it commands To controle countermand or hinder the execution of it by opposition of violence or contrary civil power subjects may not But for any but man to usurp such dominion over his fellow creatures souls as earthly Princes have over their subjects goods lands or bodies is more then Monarchical more then tyrannical the very Idea of Antichristianism And what I would commend unto the Reader as a point of especial consideration This assertion of Bellarmin concerning the Popes absolute authority directly proves him as was avouched before to be a supream head or foundation of the self same rank and order with Christ no way inferiour to him in the intensive perfection but only in the extent of absolute soveraignty For greater soveraignty cannot be conceived then this That no man may examin the truth or equity of commands or consequences immediately derived from it though immediately concerning their eternal joy or misery No Prince did ever delegate such soveraign power to his Vice-gerent or deputy nor could he unlesse for the time being at least he did utterly relinquish his own supream authority or admit a ful compeer in his kingdom Bellarmins distinctions of a primary and secondary foundation of a ministerial and principal head of the Church may hence be described to be but meer stales set to catch guls Their conceit of the Popes copartnership with Christ is much better resembled and more truly expressed by the Poets imaginations of Jupiter and Augustus Caesars fraternity Divisum imperium cum
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence and Experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels Decree concerning the second assertion Bellarmine thus collects It is necessary not onely to be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
did not or would not know what our Church in this Point doth hold fall headlong in the very first entrance of this dispute 7 But in this as in the former Question it shall not be amisse to propose our Adversaries principall Arguments and Exceptions against our Churches Doctrine in admitting the Scripture for the Rule of Faith And I would request any man that is able to judge of the force and strength of an Argument to read the best learned and most esteemed of our Adversaries for the further confirmation of this Truth which we teach Against which some who have not sought into their Writings may happily imagine that much more hath or might be said by any of them then can be found in all their Writings Whereas Bellarmine and Valentia two excellent Schollars and most judicious Divines where their wits were their own and all other good Writers of their side whom I could hitherto meet with by reason of the Barrennesse of their matter and shallow unsetled Foundation of their Infallible Church have performed as good service to our Cause in this present Controversie as that Roman Orator famous for his Unskilfulnesse in Augustus his time did to the Parties whom he accused I would to God said the Emperour this foâ—lish Fellow had accused my gallerie which had been long in building for then it had been absolved that is according to the use of this word in Latin finished long ere this In this Case we have his wish And for the edification of mine own Faith in this Point I must out of the sincerity of a good Conscience professe I would not for any good on earth but Bellarmine Valentian and other grand Patrones or plausible Advocates of the Popes Cause especially Valentian had taken such earnest pains in accusing our Churches Doctrine for they have most clearly acquitted it in that we may justly presume there can be no more said against it And whether all they have said or can say be ought I leave it to the judicious Readers judgement I will set down some of their Objections and then prosecute their general Topick or forms of their Arguments whence all particulars which in this Case they can bring must receive their whole strength 8 All Hereticks saith Saint Augustin which admit the Authority of Scriptures for some rejected all or most parts of the Sacred Canon seemâ—… themselves to follow the Scriptures when as indeed they follow their own Errours Nor do Heresies saith the same Father in another place and other naughtyâ— Opinions which ensnare mens Souls spring from any other Root then this That the right sense of Scripture conceivea amisse and yet so conceived is boldly and rashly avouched 9 And in another book of Augustin it is said Valentian would have the saying well observed as it shall be to his shame That Hereticks do not cor-rupt onely the obscure and difficult but even the plain and easie places of Scriptures and our Saviour Christ as this Writer addeth did intimate how obnoxious the Evangelical Doctrine was to this corruption by Hereticks when he forewarned us to beware of false Prophets Hereticks saith he seem to be Prophets because they make a fair shew of Scripture-phrases which are as the Character or external shaâ—e of heavenly Doctrine But Prophets they are not because under the out â—ard shew of heavenly words they manifest not the native sense and meaning of the Holy Ghost but their own adulterate corrupt Opinions sacrilegiously invested by them in sacrea phrase as it were the abomination of desolation standing in the Holy place as Origen clâ—gantly notes Hom. 29. in Matt. By the same Analogie are they called ravening Wolves being arayed in sheeps cloathing c. 10 These and like places are brought by Valentian as the title and conclusion of that Paragraph shew to this purpose That seeing all Hereticks may and do easily pervert the Scriptures as Saint Peter saith to their own dâ—struction We should hence be instructed that this universal Authority and most behoâ—â—vefull for the Salvation of all which we seek as the common Judge in all Points of Faith cannot 〈◊〉 seated in the Scripture alone 11 Another Mark whereat these fiery Darts do usuall aim is to fasten the conceipt of Heresie upon our Church seeing it hath alwayes been the practise of Hereticks to cover their wicked imaginations with sacred phrase and as Lyrinensis saith to inter sperse or straw their depraved Opinions with the 〈◊〉 and fragrant Sentences of Scripture as with some precious spice lest the exhaâ—…ation of their native smell might bewray their corruption to the Reader This is a Common place trodden almost bare by the English pamphleting Papist who learns the Articles of his Roman Creed and general heads of Controversies betwixt us with their usuall Arguments or Exceptions against our Doctrine no otherwise then the Fidler doth his Song holding it sufficient for his part to afford a Mimicks face scurrilous stile or Apish gesture unto the â—nventions of Bellarmin Valentian or some forrain Jesuites Brain And as it is hard for us to speak though in general termes against any Sin in a Countrey Parish but one or other will perswade himself that we aim at his overthwart-Neighbour unto whom perhaps our reproofs are lesse appliable then unto him that thus applies them so is it very easie for this Mimical crue to perswade the ignorant or discontented People that every Minister whose person or behaviour upon what respect soever they dislike is the very man meant by the Ancient Father and our Saviour in the former general Allegations if he use but the phrase of Scripture not the Character of that forrain Beast Whereas their Objections duly examined can hurt none but the Objectors CAP. XX. That the former Objections and all of like kind drawn from the Cunning Practise of Hereticks in colouring false Opinions by Scripture are most forcible to confirm ours and confound the Adversaries Doctrine 1 MUster they as many Authorities or Experiments of this Rank as they list we know the strength and nature of their weapons They are dangerous indeed to such as have not put on the Brest-plate of Righteousnesse or Shield of Faith but yet God be praised as sharp at the one end as at the other and they had need to be wary how and against whom they use them For beaten back directly by the Defendants they may be as fair to kill the Thrower at the rebound as Them against whom they were first intended For proof hereof look how easily we can retort all they have thrown at us upon themselves It hath been the practise of Hereticks say they to misinterpret Scriptures and pretend their Authoritie for countenancing errours This wounds not us except we were naked of all Syllogistical Armour of proof For they should prove if they will conclude ought to our prejudice that none but Hereticks have used Scriptures Authoritie to confirm their Opinions For if Orthodox
