Ariadna's thread as now it is thought to guide us through the Labyrinth of errors Such was S. Peters love to truth that he would have so fastned it to all faithful hearts as none should ever have failed to follow it in following which he could not erre Doubtlesse had any such conceit lodged in his breast this discourse had drawn it out his usual form of exhortation had been too mild his ordinary stile too low This doctrine had been proclaimed to all the world with Anathema's as loud and terrible as the Canons of any Papistical Councel report 2 But he followed no such deceitful Fables when he opened unto them the power and coming of Christ whose Majesty as he had seen with his own eyes so would he have others to see him too But by what light By Scriptures What Scriptures Peter feed my sheep Nay but by the Light of Prophesie That is a Light indeed in it self but unto private spirits it is no better saith Valentian then a light put under a bushel unlesse the visible Church do hold it out Where did the visible Church keep residence in those dayes In S. Peter I trow How chances it then he saith not fix your eyes on mine that have seen the glory of the Lord and the Prophets light shal shine unto you If by his commendation and proposal it were to shine he had said better thus Ye do well in that you give heed unto me as to your only infallible teacher that must confirm you in the truth of Prophetical Writings and cause them shine in your hearts but now he saith 2 Pet 1. 19. Ye do well in that ye take beed unto the Prophets as unto a light that shineth in a dark place until the day-star arise in your hearts This light of Prophets illuminated the eyes of Peters faith albeit with his bodily eyes he had seen Christs glory For speaking comparatively of that testimony which he had heard in the Mount he adds We have also a surer word of the Prophets That the Lord hath been glorified in the Mount his Auditors were to take upon his Credit and Authority nor could he make them to see this particular as he himself had done but that Christ Jesus 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 flock that they looked upon it which shined as wel unto them as him to all without respect of persons that take heed unto it able to bring them not to acknowledg Peters infallibility but to the day-star it self whole light would further ascertain them even 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 and the highest stone in the corner refused by the master builders or visible pillars of the Jewish Church their faith was not grounded up on the Prophets whose words they knew not and not knowing them they knew not him but unto such as raise their faith by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true square and line Chist is both the Fundamental Rock which supporteth and the chief corner stone that binds the whole house of God and preserves it from clefts and ruptures 3 But lest his followers might look amisse upon this prophetical light rightly esteemed in the general S. Peter thought it necessary to advertise them not to content themselves with every interpretation or accustomary acknowledgment of their truth grounded on others relations reports or skill in expounding them or multitude of voices that way swaying This had been as if a man that hath eyes of his own should believe there was a Moon or stars because a great many of his honest neighbours had told him so A thousand witnesses in such a case as this were but private testimonies in respect of that distinct knowledge which every one may have that list That the Lord should preserve light in Coshen when darknesse had covered the whole face of Egypt besides seems unto me lesse strange but more sensibly true then before whilest I consider how in this age wherein the light of his countenance hath so clearly shined throughout those parts of Europe whence the Gospel came to us Ingolstade should still sit in darknesse environed with the shadow of death That her great professor Valentian born I take it within these fourscore years should grope at noon day as if he had been brought forth in the very midnight of Popery or died welnigh three hundred years ago Scarce Scotus himself not Ockam questionlesse though shut up in a prison where no light of any expositor had ever come could have made a more dunstical collection of the Apostles words then he hath done Saint Peter meant one of these Three First that there can be no certain 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 human wit or industry but so compared they rightly may or Thirdly that the Scriptures cannot certainly and infallibly be expounded every where without the sentence of some other common infallible authority which in this respect is to be held as judge of faith in the Church The Apostle he infers did not mean the first or second ergo the third So as the force and wisdom of the Apostolical admonition is this No man by his private industry or study howsoever imploied either he thought not of the holy Ghosts direction or assistance or did not except it no not by any search of Scripture it self can certainly and infallibly understand the doctrine of Scriptures in controversies of which S. Peter in that place speaks not one word but it is necessary he learn this of some other publick authority in the church by which the Holy Ghost speaks publickly and teacheth all His reason follows more dunsticall then the collection it self For the Apostle straight subjoyns As the holy men of God did speak in Scriptures not by human authority but divine so likewise cannot the Scriptures be possibly understood by any human or private industry of this or that man but by some other authority likewise divine by which the holy spirit which is the Author of Scriptures may be likewise the most certain interpreter of Scriptures 4 Had another read thus much unto me and bid me read the Author or his works wherein it was found I should presently have named either Erasmus Moriae Encomium Frishlins Priscianus Vapulans or some such like Comedian disposed in merriment to pen some old Dunces part Cannot the Sun of righteousnesse infuse his heavenly influence by the immediate operation of his spirit or doth his influence want force without conjunction with this blazing Comet or falling star Was it not the authority of this spirit which made S. Peter himself to