Matth. 4. Joh. 22. 13. Now shall the Prince of this world be cast out The Arguments proâ—â—sed in the last chapter can have no Ground to prove ought against us but this Sathan is more powerfull or skilfull in Scriptures then Christ or more ready to help his Instruments then Christ to assist his Chosen * * That the Fathers if we take the liâ—erall plain GraÌ„matical Sense of their words attribute as much to Scriptures as we do our adversaries cannot deny May we not then safely think they meant what their words naturally import No Valentian hath found out a Mystical Interpretation of them Tom. 3. disp 1. quâ—st 1. punct 7. paragr 5. Quen admodum quando uni Personae divinae al qua perfectio divinitatis absoluta tribuitur intelligunt Theologi ab ejus perfectionis communione creaturas tantum excludi non autem Personas alias divinas quae sunt ejusdem naturae Ita Sancti Patres sicubi Scripturae authoritatem solam ad fidei qâ—â—stiones finiendas valere significant Ecclesiae certè authoritatem quam item pro divina habent quam ipsa nobis commendat Scriptura minimè excludunt sed alia five testimonia five argumenta quae sint tantum humana Nam si non ita intelligerent profecto nunquam illi in controversiis fidei ipsa per se authoritate Ecclesiasticae traditionis ad probandum â—â—rentur At utuntor ea ipsi frequentissimè utendum esse docent As the non consequence of this Collection so how fâ—r the Fathers did urge the Churches Authority how the most pregnant Speeches that can be found in any of their Writings must be â—…ted will easily appear if we consider the Two former distinctions The one between the Infallible Rule of Faith and the Mems or Motives inducing us to Believe The other between that Conditional Assent which in Cases doubtfull we must give to the Viâ—… Church and that Absolute Belief which is onely due unto Scriptures The Fathers used the Churches Authority against Heâ—… as we do theirs against Novelists not as a Rule whereby finally to examine or determine Divine Truths but as a 〈◊〉 to bridle presumptuous gainsaying Opinions generally received or supposed for true by men of sincerity and skill in Divine Misteries * * â—… of the other differing but as the resolution of Quick-silver into â—… The City of 〈◊〉 likewise 〈◊〉 all God willing elsewhere appear â—… the other the daughter each evidents 〈◊〉 the 〈◊〉 â—… why the â—… Rome with the name of â—… Romish filthinesse Gen. 11. 7. * In the beginning of his Hermathena †The reason why our old English participates most of Buttery-hatch-Latin ‖ That such was the disposition of the Romans at that time as would easily condescended to admit a mixture of Paganism may appear out of S. Auâ—â—iusâ—…st â—…st books de Civitate Dei and Salvâ—anus de providentia a As may appear out of sâ—me works going under the name of Gregory the great and Gregory of â—owers History Our Church was in the Romish Synagâ—gue as a little portion of sine Gold in a great mass of Dâ—osse until the flames of Persecution severed it and made it conspieuous The miserable and shameful Persecution of â—…o Jam olim ante annos 400. Prapositus quidam venerandus Steneldensis interropabat Deatum â—… vellum inquit â—â—ite Sancte pater si pâ—â—sens â—… cis 〈◊〉 membris tanta fortitudo in sua haeresi quanta vix reperitur etiam in valdè religiosis Christi fidelibus â—… 〈◊〉 apud nos Haeretici qui in sustragiis mortuorum orationibus sanctorum non confidunt mark the â—… â—…mia caeterasque afflictiones quae pro peccatis fiunt ajunt justis non esse necessaria purgatorium ignâ—… concedunt altari Corpus Christi sieri negant Ecclesiam apud se esse dicunt non habentes agros nequeâ—… Novin us etiam ex istis nonnullos esse raptos à populis nimio zelo permotis nobis invitis in ignem patros â—… qui tormentum ignis non solum in patientia sed cum laetitia introierunt Vellem igitur scire Sancte pater unde in Diaboli memb it tanta fortitudo Driedo Lib. 4. de Eccles dog scrip cap. 5. * Nihil simile haber constantia Maâ—tyrum pertinacia hareticorum quia in illis pietas in istis duritia cordus contemptuÌ„ mortis operatur Bernardus Han. 66. in Canticum Canâ—… * â—… quâ— ad judicandâ—s on nes fidei quaestiones divinitus est 〈◊〉 procul dubio est acconâ—… 〈◊〉 ad cognâ— sâ—â—ndos Cavebdos 〈◊〉 on nes fidei contratios Scriptura sacra sic composita est ut experientia etiam doceat eam per se solam non 〈◊〉 regulum accommodatam esse ad declâ—â—andos errores quâ— arcano Dei judicio esse velut lapidem ostensionis â—ia â—… pedibus insipientiuâ— ut qui veliut â—a sola niti sacitinâ—è impingant errent Valent. Tom. 3. disp â—… Sect 6. †The like blasphenous Speeches he iterates in the very next paragraph ‖ It seems his Meaning as that the Scripture by Gods just judgement is a Snare to all such as rely infallibly upon it alone even because they rely upon it alone The place cited by 〈◊〉 Wisd 14. 10 11. Luke 16. 31. So the Councel of Trent it self declares Sess 14. cap. 2. John 21. 16. * To 〈◊〉 Pâ—… the â—… toward Confusion of Geâ—…sm and Christianity which cannot symbolize or rather their in perfect â—… 〈◊〉 〈◊〉 as the â—… is 〈◊〉 then 〈◊〉 of the Ingredients taken apart Thus Lodovicus Vives â—… of 〈◊〉 Auâ—…n lib. 14. De civi ate Dei cap. 18. 〈◊〉 â—… terrâ—na civitas lici â—… 〈◊〉 〈◊〉 such Vives non 〈◊〉 prohibitâ—… quem ex legibus de conâ—… Dâ—… 25. 〈◊〉 Augustious testatur esâ—e jure civili vâ—â—â—te Ron 〈◊〉 〈◊〉 permisa quae â—… divâ—â—s Hâ—â— illi nolâ—â—t qui 〈◊〉 gentiliâ—… em 〈◊〉 coâ—… Cheistianismo laborant â—… impatiente nâ—… Christianisâ—um â—…ent †So 〈◊〉 in his â—… such matters 〈◊〉 Mâ—â—hâ—â—n 〈◊〉 and hiâ— Successâ—uâ—s as a mâ—â— night â—… had â—…ed 〈◊〉 〈◊〉 ‑ 〈◊〉 It is â—… Iâ—… in â—… and nâ—t aâ—mit the same as good against themselves many of whose Popes by their â—… the most â—… of then that have been or may be they all â—… Mâ—honâ—â— Sed illis as triplex â—iâ—ca siontem suit then â—… that can â—…ut 〈◊〉 object intâ—mpeâ—ancy to Lutheâ— or Infaâ—â—y to â—… and â—…sation and uâ—ge their forged Blemishes to the â—… life Death or Doctrine as their Catholick Religion â—… it â—ad might any wâ—â— prejudice ours the intiâ—ty of their â—… ssity utterly â—… etheâ—â— Religion * By Gods good Providence for the poor Indians 〈◊〉 it was no doubt that the Spanish Catechists did not use this which we call the Aâ—â—sâ—les Câ—â—ed 〈◊〉 they might have been thâ—â—e 〈◊〉 sâ—… to over 〈◊〉 in thâ—◠〈◊〉 〈◊〉 â—… of the â—… mentioned in that Creed or confession which they following Aquinas
Gospel should sleep in all or most intermediate Ages till these later dayes wherein we live wherein such Observations are more Seasonable We being the Men on whom the later Ends of the world are come Happily had Ecclesiastick Writers Commented upon those times our curious Modern Wits too much addicted unto Gentilism would have given less Credence to the pregnant Testimonies of profane Authors as suspecting lest Christians in whose Custody their writings for many generations have been had infected either the whole Discourses or some peculiar Circumstances pertinent to their purposes or apt to countenance their Opinions otherwise improbable in the worlds Judgement But now by how much the Silence of Ecclesiastick Authors in these narrations hath been greater and the Testimonies of Heathen Writers more plentiful or pregnant so much the more unexcusable is the curious and unregenerate Artist or incredulous Atheist That most generations since those times whereof we treat should expect Signs in the Sun Moon to come before the Day of Judgement cannot seem either strange in itself or prejudicial to this Doctrine which we deliver if we call to mind how men otherwise truly Religious have been usually ignorant or mistaken in the meaning of divine Mysteries until the time apointed for their Revelation or until they unfold their Enigmatical Construction by the approach or Real Existence of the Events foretold Thus many well affected to our Saviour and his doctrine did expect Elias should come before the Kingdom were restored to Israel even whilst they had John Baptist of whom that Prophecy was properly meant amongst them Yea after he had Sealed his Embassage with his Bloud Even in the Apostles time That our Saviour should instantly come to give Final Judgement was an Opinion as it seems from S. Paul his Admonition to the Thessalonians generally received amongst Christians first occasioned as is most probable from misconstruction of our Saviours Prophesie Verily I say unto you This Generation shall not passtil all these things be done and this Misconstruction caused from a Common Errour or Ignorance in not distinguishing betwixt the Typical and the Mystical or Substantial Sense of Prophesies oft-times both alike literally and necessarily imported in the self-same words From this Errour of Christians in misapplying our Saviours words unto the Substance which for that time were onely applyable to the Type was the like Tradition propagated to the Heathen of those times as may be gathered from Lucan who lived when S. Paul flourished and died by the same Tyrants appointment His description of the last Day is but a Poetical Descant upon our Saviours words related by three of his Evangelists The Sun shall wax dark and the Moon shall not give her light and the Stars of heaven shall fall and the powers of heaven shall be shaken sic cum compage soluta Secula tot Mundi Suprema coâ—gerit Hora Antiquum repetens iterum Chaos omnia mistis Sidera sideribus concurrent Igneapontum Astrapetent Tellus extendere Littoranolet Excutietque Fretum Fratri contraria Phoebe Ibit obliquum bigas agitare per arbem Indignata diem poscet sibi totaque discors Machina divulsi turbabit Foedera Mundi When the last hour hath summ'd up Time and when This Frame resolves into 's First Chaos Then The Stars shall justle Reel Fall fowl and drop Into the Sea Churl â—arth will grudge and stop The waters Course The Moon shall Counter-move The Sun And claim to Rule the Day Thus Love Love that Aton'd each Atome with his Brother Made Feuds in League or Truce to Kisse each other Love Ligament of Th' universe Turn'd Hate All fals in pieces See you Doomes-Dayes Fate The Romans might well have taken their Martyred Poet for a Prophet at least in this Prediction when within few years after they did behold the Sun and Moon with all the Host and powers of heaven Tragically Acting what he had penn'd The Romans conceit of that rueful Spectacle whose Admiration had brought her great Philosopher ‖ Natures Curious Secretary to his untimely Death in Dions words Book 66. was thus Postremo tantus fuit cinis ut inde pervenerit in Asricam Syriam Aegyptum introieritque Romam ejusâ— aerem compleverit solem obscuraverit Nec mediocris etiam Romae trepidatio complures ad dies accidit or as some read id Romae accidit paucis post diâ—bus quum omnes ignorarent id quod sactum erat in Campan a nec quid esset conjectura assequi possent Itaque etiam ij putare coeperunt omma sursum deorsum ferri solemque in terram cadere ac terram in coelum conscendere So well doth this Heathen expresse the Prophets Words I will shew Wonders in the heavens and in the earth Bloud and Fire and Pillars of smoak Joel 2. 30. But most admirable is the consent between the same Prophet and Pliny the younger who was an eye-winesse of the first rising of that smoak portending such dismal times That great and terrible Day of the Lord before which as the Prophet speaks the Sun was to be turned into darkness and the Moon into Bloud was not to be terminated unto one set Natural or Artificial day but to be extended unto all the Prodigious Calamities which after Jerusalems destruction successively ensued throughout the world or as another Prophet speaks unto the continuance of that great Controversie which the Lord had with the Nations before which the Burning of Vesuvius was as a Beacon to give warning to all slesh And the Ingenious Reader will I hope be incited by Pâ—…ies expressing the beginning of that Prodigious Sight to Admire the Hidden Mysteries that are often enwrapt in the Enigmatical Propriety of Prophetical Words rather then censure this Observation following for a Tale of Smoak or Critical Conjecture fet beyond that Region wherein these Fiery Comets appeared The word in the Original rendred by Pillars properly signifies a Palm-tree From the Analogie betwixt Pillars and whose long Trunk and broad Top it comes to signifie a Pillar or Supporter Pliny the younger setting down the occasion manner of his Uncles death resembles the first Apparition of that Huge and strange Cloud unto a Pine-tree for to no other as he saith he could more fitly compare it though for this reason it might altogether as 〈◊〉 have been compared to a Palm-tree had that Tree been as well known in Italy as in the Region wherein the Prophet lived that did foretell this strange Apparition so long before Plinies words are these Mater mea melicat eâ— apparerenubem inusitata magnitudine specie Surgit ille ascendat locum ex quo maxime Miraculum illud conspici poterat Nubes incertum procul intuentibus ex quo monte Vesuvium fuisse postea cognitum est oriebatur â—â—jus formam non alia magis arbor quà m Pinus expresserit Nam longissimo velut trunco elata in altum quibusdam ramis diffundebatur Credo quia
Understanding and to moderate Affection which makes us blind 2 The same Method our Saviour useth in a like dispute with the last Clause whereof if we compare the Romanists Doctrine in this Controversie ' it may appear in some sort the same Theirs is our Saviours indeed but quite inverted truly Antichristian They teach we cannot know Mosaical or other Scriptures but by the Popes infallible Proposal The great infallible Teacher tels the Jews they could not Believe him or know his Doctrine though Proposed by him mouth to mouth because they had not Believed Moses Writings If ye beleeve not his Writings how shall ye beleeve my Words yet Christs Words registred by his Apostles and Evangelists must be at the least of like force and use to us as Mosaical Writings were then to the Jews Our Conclusion therefore is invincible If Moses Doctrine alone were a Rule to trie Christs Controversies with the Jews then must it and Christ conjoyned be the Rule whereby all Christians Controversies must be tried From the Opportunitie of this place the judicious Reader though not admonished would observe that our Adversaries unlesse possessed with Jewish phrensie or phantastick madnesse diseases causing men usually misdeem other for such as they most are but least think themselves could not possibly account it a part of folly in us to make the WRITTEN WORD sole Umpire in all Controversies of Religion though not impossible to be thus perverted by these Jews or others of Jewish disposition as are all Hereticks more or lesse For we will give their imaginations a yeers respite to rove about upon condition they will then return an answer what Rule either written or unwritten can possibly be imagined which would not be perverted what Authoritie either living or dead which would not be either disclaimed abused or contemned by men so minded as these Jews who in the live presence of the Son of God the heir of all things by whom the world was made and must be judged thus sought to Patronage the Murther of his Royall Person by the Authoritie of his Fathers Word unto whose Sence they thought themselves as strictly tied as any Papist to the Councel of Trent The Hereticks with whom Saint Augustine had to deal strangely wrested his words against a plain and natural meaning Though so they had done the Bishops of Rome or any others then living not disdaining to call God his Lord their practise had not seemed strange to this reverend Father for he knew the Servant was not above his Master and therefore could not expect his or any mans should be free from any such wrong or violence which he saw offered to Gods Word 3 Our Saviour in the fore-cited Controversies saw well how earnestly the Jews were set to pervert Scriptures for their purpose how glad to find any pretence out of them either to justifie their dislike of his Doctrine or wreak their malice upon his Person Reason he had as great to distast their practise herein as the Pope himself can have to inveigh against Hereticks for the like Neither is there any person now living against whom any intention of Harm can be more heinous then the intention of Murther against him nor any sort of men unlesse the Jesuites Spanish Inquisitors or such as they suborn so cruelly bent as these Jews were to seek blood under a shew of love to pure immaculate Religion Yet doth not our Saviour accuse the Scriptures though capable of so grievous and dangerous misconstruction of Obscurity or Difficultie or of being any way the Occasion of Jewish Heresie or his persecution thence caused nor doth he disswade those very men which had thence sucked this poisonous Doctrine much lesse others from reading but exhorts them in truth and deed not in word and fancie onely to relie on Scriptures as the Rule of Salvation Search the Scriptures for in them ye think and that rightly to have Eternall Life Joh 5. 