doth the Pope challenge to himself the gift of Prophecie but only of legal Decisions which are no otherwise written then many write and contain no deeper nor more Supernatural Matter then many may invent most of them usually penned in a base and barbarous Logick Phrase his Stile at the best is not peculiar his Character easie to be counterfeited by any man that can pen a Proclamation or frame an Instrument in Civil Courts 7 To recollect what hath been said First seeing God is more to be Believed then Men secondly seeing we have better Arguments to perswade the People that these Scriptures daily read in our Church are Gods own Words then the Priests and Jesuites have that the Tidings which they bring from beyond Sea are the Popes or Churches Decrees or Sentence we may and ought Teach them to relie immediately upon Gods Word preached or read unto them as the surest and most Infallible Rule of Faith the most lively most effectual and most forcible Means of their Salvation Or if the Jesuites will teach them to Believe the Popes Decrees given ex Cathedra or the Churches Opinion indefinitely taken Fide divina by Infallible Faith but the Jesuites or Priests Expositions or Translations of them only Conditionally and with this Limitation If so they be the Pope or Churches Decrees we may in like sort with far greater Reason teach the People to Believe the Scriptures or the Word of God absolutely and our Translations or Expositions of it but Conditionally or with Limitation so far as they are Consonant to the Word of God Seeing it is as probable that we may expound Gods Word as rightly and sincerely as the other can the Church or Popes Edicts we have better Reason to exact this conditional Obedience and Assent in the Vertue and Authoritie of Gods Word which we make the Rule of Faith then they can have to exact the like Obedience by Vertue of the Pope or Churches Edict which is to them the Mistresse of Faith For it is more certain to any man living that Gods Word is most Infallibly True then that the Pope cannot Erre Wherefore if the Absolute Belief of the Popes Infallibilitie and Conditional Belief of the Jesuites or Priests his Messengers Fidelitie or Skill be sufficient to Salvation much more may the Absolute Belief or Assent unto the Infallibility of Gods Word and such Conditional and limited Belief of his Ministers Fidelitie be sufficient for the Salvation of his People who as hath been proved cannot be more certain that the Romish Church saith This or That then we can be of Gods Word For they never hear the Church or Pope speak but in Jesuites or Priests Mouthes And although they knew he said just so as those say yet may a man doubt in Modestie whether the Popes Words be alwayes Infallible but of the Infallibilitie of Gods Word can no man doubt 8 And Here I cannot but much wonder at the preposterous courses of these Romanists who holding an Implicite Faith of Believing as the Church Believes in many Points to be sufficient unto Salvation will yet fasten this implicite Faith upon the present Church of Rome and not refer it rather unto that Church as it was under S. Peters Jurisdiction and Government For if Universalitie be as they contend a sure Note of undoubted Truth then must it needs be more undoubtedly True that S. Peter could not Erre in Matters of Faith then that this present Romish Pope and his Cardinals cannot so Erre For all Papists hold this as True of S. Peter as of this present Pope and all Protestants hold it True of S. Peter not in the present Pope and so did all the Fathers without controversie hold it most True that S. Peter did not teach amisse in his Apostolical Writings So that Universalitie is much greater for S. Peter then for this Pope that now is or the next that shall be 9 For these Reasons fully consonant to their own Positions all Papists me-thinks in Reason should make the same Difference in their Estimate of S. Peter and later Popes which a French Cardinal as the Tradition is at Durham once made betwixt S. Cuthbert and venerable Bede Abeit S. Cuthbert was accounted the greater Saint amongst them whose greater Benefactour he had been in which respect they brought the Cardinal first unto S. Cuthberts Tomb yet because he knew him not so well but only by their Report he praies very warily Sancte Cuthberte si Sanctus es or a pro me But afterwards brought unto Bedes Tomb then in the Consistory because he had been Famous in Forrain Nations from the Commendations of lesse partial Antiquitie he fell to his prayers without Ifs and And 's Vener abilis Beda quia tu Sanctus es or a pro me 10 Proprotional to this Caution in this French-mans Prayers should every modern Papist limit his Belief of the present Popes Infallibilitie in respect of S. Peters And say thus in his heart As for S. Peter I know he Believed and Taught aright And I beseech God I may Believe as he Believed and that my Soul may come whither his is gone as for this present Pope if he believe as S. Peter did be likely to follow him in LIfe and Death I pray God I may Believe as he Believes and do as he Teacheth but otherwise believe