9. Not intimating the least necessity of any external Authority infallibly to direct them he plainly teacheth it was the internal distorture of their proud affections which had disproportioned their minds to this straight Rule and disinabled them for attaining true Belief which never can be rightly raised but by this square and line 4 It was not then the reading of Scriptures which caused them mistake their meaning and persecute Him but the not reading of them as they should Erre they did not knowing the Scriptures and know them they did not because they did not read them thorowly sincerely searching out their inward Meaning And thus to read them afresh as our Saviour prescribed them laying aside ambitious desires was the onelie Remedie for to cure that distemper which they had incurred by reading them amisse It were a mad kind of counsel better befitting a Witch or cunning woman then a wise man to disswade one from vsing Medicines prescribed him by men of skill because he had incurred some dangerous disease by taking the like out of his own humour or in a fancie either without or contrary to the prescript of professed Physitians yet such and no better our Adversaries advice heretofore hath been and the strength of all their Arguments in the Point now in hand to this day continues this We must not make Scriptures the Rule of Faith because many Heresies have sprung thence and great Dissensions grown in the Church whiles one follows one Sence and another the contrary Whereas in truth the only Antidote against Contentions Schismes and Heresies is to read them attentively and with such preparation as they prescribe as not to be desirous of vain glory not to provoke or envie one another To lay aside all malicionsnesse guile dissimulation and evil speaking like new born babes desiring the sincere milk of the Word whereby we must grow not fashioning our selves according to this present world c. 5 These were delivered as soveraign Remedies against all Epidemical diseases of the Soul by Physitians as Both acknowledge most Infallible For better unfolding and more seasonable applying of these and infinite other like Aphorismes of life we admit varietie of Commentators but are as far from suffering any of whose spirit we have no proof especially any not ready to submit the trial of his Receits unto these sacred Principles and Experiments answerable to them to trie what Conclusions he list upon our souls as the Pope would be from taking what Potions soever any English Emperick should prescribe though disclaiming all examinations of his prescripts by Galen Hippocrates Paracelsus or any other Ancient or Modern well esteemed Physitians Rules 6 If since this late invention of the Popes Infallibilitie our Adversaries do not now as heretofore condemne all Reading Scriptures simply what marvell For as Sathan after once God had spoken to the world by his Son began to change his old note and sought to imitate the Gospels stile by writing his Heresies as God did his new Covenants
The â—esuits unwillingnesse to acknowledge the Churches proposal for the True Cause of his faith Of differences and agreements about the final Resolution of faith either amongst the adversaries themselves or betwixt us and them 464 27 That the Churches proposal is the true immediate and prime cause of all absolute Belief my Romanist can have concerning any determinate divine revelation 468 28 Discovering either the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolved into the Churches veracitie or infallibility that possibly it cannot be resolved into any branch of the First Truth 471 29 What manner of causal dependance Romish belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 478 30 Declaring how the first main ground of Romish faith leads directly unto Atheisâ— the second unto preposterous Heathenism or Idolatry 484 31 Proving the last assertion or generally the imputations laid upon the Papacie by that authority the â—esuites expreslie give unto the Pope in matters of particular Fact as in the Canonizing of Saints 495 32 What danger by this blasphemous doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which have been since the world began or can be imagined 〈◊〉 Christ come to judgement this Apostasie of the Iesuites is the most abominable and conâ—…ous against the blessed Trinity 499 BLASPHEMOUS POSITIONS OF JESUITES And other Later ROMANISTS Concerning the Authority of their CHURCH The Third Book of Comments upon the CREED SECT I. Containing the Assertions of the Romish Church whence her threefold Blasphemy springs HAving in the former dispute clearly acquitted as well Gods Word for breeding as our Church from nursing Contentions Schisms and Heresies we may in this by course of common equity more freely accuse their injurious calumniators And because our purpose is not to charge them with forgery of any particular though grossest Heresies or Blasphemies though most hideous but for erecting an Intire Frame capacious of all Villanies imaginable far surpassing the Hugest Mathematical Form human fancy could have conceived of such matters but only from inspection of this real and material patern which by degrees insensible hath grown up with the Mysterie of Iniquity as the Bark doth with the Tree Such inconsiderate passionate speeches as heat of contention in personal quarrels hath extracted from some one or few of their private Writers shall not be produced to give evidence against the Church their Mother whose trial shall be as far as may be by her Peers either by her own publick determinations in this controversie or joynt consent of her authorized best approved Advocates in opening the Title or unfolding the contents of that Prerogative which they challenge for her 2 Our accusations are grounded upon their Positions before set down when we explicated the differences betwixt us The Position in brief is This That the infallible authority of the present Church is the most sure most safe undoubted rule in all doubts or controversies of faith or in all points concerning the Oracles of God by which we may certainly know both without which we cannot possibly know either which are the Oracles of God which not or what is the true sense and meaning of such as are received for his Oracles whether written or unwritten 3 The extent of divine Oracles or number of Canonical books hath been as our Adversaries pretend very questionable amongst the Ancient though such of the Fathers as for their skil in antiquity were in all unpartial judgments most competent Judges in this cause were altogether for us against the Romanists and such as were for their opinion were but for it upon an errour as thinking the Jews had acknowledged all those books of the old Testament for Canonical Scripture which the Churches wherein they lived received for such or that the Christian Church did acknowledg all for Canonical which they allowed to be publickly read Safe it was our adversaries cannot deny for the Ancient to dissent one from another in this question or to suspend their assent till new probabilities might sway them one way or other No reasons have been produced since sufficient to move any ingenious mind unto more peremptory resolutions yet doth the Councel of Trent bind all to an absolute acknowledgement of those Books for Canonical which by their own confession were rejected by S. Hierom and other Fathers If any shall not receive the whole Books with all their parts usually read in the Church and as they are extant in the old vulgar for sacred and Canonical Let him be accursed So are all by the same decree that wil not acknowledg such unwritten traditions as the Romish Church pretends to have come from Christ and his Apostles for divine and of authority equal with the written word 4 So generally is this opinion received so fully believed in that Church That many of her Sons even whilest they write against us forgetting with whom they have to deal take it as granted That the Scriptures cannot be known to be Gods word but by the Infallible authority of the present Church And from this supposition as from a truth sufficiently known though never proved they labour in the next place to infer That without submission of our faith to the Churches publick