me I would be very loath to pin my Belief upon his Sleeve lest happily he run Headlong to Hell to that which should have drawn me up to Heaven For in this Life I walk by Faith and by Faith I must ascend Thither if I ever come There and therefore I dare not fasten my Belief upon any Man whom I would be loath to follow in his Course of Life But most surely might this Implicite Faith be fastned upon Gods written Word contained in the Writings of Moses the Prophets Apostles and Evangelists We know O Lord that Thou hast Taught them All Truth that is Necessary for thy Church to know And our Adversaries confess that thy Word uttered by Them rightly understood is the most sure Rule of Faith for by This they seek to establish the Infallibilitie of the Church and Pope They themselves speak aright by their own Confession where they speak consonantly unto it Wherefore the safest Course for us must be to search out the True Sense and Meaning of it which is as easie for us as them to find as in the Processe of these Meditations God willing shall appear 11 Unto the main Objection concerning the Means of knowing Scripture to be Scripture we have partly answered or rather prevented it in the first Treatise and throughout this whole intended discourse we shall God willing explicate the former general Means or Motives as also bring other peculiar Inducements for the establishing of True Faith unto the particular Articles in this Creed contained For the present Difficultie concerning the Rule of Illiterate Lay-mens Faith or such as understand not those Languages in which
common reason and cannot but command the Assent of every sanctified Mind That such Men are most likely to have the Meaning of Gods Spirit which walk according to Gods Spirit and seek not their own Gain Glory or pleasure but Christs Glory his Will and peoples Good and such again are most likely to use greatest sincerity in delivering the Truth which they know without partiality or respect of persons Again men are bound caeteris paribus to Believe them best and Obey them most of whose skil and sincerity in dispensing the Mysteries of faith they have had most comfortable and spiritual Experience For the Article of Gods providence binds us hereto and wils us to reverence our Fathers in Christ either such as by his Word first begot faith or nourished it in us more then others Thus much concerning this point I have thought good to insert in this place because the true and sincere Practise of Obedience according to that measure of Truth or Belief which men have though but imperfect is the excellentest Means for attaining the clear sight of Divine Truth and that perfect Measure of sanctifying Belief which in this life can be looked for as shall God willing afterwards appear CAP. X. Wherein this Conditional Belief differeth from the Romans implicite Faith That the one is the other not subordinate to Gods Word or Rule of Faith 1 AS this Opinion of conditional Assent unto Divine Truthes not absolutely known for such holds the Mean betwixt the two Extreams or contrary Errours above mentioned So is this conditional Assent it self a Mean betwixt that absolute Belief which all acknowledge to be necessarie in some principal Points of Christian Faith and that implicit Belief which the Romish Church exacts in all points whatsoever Our Assent unto many Articles of Faith is actually and expresly absolute The implicit Belief of the Romanists is but potentially or rather vertually and implicitely absolute This conditional Belief hitherto mentioned not so much as potentially much lesse implicitely or virtually absolute That properly is Believed by an implicite Faith which is not actually and expresly Assented unto in the particular but yet is so essentially and immediately contained in some general Article or Point of Faith absolutely or expresly Believed that this Particular likewise is Assented unto in grosse whilest we Assent to it and may be as absolutely as expresly and distinctly Assented unto as the General when it is once explicated and unfolded In this Sense we say the Conclusion is implicitely contained in the Premisses the Corollarie in the Theorem or the immediate Consequent in his necessarie Antecedent For he that grants One of these absolutely must upon the same terms grant the Other at the first proposal of it unto him But this conditional or reservative Belief may be of such Points as are not certainly and infallibly contained in any Principle of Faith absolutely expresly actually or infallibly acknowledged much lesse so essentually and immediately contained in any that a man cannot absolutely grant it but he must absolutely Believe them And albeit off-times they may be infallibly deduced from known undoubted Principles of Faith yet is not the deduction so immediate as can be made clear and evident to all Capacities at least not at the first sight without any further increase of Knowledge in Spiritual Matters And before the deduction be made as evivident and apprehended asinfallible as are the general Articles whence they are deduced the Particulars deduced from them may not be so infallibly and absolutely Believed as the Generals are The Papists besides their Explicit Belief of some few main Points demand an Implicit Belief of as many Particulars as the Church shall propose so as whatsoever the Church shall propose with them once proposed admits no conditional Belief all must be Absolute albeit the parties Believing cannot discern any necessary or probable deduction of the particulars from general Points absolutely and expresly believed It is enough that they know them to be proposed by the Church For once Believing Whatsoever the Church saith is most Infallible which is the main