spirit we cannot infallibly distinguish the orthodoxal or divine sense of Gods Oracles whether written or unwritten from heretical or human 5 Should we admit written Traditions and the Church withal as absolute Judge to determin which are Apostolical which not little would it boot us to question with them about their meaning For when the point should come to trial we might be sure to have the very words framed to whatsoever sense should be most favourable for justifying Romish practises And even of Gods written Oracles whose words or characters as he in his wisdom hath provided cannot now be altered by an Index Expurgatorius at their pleasure That such a sense as shall be most serviceable for their Turn may as time shall minister occasion be more commodiously gathered the Trent Fathers immediately after the former decree for establishing unwritten Traditions and amplifying the extent of divine written Oracles have in great wisdom authorized the old and vulgar translation of the whole Canon Which though it were not purposely framed to maintain Popery as some of our writers say they have as frivolously as maliciously objected yet certainly as well the escapes and errors of those unskilful or ill-furnished interpreters as the negligence of transcribers or other defects incident to that work from the simplicitie of most ancient the injuries or calamities of insuing times were amongst others as the first heads or petty springs of that raging sloud of impiety which had well nigh drowned the whole Christian world in perdition by continually receiving into its chanel once thus wrought the dregs and filth of every other error under heaven
former Precept except ye eat the flesh of the Son of man and drink his blood ye have no life in you as peremptorie as any can be for communicating as well sacramentally as spiritually in both kinds it were uncharitable to mistrust Gods mercie towards such poor souls as long for the Cup of Salvation which no man giveth them yea which the Romish Church hath by Decree as peremptorie as she could make denied to all the Laitie without exception to all the Clergie except such as may by a peculiar right challenge his blood as their own by way of exchange because they have made him a Bodie which he had not before 14 Yet is it a small thing with this great Whore to deprive the Christian World of the Lords unlesse she urge it instead thereof to pledge her in the cup of Devils full of the wine of fornication coloured with her adulterate Scriptures authorized no doubt for such purposes Where our Apostle Saint Paul saith that he and his Ministers were Stewards of the mysteries of God the vulgar Roman Edition renders the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin Dispensatores and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly rendred in this place elsewhere upon carelesnesse rather then any intention of harm as I am perswaded by the Latin Sacramentum Whether upon set purpose of some more learned in that Councel presuming to gull the simple and illiterate by their cunning as Chemnitius probably thinks or whether the mysterie of iniquitie as is more probable wrought unawares in the brains of the ignorant which were the major part and as some have related did oversway the learned uncapable of such impudencie as should give countenance to this ignominious Decree partly from the equivocation of the Latin Dispensatores partly from the synonymical signification which the vulgar hath made of Mysterium and Sacramentum the Beetle-heads have hammered out an interpretation of Saint Pauls words before cited so scurrilously contrarie to his meaning that the Black Dog which is said to have appeared unto Cardinal Crescentius might he have spoken in the Councel could scarce have uttered it without blushing For the Apostle meant such Dispensatores or Stewards as our Saviour speaks of in the four and twentieth of Saint Matthew such as should give their Fellow-servants their just portions without purloining such as daily expected their Masters Return to call them unto a strict Account of their Stewardship For so it is expressely added Moreover or as much as belongs unto our office it is required of Stewards that they be all found faithfull 1 Cor. 4. 2. 15 Not to dispute of the Churches Authority in disposing of Sacraments nor to exagitate the impietie of this decree be the one for the present supposed as great the other as little as they list to make it onely this I would demand of any that is so himself whether he can imagine any men sober or in their right mindes would not assoon have urged that text The fool hath said in his heart there is no God for establishing Atheisme or S. Peters check unto Simon Magus to prove Simonie lawful as derive the Churches authoritie for detaining the least part of the Word of life much lesse the Cup of Salvation from these words Let a man so think of us as of the Ministers of Christ and disposers of the secrets of God What secrets of the Gospel before hid but now to be published to all the World of which the same Apostle elsewhere had said A necessity is laid upon me and wo unto me if I preach it not Of the use or necessity of the Lords Cup not a word in this place not a syllable for the Lord had sent him not to administer this Sacrament but to preach the Gospel of which the Doctrine of the Lords Supper was a part indeed but where expressely and directly he delivers that doth he intimate by any circumstance that either it had been was or might be otherwise administred then according to the patern prescribed by our Saviour at the first Institution Rather his often repetition of these conjunctives This bread and this cup eating and drinking the bodie and bloud c. argue he never thought the one should be received without the other that this prohibition of the Cup was a particular branch of the mysterie of iniquitie not to break out till latter Ages hid from his eyes that had seen the Mysterie it self begin to work As often as ye shall eat this bread saith the Apostle and drink this cup ye shew the Lords death till â—e come Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. Let a man therefore examine himself and so let him eat of this bread and drink of this 〈◊〉 For he that eateth and drinketh unworthily eateth and drinketh his own dâ—… tion because he discerneth not the Lords Bodie Yet unto the Trent Councel Saint Paul in the former place where he had no such occasion as not speaking one word either of the Doctrine necessitie or use of the Sacraments seems to intimate and that not obscurelie the Churches Authority in dispensing them as the Trent Fathers have done What then might every Minister of Christ every distributer of Gods secrets have used the like authoritie before the Church representative did at least by tact consent approve the practise This place doubtlesse proves either altogether nothing or thus much for the Apostles words are indefinite for their literal sence equally appliable to every faithfull Minister or private dispenser of such secrets not appropriate to the intire publick bodie Ecciesiastick or the Capital or Cardinal parts thereof Of the Corinthians to whom he wrote one said I am Pauls another I am Apollos the third I am of Cephas all boasting in the personal excellencies of their first Parents in Christ as the Papists now do in Saint Peters and his successours Catholick Primacie To asswage these carnal humours in his children their Father that great Doctor of the Gentiles seeks more in this then in any other place of all his Epistles to debase himself and diminish others high esteem either of his own worth or of his calling Who is Paul then and who is Apollos but the Ministers by whom ye believed and as the Lord gave to every man I have planted Apollos watered but God gave the increase So then neither is he that planteth any thing neither he that watereth but God that giveth the increase And he that planteth and he that watereth are one and every man shall receive his wages according to his labour For we together are Gods labourers ye are Gods husbandry and Gods building And after a serious incitement of master builders to fidelitie with the like admonition to Gods husbandry or building not to rejoyce in men he concludes as he had begun Let every man esteem us such as I have said
that here he maks That the sence of Scriptures is the sword of the spirit This is as much as we contend that the sence of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church bind us to believe or absolutely practise ought contrary to the true sence and meaning of Scriptures with the like devotion we do Gods expresse undoubted commandements she prefers her own authority above Gods Word and makes us acknowledge that allegiance unto her which we owe unto the spirit For suppose we had as yet no full assurance of the spirit for the contradictory sence to that given by the Church we were in Christian duty to expect Gods providence and invoke the spirits assistance for manifestation of the truth from all possibility whereof we desperately exclude our selves if we believe one mans testimony of the spirit as absolutely and irrevocably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth he believes the mysterie of the Trinity as it is taught by their Church onely for the Churches authority and yet this he believes as absolutely as he doth yea as he could believe any other divine Revelation though extraordinarily made unto himself 3 In both parts of Belief above mentioned the causal dependance of our faith upon the Churches proposals may be imagined three wayes either whilest it is in planting or after it is planted or from the first beginning of it to it full groweth or from it first entrance into our hearts untill our departure out of this world How far and in what sort the Ministery of men in the Church is available for planting faith hath been declared heretofore Either for the planting or supporting it the skill or authority of the teacher reaches no further then to quicken or strengthen our internal tast or apprehension of the divine truth revealed in Scriptures or to raise or tune our spirits as Musick did Elishahs the better to perceive the efficacy of Gods spirit imprinting the stamp of those divine Revelations in our Hearts whose Characters are in our Brains The present Churches proposals in respect of our Belief is but as the Samaritan womans report was unto the men of Sichar Many saith the Evangelist believed in him for the saying of the woman which testified he hath told me all things that ever I did But this Beliefe was as none in respect of that which they conceive immediately from his own words For they said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed The Christ. The 〈◊〉 saith Job trieth the words as the mouth tasteth meats Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meats immediately without interposition of any other mans sense or jugement of them so must the ears of our souls trie and discern divine truths without relying on other mens proposals or reports of their rellish No external means whatsoever can in either case have any use but only either for working a right disposition in the Organ whereby trial is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our adversaries doctrine depends upon the Churches authority is evident out of the former discourses that this dependance is perpetual is as manifest in that they make it the judge and rule of faith such an indefectible rule and so authentick a Judge as in all points must be followed and may not be so far examined either by Gods written law or rules of nature whether it contradict not it self or them 4 It remains we examin the particular manner of this dependance or what the Churches infallibility doth or can perform either to him that believes or to the object of his belief whence a Roman Catholicks faith should become more firm or certain then other mans It must enlighten either his soul that it may see or divine revelations that they may be seen more clearly otherwise he can exceed others only in blind Belief The cunningest Sophister in that school strictly examined upon these points wil bewray that monstrous Blasphemy which some shallow brains have hitherto hoped to cover We have the same Scriptures they have and peruse them in all the languages they do What is it then can hinder either them from manifesting or us from discerning their Truth or true meaning manifested Do we want the Churches proposal we demand how their present Church it self can better discern them then ours may what testimony of antiquity have they which we have not But it may be we want spectacles to read them our Church hath but the eyes of private men which cannot see without a publick light Their Churches eyes are Cat-like able so to illustrate the objects of Christian faith as to make them clear and perspicuous to it self though dark and invisible unto us Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darkness albeit able themselves to see them without any other light then their own The visible Church saith the Jesuite is able to discern all divine truth by her infallible publick spirit How knows he this certainly without an infallible publick spirit perhaps as men see Cats-eyes shine in the dark when their own do not Let him believe so But what doth this belief advantage him or other private spirits for the clear distinct or perfect sight of what the Church proposeth Doth the proposal make divine Truths more perspicuous in themselves Why then are they not alike perspicuous to all that hear read or know the Churches testimonie of them Sacroboscus hath said all that possibly can be said on their behalf in this difficultie The Sectaries albeit they should use the authoritie of the true Church yet cannot have any true belief of the truth revealed If the use of it be as free to them as to Catholicks what debars them from this benefit They do not acknowledge the sufficiencie of the Churches proposal And as a necessary proof or medium is not sufficient to the attaining of science unless a man use and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be believed or avoweth them by that infallible authority wherewith Christ hath enabled her to declare both what books contain Doctrines Divine and what is the true sense of places controversed in them but it is further necessary that we formally use this proposal as sufficient and embrace it as infallible 5 The reason then why a Roman Catholick rightly believes the Truth or true meaning of Scriptures when a Protestant that knows the Churches testimonie as well as he rests in both points uncertain is because the Catholick infallibly believes the Churches authority to be infallible whereof the Protestant otherwise perswaded reaps no benefit by it but continues still in darkness
2. 14. unto the end of the chapter Acts 3. 12. to the 13 verse of the 4. chapter ‖ Acts 2. 20. Acts 3. 25. S. Pauls extraordinary power and efficacy in winning the Gentiles unto Christ Acts 2. 28. * See the like successe of his preaching Acts 4. 4. Who were the sheep Peter was principally appointed to feed and what authority he had over them * Jesus said unto them come and 〈◊〉 and none of are Disaâ—ples â—… ask him 〈◊〉 art thou 〈◊〉 they knew he was the 〈◊〉 John 21. 12. * Thus much it seems Peter did prophecy unaware John 1â— verse 37. but failed in application of the time So our Saviour saith Thou canst not follow me now but thou shalt follow 〈◊〉 afterward as well in death as in life after death * †Vide Bellar. de Râ—m Pont. lib. 1. cap. 16. 1 Pet. 5. vers 1 2 3. * Dubitabit aliquis cur si non Mattheus Matthaei tamen Graeâ—us interpres 〈◊〉 nominum generis distinctionem adhibuâ—â— it Respondeo in promptu rationem esse quia quamvis Graeci Petra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—miâ—ino dicatur tamen Petrus quia vir erat non Petra foeminino sed Petâ—uâ— masculino nomine vocandus 〈◊〉 Sâ—…do autâ—m loco ubi de aedificij Fundamento agehatur non Petrum sed Petram dixit quamvis ideâ— utrun que nomen significaâ—er â—oiâ— in eâ—usmodi aedificijs nomen Petra foemininum magis est usitatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim Atticum rarum est Maldonat 〈◊〉 16. Matthaei Vide Bellar. de Rom. Pont Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter 〈◊〉 4. 14. * †â—… Cornelius qui patrem luminibus carentem pro baculo regebat Scipio cognon inâ—… dedit Macrob. Satur. lib. 1. cap. 6. ‖ Vide Macrobium loco citato * Matth. 16. ver 13 14 15 c John 1. v. 49. * Pronomen Hanc non potest reseâ—ri ad Christum Petram sed ad Petrum PetraÌ„ debet enim referri ad aliquod proximum non ad â—emotum proximè ante dictum fuerat non Christo sed Petro Tu es Cephas id est Petra deinde licet Christus dici posset Petra tamen hoc in loco non est vocatus Petra à Petro confitente sed Christus filius Dei vivi de bet autem referri illud Hanc ad cum qui nominatus est Petra non ad cum qui non est appellatus hoc nomine Bellar. lib. 1. de Rom. Pont. cap. 10. Vide Deut. 32. Psal 18. psal 19. 