Article of Roman Faith no man can denie any particular proposed by it to be infallible more then he can deny the Conclusion for certain after he hath granted the Premisses for such Consequently to these Positions they make the Visible Church the Rule and Mistresse of mens Faith as they speak For albeit a man at this present think otherwise of many Points of greatest Moment then the Church or Pope doth or though he think not at all of many things which they in time may propose unto him yet after they have proposed either a contrarie Opinion to that which his Conscience tels him is Gods Word or a new and strange Position which he never thought of he must without more ado Believe both absolutely and expresly and so finally retract extend enlarge abridge direct and frame his Faith according to that Rule or Standard which they shall set him Hence God willing shal appear the Madness of some great Schollers among them who holding the Church to be such a Rule of Faith would perswade us if we would be so simple that their last Resolution of Faith is not into the Churches Authoritie but into the Scripture For nothing can be resolved beyond it rule to make the Churches authority such an absolute authentick unquestionable rule of faith as the Papists do and withal to seek the resolution of any point of faith further then it or to derive it from Scripture doth argue such a medley of Folly Impietie as if some gullish Gentleman desirous to prove the Antiquitie of his House should draw his Pedigree from Adams great Grandfather and yet hold the Records of Moses for most undoubted and true which affirm Adam to have been the first Progenitour of all Mankind Whether they seek to resolve their Faith into the Scriptures acknowledged by us and them or into other Unwritten Revelations pretended for Divine Truths their Folly will still appear the same so long as they hold that impious and blasphemous Opinion making the Churches Authoritie such a Rule of Faith as hath been said Their Injuries and Contumelies unto Gods written Oracles as hath heretofore been intimated are especially Two First they deny them to be any intire Rule for the number of Precepts Secondly they make those very Precepts which are acknowledged for Divine insufficient for the establishment of true Faith unto themselves without the Churches Authority We acknowledge them every way sufficient for the Edification of Christs Church in Faith and Manners and consequently both to our Positions and the Truth we teach that all Matters of Faith must be finally resolved into these Divine written Verities which for this reason we acknowledge the only Infallible Rule of Faith The Meaning of which Assertion is here to be further explicated that so the Truth may be maintained against their Objections CAP. XI In what Sense we
Sectaries so he terms us contend about and for proof of this Blasphemous Assertion to bring the forecited place Ere their allegations of this or like places brought to prove the Scriptures Difficultie or Obscurity can be pertinent they must according to the state of the Question already proposed first prove this Obscurity or Difficultie to be perpetuall and ordinarie not inflicted as a punishment upon Hypocrites or such as love Darknesse more than Light And this they never shall be able this one place alledged by Valentian most evidently proves the contrarie For this was an extraordinarie and miraculous Judgement vpon these Jews for their Hypocrisie as appears Verses the thirteen and fourteen And unto such as they were weacknowledge the Scriptures by the just Judgement of God to be most Difficult still but denie such Difficulties to be any Bar why they should not be the complete Rule of Faith If the Jesuites will avouch the contrarie Let them tell us whether any other Rule could in this case supply their defect be it unwritten Tradition or viva vox infallibilis authoritatis the infallible teaching or preaching of the visible Church or Pope This I presume they will be ashamed to affirm For this Prophecie was fulfilled of the Pharisees which lived in our Saviours time and heard him preach the Doctrine of Salvation as plainly as the Pope can do yet neither could his Doctrine nor Miracles win them to his Father Why could they not Because they had as the Papists now have though not so openly disclaimed the Scriptures for the Rule of their Faith and did follow the Precepts or Traditions of Men and God as we said before hath so de reed that such as neglect the Truth known or love Darknesse more than Light should be given over to this reprobate sense that the more evident the Truth is the more hatefull it should be to them as the hate of these Scribe and Pharisees to our Saviour was greater then their fore-elders had been to the Prophets because the light of his Doctrine was greater his Reprehensions more sharp and their deeds and Hypocrisie worse than their Fathers No marvail then if it be so hard a matter to recover a learned Papist or make a Jesuite recant his errour in this Point seeing they are farther gone in this Jewish disease of contemning Gods Word following Traditions and Precepts of Men for the Rule of their Faith than these Jews themselves were not likely therefore they would have yeelded to our Saviour himself if they had lived in his time Nor should the ingenious Reader think we Hyperbolize or over-lash when we charge them with deeper Blasphemie in this Point than these Jews were guiltie of as if this were strange seeing they are such great Scholers and professe that they love Christ as well as we for so would these Jews boast of their Antiquitie and skill in Scriptures and thought that they loved God and his Servant Moses as well as Christ and his Apostles did But