〈◊〉 Tu vero considera verborum Propheâ—e amplitudinem poterat dicere Mittam vobis Messiam sed voluit tam insigne beneficium verbis inâ—ignibus Metaphoâ—icis explicare Est autem translatio sumpta ab aedificantibus quae verborum amplitudine iâ—â—uiâ— rei magnificentiam majestatem Pintus in 28. Isai ver 16. See other Annotations out of Bellarmin in this Chapter See Maldonat on Matth. 21. cap. 42. ver * Omnes quos legi praeter Hilarium existimant sensum esse â—ore ut diaboli potentia Ecclesiam quidem exerceat Nunquam vero opprimat Quae sententia parva est nec verba Christi implet nec enim solent portae vincere sed resistere itaque non potuit offendendi vis sed desendendi portas significari Sensus igitur nisi fallor est Fore ut Ecclesia super Petram à Christo fundata omnem diaboli potentiam expugnet ita ur nulla arte nuilis viribus possit resistere Hoc enim multo majus est verbis magis consentaneum Poâ—tas enim Inseri non praevalituras adversus Ecclesiam phrasis Hebraica est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poterunt adversus illam id est non potetunt illi resistere †Vide Maldonatum in versum 18. cap. 16. Mat. Bellar. lib. 1. de Pont. Rom. cap. 19. ‖ Psal 18. ver 31. a Psal 46. * Isa 28. 16. Vide Forerium in hunc locum †The word in the Original signifieth to make haste and therefore any kind of haste according to the difference of the matter or object in this place aequivalent to the latin proripia a word signifying haste but haste caused by shame or fear of mens presence from which the party ashamed seeks with confused speed to hide himself Et cum clamarem quo nunc se proripit ille Tityre coge pecus tu post carecta latebas This is true of faith which the Apostle saith of love 1 John 4. 17. Herein is love perfect in us that we should have boldnesse in the day of judgement for as he is even so are we in this world Vid. Luc. 21. 25 26. of the confused state of the wicked ‖ Rom. 10. 9. * Rom. 1◠†Mat. 16. 23. ‖ Psal 〈◊〉 〈◊〉 a Acts 4. 〈◊〉 Mat. 21. b Verse 41. c Verse 41. d Ver. 42 〈◊〉 * Psal 50. 25. * 1 John 4. 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfect in us Hereby know we that we dwel in him and he in us because he hath given us of his spirit And we have seen and do testifie that the Father sent the son to be the Saviour of the world Whosâ—ever confesseth that Jesus is the son of God in him dwelleth God and â—e in God See 1 John 2. 15 16. 1 John 4. 3. In what sense the Papists deny Christ to be come in the flesh * 1 Cor. 3. 11. * 〈◊〉 2. 20. 〈◊〉 doth that 〈◊〉 Rev. â—1 14. prove any more then that 〈◊〉 the Apostles 〈◊〉 the 〈◊〉 was erected †Dâ—… euta omnes Apostole 〈◊〉 gubernationis Omnes enum 〈◊〉 â—apita rectores pastores 〈◊〉 universae sed 〈◊〉 eodem modo quo Pertus Illi enim habuerunt summâ—… atque ampliâ—â—mam potestatem ut Apostoli sen Legati Peâ—â—us autem uâ— Pasâ—â—r â—â—diâ—atius Deâ—… ita hâ—… plenitudmem potestatis ut 〈◊〉 〈◊〉 esset capur corum ab illo â—… Bellar. lib. Rom. Pont c. 11. â—… significat Petram ut â—… Hiâ—ronymus teâ—… 2 Epistolae ad Galat. Graecè â—… caput ut lib. 2. coutia â—… annotavit Optatus Aâ—… ex celeberâ—mis Câ—… Nihil enim frequenâ—… appâ—… cum solo â—…municans â—… ut â—… â—…â—â—iâ—… quam â—… caput â—… 17. * Heb. 8. 13. †The difference between Christ and the Pope much lese by the Papists opinion then between the Pope and other Bishops †Nos non negamus 〈◊〉 defendimus contra negantes verbum Dei ministratum per Apostolos Prophetas osse primum fundamentuÌ„ nostrae fidei Ideo enim credimus quidquid credimus quia Deus id per Apostolos Prophetas revelavit sed addimus praeter hoc sunâ—…um primum requiâ—i aliud fundamentum secondarium id est Ecclesiae testificationem Neque enim scimus 〈◊〉 〈◊〉 Deus revelaverit
and feeling of his goodnesse and truth of his word 7 Though no Law-giver or Governour whether temporal or spiritual especially whose calling was but ordinary could possibly before or since so well deserve of the people committed to his guidance as this great General already had done of all the host of Israel were they upon this consideration forthwith to believe what soever he should avouch without further examination sign or token of his favour with God without assured experience or at the least more then probable presumptions of his continual faithfulnesse in that service whereunto they knew him appointed Albeit after all the mighty works before mentioned wrought in their presence they had been bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt up in her own unerring senses But from the strange yet frequent manifestation of Moses power and favour with God so great as none besides the great Prophet whom he prefigured might challenge the like the Lord in his al-seeing wisdom took fit occasion to allure his people unto strict observance of what he afterwards solemnly enacted as also in them to forwarn all future generations without express warrant of his word not absolutely to believe any governour whomsoever in al though of tried skil and fidelity in many principal points of his service That passage of Scripture wherein the manner of this peoples stipulation is registred wel deserves an exact survey of all especially of these circumstances How the Lord by rehearsal of his mighty works so epassed extorts their promise to do whatsoever should by Moses be commanded them and yet will not accept it offered until he have made them ear-witnesses of his familiarity and communication with him First out of the Mount he called Moses unto him to deliver this solemn message unto the house of Jacob Ye have seen what I did to the Egyptians and how I carried you upon â—agles wings and have brought you unto me Now therefore if you will hear my voice indeed and keep my covenant then ye shall be my chief treasure above all people though all the earth be mine After Moses had reported unto God this answer freely uttered with joynt consent of all the people solemnly assembled before their Elders All that the Lord commanded we will do was the whole businesse betwixt God and them fully transacted by this Agent in their obsence No he is sent back to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said upon the return of their answer Lo I come unto thee in a thick cloud that the people may hear whilest I talk with thee and that they may also believe thee for ever They did not believe that God had revealed his word to Moses for the wonders he had wrought but rather that his wonders were from Gâ—d because they heard God speak to him yea to themselves For their principal and fundamental lawes were uttered by God himself in their hearing 〈◊〉 Moses expresseth These words to wit the Decalogue the Lord spake unto â—… 〈◊〉 â—ulâ—â—tude in the â—ouâ—t out of the midst of the fire the cloud and the 〈◊〉 with a great voice and addâ—d no more And lest the words which they had heard might soon be smothered in fleshly hearts or quickly slide oâ—â— of their brittle memories the Lord wrote them in two Tables of stone and at their transcription not â—oses onely but Aaron Nadaâ— and Aâ—thâ— with the seventy Elders of Israel are made spectators of the Divine glory ravished with the sweetnesse of his presence †They saw saith the Text thâ—… of Isrâ—â—l and unâ—er his feet as it were a work of a Saphire stone and as the 〈◊〉 hâ—aâ—â—n when it is clear And upon the Nobles of the children of Israel â—e 〈◊〉 his 〈◊〉 also they saw God and did eat and drink After these Tables through Aâ—â—sâ—s anger at the peoples folly and impiety were broken God writes the 〈◊〉 same words again and renews his Covenant before all the people promising undoubted experience of his Divine assistance 8 Doth Moses after all this call fire from heaven upon all such as distrâ—â—t his words â—aron and Mâ—riam openly derogate from his authority which the Lord consirmes again viva voce descending in the †pillar of the 〈◊〉 coâ—…ng these dâ—tractors in the doore of the Yabeâ—â—acce Wherefore were you 〈◊〉 aâ—raid to spâ—ak against my servant even against Moses Thâ—â—s the Lord was 〈◊〉 aâ—gâ—â—e and depaâ—tâ—d leaving his mark upon Miriam cured of her leprosie by Moses instant prayers No marvell if Korah Dathan and â—â—irams judgements were so grievous when their sin against Moses after so many documents of his high calling could not but be wilfull as their perseverance in it after so many admonitions to desist most malitious and obstinate Yet was Mâ—sâ—s further countenanced by the