it was Gods purpose to confound the Wisdom of the worldly-wise of the Scribes and Pharisees then and of the learned Priests and Jesuites now CAP. XIV How men must be Qualified ere they can understand Scriptures aright that the Pope is not so Qualified 1 OUt of the forementioned places it is Evident that Gods Word otherwise plain and perspicuous was hidden from this Peoples eyes for their Hypocrisie and the same Blindnesse continues still in their Posteritie for continuing in like sin But can it be proved as evidently by any other place of Scripture that unto such as do the Will of God and Practise according to his Precepts the same Word shall be plain and easie so far as is necessarie for their Salvation Yes Infinite places may be brought to this Purpose And lest any man should except against the Extent of such bountifull promises as if they included some condition of Learning great dexteritie of Wit or the like whereof many men are not capable Our Saviour Christ addes the universall Note If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self If Any Man will do his Will Not if any man will learn the learned Tongues or studie the Scribes and Pharisees Comments which this people supposed to have been the onely as they were good Means for understanding Scriptures aright whilest subordinate to this principall Condition here mentioned by our Saviour The occasion of the Multitudes admiring his Doctrine was that He who had never been Scholar to their Rabbins should be so expert in Scriptures as it is Verse the fifteenth Our Saviours replie to this their Doubt conceived by way of admiration in the sixteenth Verse is that he had his Learning from God and not from Man My Doctrine is not mine but his that sent me And as he was taught by his Father to deliver and teach the heavenly Doctrine so might the simplest and most unlearned amongst them be likewise taught of God to discern whether his Doctrine were of God or whether he spake of himself If they would do the Will of God and seek his Glory not their own as Christ did not seek his own Glory but his that sent him Yet might these Jews have brought the same Exceptions against our Saviours Rule for discerning Doctrines which the Papists now bring against the Scriptures why they should not be the infallible Rule of Faith as shall appear hereafter In the mean time whom shall we beleeve the Modern Jesuite who will swear one thing sitting and the contrary standing or Christ Jesus whose Word as he himself remains yesterday to day the same for ever Even at this day as well as at that time when he spake this Oracle if any man will do the Will of God which sent him he amidst the Varietie of mens Opinions concerning matters of Faith shall know of the Doctrine whether it be of God or whether Men speak of themselves without recourse unto the infallible Authority of such as sit in Peters Chair who are to Peter but as unto Moses the Scribes and Pharisees were unto whom Gods Church in Jewrie about our Saviours time was not much beholden for Doctrines of Faith or Decisions of Doubts concerning the Truth of Scriptures or principal Mysteries taught by Moses 2 Will you hear what Bellarmine the only Champion that ever Rome had for eluding evident Authorities of Scripture could answer unto this place Our Lord and Saviour did not intena in this speech to shew us that all honest minded men might understand every place of Scripture by themselves but to teach us that good men are free from diverse such Impediments as dis-enable others for understanding the true Doctrine of Faith either by themselves or by others help For some became uncapable of true Faith by pride and desire of worldly honour others by covetousnesse All these things heard the Pharisees also which were covetous and they
have acknowledged as much had be been in their place For why should he Any other might say he had the Spirit of God and that he was the Messias and what if Peter one of his Fellows late a Fisher-man did confesse him The Scribes and Pharisees principal Members of the visible Church deny him to be their Messias And how should they know his Words to be the Word of God unlesse the Church had confirmed them If Christ himself should have said in their hearing as he did to the Jews John 5. 46. Moses wrote of me consider his Doctrine and lay it to your hearts A Jesuite would have replied You say Moses wrote of you But how shal we know that he meant you Moses is dead and saies nothing and they that sit in his Chair say otherwise And verily the Scribes and Pharisees had far greater Probabilities to plead for the Infallibility of that Chair then the Jesuites can have for their Popes who had they been in the others place could have coyned more matter out of that one saying of our Saviour Mat. 23. 2. Sedent in Cathedra Mosis for the Scribes and Pharisees infallible Authority then all the Papists in the world have been able to extract out of all the Scriptures that are or can be urged for the Pope or Church of Romes Infallibilitie 4 The Scribes and Pharisees though no way comparable to the â—esuites for cunning in painting rotten or subtilty in oppugning Causes true and â—…nd could urge for themselves against such as confessed Christ that none of the Rulers nor of the Pharisees did Believe in him but only a Cursed Crew of such as knew not the Law John 7. 48. They could Object the Law was obscure and the interpretation of it did belong to them But could these pretences excuse the people for not obeying Christs Doctrine You will say perhaps they could not be excused because Christs Miracles were so many and manifest These were somewhat indeed if Christ had been their Accuser But our Saviour saith plainly that he would not accuse them to his Father And for this cause he would not work many Miracles amongst such as were not moved with the like already wrought lest he should increase their Sins If Christ did not who then had reason to accuse them Moses as it is in the same place did Moses in whom they trusted and on whom they fastened their Implicite Faith Moses of whom they thought and said We will Believe as he Believed Moses whose Doctrine they to their seeming stood as stifly for against Christs new Doctrine as they supposed as the Jesuites do for the Catholick Church as they think against Hereticks and Sectaries as they term us Why then is Moses whom thus they honoured become their chief Accuser because while they did Believe on him only for Tradition or from pretence of Succession or for the dignity of their Temple Church or Nation they did not indeed Believe Him nor his Doctrine For had they Believed his Doctrine they had Believed Christ For he wrote of Christ So he might thinks the Jesuite and yet write so obscurely of him as his Writings could be no Rule of Faith to the Jews without the Visible Churches Authority Yea rather they should and might have been a Rule unto them for their good against the Visible Churches Authority and now remain a Rule or Law against both to their just condemnation because the Doctrine of Christ was so plainly and clearly set down in these writings had they set their hearts unto them Even the Knowledg of Christ the Word of life it self was in their mouthes and in their hearts For that Commandment which Moses there gave them was That Word of Faith which S. Paul the infallible Teacher of the Gentiles did preach as he himself testifies Rom. 10. 8. If any man ask how this Place was so easie to be understood of Christ or how by the doctrine of Moses Law the doctrine of the Gospel might have been manifested to their Consciences my Answer is already set down in our Saviours Words Had they done Gods Will revealed unto them in that Law they should have known Christs Doctrine to have been of God 5 Had they according to the prescript of Moses Law repented them of their Sins from the bottom of their Hearts the Lord had blotted all their Wickedness out of His remembrance And their hearts once purged of Wickednesse would have exulted in his presence that had made them whole Faith would have fastened upon his Person though never seen before Not the Moon more apt to receive the Sun-beams cast upon it then these Jews hearts to have shined with the Glory of Christ had they cast away all Pride and Self-conceit or the Glory of their Nation but unto them as now they are and long time have been swollen with Pride and full of Hypocrisie Christs Glory is but as clear Light to sore or dim-sighted eyes They wink with their eyes lest they should be offended with the Splendor of it This Doctrine of Christ and Knowledge of Scriptures in points of Faith shall be most obscure to us if we follow them in their foolish pretences of their Visible Church most clear perspicuous and easie if we lay Moses Commandments to our hearts For Truth Inherent must be as the eye-sight to discern all other things of like nature CAP. XVIII Concluding this Controversie according to the state proposed with the testimony of Saint Paul 1 WE may conclude this Point with our Apostle Si Evangelium nostrum tectum est iis qui pereunt tectum est in quibus Deus hujus saeculi excaecavit mentes id est infidelibus ne irradiat eos lumen Evangelii gloriae Christi qui est imago Dei If the Gospel be Obscure or rather hid For it is a Light obscure it cannot be God forgive me if I used that speech save only in our Adversaries persons It is hid only to such as have the eyes of their mind Blinded by Satan the God of this World Of which Number may we not without breach of Charity think he was one who seeing the light and evidence of this place would not see it but thought it a sufficient Answer to say Aposiolus non loquitur de intelligentia Scripturarum sed de cognitione side in Christum The Apostle speaks not of understanding Scriptures but of Knowing and Believing in Christ It is well the Jesuite had so much Modestie in him as to grant this later that he spake at the least of Knowing Christ For if the knowledg of Christ be so clear to the godly and elect then are the Scriptures clear too so far as concerns their Faith For S. Paul wrote this and all his Epistles only to this end that men might truly come to the Knowledge of Christ But he meant of a perfect and true Knowledge not such as Bellarmine when he gave this Answer dreamed of ut neque sit puer neque
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
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
Believe their Infallibilitie most infallibly it could be no Rule of Faith but might be rejected till we see it evidently proved whereas they contend it should be the Rule of Faith unto all and by their own confession a main Article of their Creed but according to their Positions as we shall hereafter prove the onely Article of Christian Faith How destitute these their Assertions are of all Grounds of Reason or Rules of Nature hath been made evident There remain onely Two Pillars possibly imaginable for supporting this pretended Infallibilitie Tradition and Scripture Against Tradition all the Arguments they can heap against the Certainty of Scriptures stand good as shall hereafter God willing be shewed That no Argument can be drawn from Scripture to their succour albeit the later Jesuites have earnestly sought to scrape a many for better then Scrapings are not the very best they bring we are now to prove 7 That our Belief of Scriptures Truth and their true Sense by what Means soever we attain thereto must be infallible Both agree The