appearance of Gods glory unto all the Congregation and his authority further ratified by the strange and fearfull end of these chief malefactors †foretold by him and by fire iâ—luing from the Lord to consume their confederates in offering incense ungratefull to their God Tantae molis erat Judaeam condere gentem So long and great a work it was to â—…ie Israel in true faith But without any like miracle or prediction such as never saw him never heard good of him must believe the Pope as well as Israel did their Law-giver that could make the Sea to grant him passage the clouds send bread the windes bring flesh and the hard rock yeeld drink sufficient for him and all his mighty host that could thus call the heavens as witnesses to condemn and appoint the earth as executioner of his judgements upon the obstinate and rebellious yet after all this he inflicts no such punishments upon the doubtfull in faith as the Romish Church doth but rather as is evident out of the places before alledged confirms them by commemoration of these late cited and like Experiments making †God 's favours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people believed Moses for Godâ— testimony of him we may not believe Gods Word without the Popes testimony of it He must be to God as Aaron was to Moses his mouth whereby he onely speaks distinctly or intelligibly to his people CAP. XVII That the Churches authority was no part of the rule of faith unto the people after Moses death That by Experiments answerable to his precepts and predictions the faithfull without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the Law as their fore-fathers had been that lived with Moses and saw his miracles 1 TO proceed unto the ages following Moses How did they know Moses law either indeed to be Gods Word or the true sence and meaning of it being indefinitely known
for such By tradition Yes By tradition onely No But how at all by tradition As by a joint part of that rule on which they were finally to relie Rather it was a mean to bring them unto the due consideration or right application of the written rule which Moses had left them So hard were their hearts with whom this great Law-giver had first to deal that faith could not take root in them unlesse first wrought and subacted by extraordinary signes and wonders but once thus created in them the incorruptible seed thereof might by means ordinary easily be propagated unto posterity with whom it was to grow up and ripen not by bare credence to their Ancestors traditions nor by such miraculous sights as they had seen but by assiduous and serious observation of Gods providence in their own times For all his wayes to such as mark them are ever parallel to some one or other rule contained in this book of life The Israelites in every age might have discerned the truth of his threats or promises alwayes fulfilled according to the diversity of their wayes though thus much the best amongst them would seldome have observed perhaps not so much as once have compared their course of life with either part of Gods covenant of life and death unlesse thus forewarned by their Ancestors The tradition then of former was of like use for begetting true belief in latter generations as the exhortations of tutors who have already tasted the sweet of Helicon are unto their pupils for attaining true knowledge in good Arts of whose pleasantnesse they never conceive aright untill they tast it themselves though tast it but upon the others commendation they would not without their direction ordinarily they could not 2 This Method Moses himself prescribes Consider this day for I speak not unto your children which neither have known nor seen the chastisement of the Lord your God his greatnesse his mighty hand and his stretched-out arm and his signes and his acts which he did in the midst of Egypt unto Pharaoh the King of Egypt and all his land For your eyes have seen all the great acts of the Lord which be did Therefore shall yee keep all the Commandments which I command you this day that ye may be strong and go in and possâ—sse the land whither ye go to possesse it Gods wonders past they were to consider to what end That they might lay up their Law-givers words in their hearts and in their souls â—ind them 〈◊〉 remembrances upon their hands that they might be as frontlets between their eyes or sights whereby to level their steps lest they trode awry Gods Word so rooted in the fathers as thus to fructifie in their carriage gesture speech and action the seed of it was to be sown in the tender and supple hearts of children as Moses in the next words addes And ye shall teach them your â—â—â—lâ—ren speaking of them when thou sittest in thine house and when thou walkest by the war and when thou lyest down and when thou risest up And thou shalt write them upon the posis of thine house and upon thy gates Thus was Gods Covenant with his people first briefly drawn in signes and wonders and uttered by a mighty voice in mount Horeb as it had been a Demise Paroâ— afterwards conceived in more ample sort and written in more special termes by Mâ—ses but was to be sealed to every generation by their sure experience of Gods mereâ—e and justice the one infalliblie accomplishing their prosperitie for obeying the other their calamities for transgressing it as in the same place followeth For if ye keep diligently all these commandements which I coâ—… 〈◊〉 to â—…o that is to lâ—ve the Lord your God to walk in all his wayes and to â—â—eaâ—e unto 〈◊〉 then 〈◊〉 the Lord â—ast out all these nations before you and ye shall â—… great nations â—â—ghtier then you All the places whereon the soles of your feet 〈◊〉 â—â—eaâ— shall â—e â—â—â—rs yâ—ur coast shall be from the wildernesse and from Lebanon 〈◊〉 from the river even the river Perah unto the uttermost Sea No man shall 〈◊〉 〈◊〉 you for the Lord your God shall cast the fear of you upon all the land that ye shall 〈◊〉 upon as he hath said unto you 3 Every light or formal observation of this covenant sufficed not to avert Gods threats or make them capable of those bounteous promises which he never failed to fulfill as long as in heart and deed they used Moses writings for their rule not weighing the foolish traditions of the Elders â—… he â—â—ew them saith the Psalmist they sought him and they returned an sought God 〈◊〉 And they remembred that God was their strength and the meâ— high God thâ—â—r redeemer Proportionally to their repentance but far above or rather without all proportion of deserts did the Lord deal with them For as their hâ—aâ—ts though in some sort turned unto him were not upright 〈◊〉 him neither were they faithfull in his covenant so he bâ—iâ—g mercifull thus far for gave their iniquitie that he destroyed them not but oâ—t-times called back his anger and suffered not his whole displeasure to arise 4 The whole historical part of the old Testament untill Davids time epitomized by this Psalmist witnesseth what way soever this people went either the blessing or the curse which Moses there sets before them did alwayes surely meet them Behold I sâ—t before you this day a blessing and a curse the blessing if ye obey the commandements of the Lord your God which I command you this day and the curse if ye will not obey the commandements of the Lord your God but turn out of the way which I command you this day to go after other Gods which ye have not known In these terms of blessings and cursings he enâ—tiles the former disjunctive covenant If ye shall hearken therefore to my commandements which I shall command you this day that you love the Lord your God and serve him with all your heart and with all your soul I also will give 〈◊〉 unto your land in due time the first rain and the latter that thou mayest gather in thy wheâ—t and thy wine and thine oyl Also I will send grasse in thy field for thy cattâ—ll that thou mayest eat and have enough But beware lest your heâ—â—t deceâ—ve you and lest ye turn aside and serve other Gods and worship them and so the anger of the Lord be kindled against you and he shut up the heaven that there be no rain and that your land yeeld not her fruit and ye perish quickly from the good land which the Lord giveth you To stir them up to more stâ—â—t observance of the former covenant the blessings and cursings here mentioned were to be pronounced with great solemnitie at their first entrance into the land of Caâ—â—an When the Lord thy God therefore hath brought thee into the land weaher thoâ— goest