Means that must infalliblie ascertain or prove their Divine Truth and true Meaning unto us say our Adversaries is the Churches Infallibilitie which likewise must be infallibly Beleeved otherwise it could not be the Rule of Faith or Belief infallible It shall suffice here once for all to admonish the Reader That as often as we mention Belief of Scriptures or the Churches infallibility in this Dispute we mean not any kind of Belief but that only which is infallible so likewise whiles we mention the Means or Proofs of either we understand onely Means or Proofs infallible whereon Faith may immediately relie as upon a Rule most sure and certain In all these we demand nothing but what our Adversaries most willingly grant From their grant we argue thus 8 If either the Scriptures can thus ascertain or prove the Churches Infalibilitie or It the infallible Truth of Scriptures to our Souls we must of necessity either Believe the one of these before the other The Churches Infalibility before Scriptures or Scriptures before It or both together without all prioritie of Belief or praeexistent knowledge of the one whence the Belief or knowledge of the other must spring The members of the Division are in the Proposal actually two but in the Disquisition will prove three To begin with the first 9 If they say we must believe the Scriptures to be the Word of God before we 〈◊〉 believe 〈◊〉 〈◊〉 〈◊〉 of their Church they overthrow their own and est ablish 〈◊〉 Postions For thus they make the Scripture a Rule of our Faith at the least In this one Article of the Catholick Churches Infallibilitie which by this Assertion we may and ought infallibly to believe because the Scriptures which we first infallibly believe do teach and prove it Hence private men should be taught by the Holy Ghost first to believe the Truth of Scriptures and for it the Churches Infallibilitie Wherefore the Scripture must be the immediate Rule of their Belief in the Article of the Churches Infallibility which to them is the generall Rule of Faith and so by consequence the Scriptures which to us are onely the Rule of Earth must be more then so to them even the Rule of their Rule of Faith But if the Scriptures may be the immediate and insallible Rule of their Belief in this one Article of the Churches Infallibility what reason possibly can be imagined why they should not be the infallible and immediate Rule of their Faith in all other parts or Articles of their Creed For I call Heaven and Earth Men and Angels to witnesse bâ—…xt ours and the Romish Church whether the Articles of Christs Incarnation his Death his Passion his Burial his Resurrection his Aseension his Intercession for us the Resurrection of the dead and Life everlasting c. be not to any mans Capacitie in the World much more plainly set down in sundry places of Scripture then the Infallibilitie of the present Romish Church in these words Peter feed my sheep Peter to thee 〈◊〉 give the â—…s of Heaven Thou art Peter and upon this Rock will I build my Church It seemed good to the Holy Ghost and us or in any place her sonnes can challenge for it Wherefore if the Holy Ghost teach us this Article of the Churches Infallibilitie immediately without the Churches infallible Authoritie which as we now suppose must be proved from the Scriptures first infallibly Believed then questionlesse he may and will immediately teach us the other Articles of our Creed and whatsoever necessary to Salvation which are more plainly and perspicuously set down in Scriptures without the help or assistance of the Churches infallible Authority which it is supposed to teach by places more doubtfull 10 Or if our Adversaries will hold it no Absurdity to say that the Holy Ghost may teach us the true Sense and Meaning of the fore-mentioned places of Scripture which seem to make for the Infallibility of the Romish Church as Petre pasce oves c. immediately without the help or assistance of the Churches Infallibilitie which is here the lesson supposed to be taught and refers all other Points of Faith or matters of Doctrine unto the Churches teaching immediately they are bound in Reason to shew a Scripture for this Assertion And besides they must perforce make the same comparison betwixt the Holy Ghosts immediate teaching and the Church or Popes immediat teaching which our Saviour Christ made between the Holy Ghosts extraordinary teaching which was to ensue his Glorification and his own immediate teaching before his Passion and as soon as the Holy Ghost hath once taught us the Meaning of these places which make for the Churches Infallibilitie that may be applied unto him in respect of the Popes Supereminencie in teaching which our Saviour Christ spake of himself and his own personall Instructions in the dayes of his Humility in respect of that 〈◊〉 â—ed Comforters Illuminations to be bestowed in abundant measure upon his Apostles immediately upon his Ascention For thus by their Assertions that Holy Comforter after that Lesson once taught Tues Petrâ—… should take his leave of faithfull hearts in the same termes our Saviour there did of his Disciples I tell you the Truth it is expedient for you that I go away For if I go not away the Comforter that Infallible Teacher on whose Authority your Souls must rest will not come unto you but if I depart I will send him unto you and again I have many things to say unto you but ye cannot hear â—oem now howâ—eit when He is come that hath the Spirit of Truth your infallible Teacher whose Tongue while he speaks ex Cathedra I must attend he will lead you unto all Truth for he shall not speak of himself but whatsoever he shall hear be shall speak he shall glorifie me for he shall receive of me and shew it unto you These words I say might be
taken as a typical Prophesie of the Popes Infallible Authoritie such a Prophesie of it I mean as the History of the Paschal Lamb was of Christs Passion if they will hold the first member of the former division That the Holy Ghost doth first teach us Infallibly to Believe these Scriptures which they urge for the Infallibility of their Church and having once made us infallibly to Believe them refers us to the Churches Infallibilitie taught and Believed by them for the Rule of Faith in all other Articles 11 Sed quia hac non successit alia aggredien lum est via Let us now see whether they be like to find any better successe by following the second member of the forementioned Division i. If they should say We must infallibly Believe the Churches Infallibilitie in expounding Scriptures or Points of Faith before we can infallibly Believe them to be the Word of God or to contain in them Doctrines of Faith This indeed they must say if they hold their Churches Authority to be the Rule of Faith or whereby infalliblie to distinguish Divine Truth from Apocryphal 12 Let us first take the Proposition supposed for Disputations sake viz. We must believe the Churches Infallible Authority before we can believe the Scripture to be the Infallible Oracles of God Secondly let us consider but this one part of the Churches infallible Authority which all the Modern Papists acknowledge That the Scriptures cannot be known infallibly to be the Word of God but by the confirmation of the present Church And let us see how these two Assertions can stand together By the first the Churches infallible Authority must be infalliblie Believed before Scriptures By the second which contains the chief part of the Churches Infallibilitie the Scriptures cannot be infallibly acknowledged or believed to be the Word of God but upon former supposal of Believing the Churches Infallibilitie confirming this Truth unto us 13 Here let all whose Brains are not intoxicate with the wine of Fornication pause a while and contemplate what Babylonish giddinesse hath possest their Brains that have run round about so long though alwayes staggering in urging Scriptures for to prove that as an Article of Belief which must be infallibly Believed before those places of Scriptures which they urge for it or else nor they nor any other Scriptures can ever be stedfastly Believed to be the Word of GOD or to have sufficient Authoritie in them to cause stedfast Belief unto that which they teach For this is the Issue of all our Adversaries Arguments in this Point That such matters as are contained in Scriptures cannot be stedfastly acknowledged or Believed for Supernatural or Divine Truths until they be confirmed by this Infallible Authority of the present Church Where again I would have the Reader call to mind what was before observed out of Bellarmines Positions That this Infallibility of the Church consists directly in this that it is perpetually assisted by the Holy Ghost and it is all one with them to say We Believe the Churches infallible Authority in matters of Faith and to say We Believe the Church is perpetually assisted by the Holy Ghost Again by all the later Jesuiteâ— Positions it is all one to say We Believe the Church is perpetually assisted by the Holy Ghost in determining matters of Faith and to say We Beleeve that the Pope speaking ex Cathedra is assisted perpetually by the Holy Ghost in determining matters of Faith 14 Out of these Assertions compared with the Proposition supposed The Churches infallibilitie must be Believed before Scripture or other Articles of Faith this will immediately and directly follow We must Believe that the Holy Ghost the Supreme Judge of Scriptures and matters of Faith doth infalliblie assist the Church or Pope speaking ex Cathedra before we can Believe that there is an Holy Ghost For this is one Article of Faith taught in Scriptures which Scriptures say our Adversaries cannot be Believed but by the confirmation of the Churches Infallible Authority and this infallible Authoritie consists as we said before in this that it is infallibly assisted by the Holy Ghost wherefore the Conclusion of this absurd Position is That we must first Believe the Holy Ghost is perpetually resident in the Popes breast or Consistory of Rome before it can be Believed that there is an Holy Ghost or Divine Trinitie in Heaven If we consider the Practise of our Adversaries in urging Scripture to prove their Churches Infallibility to be the Rule of Faith they should in Reason admit the first member of the fore-mentioned Division and hold that the Scriptures must be infallibly Believed for the Word of God before the Infallibilitie of the Church which they seek to prove by Scriptures can be infallibly Believed But again if we consider their assertions concerning the Churches Infallibilitie That the Scriptures cannot be known to be the Scriptures but by It and that It is the Rule of Faith they must of necessitie admit the second member of the fore-cited Division and maintain that the Churches Infallibilitie must infallibly be Believed before we can Believe the Scriptures to be the infallible Oracles of God For Regula semper est prior regulato but the Churches Infallibilitie is the Rule of Faith by their Positions and to Believe the Scripture to be the infallible Oracles of God is a main Point of Faith and necessary to Salvation for This is the Iesuites principal Topick to disprove the Scriptures Sufficiencie for being the Rule of Faith in all Points because it containeth not this one Point viz. that the Scriptures are the infallible Oracles of God It is hence evidently proved that neither of the two first members of the former Division can stand either with Reason the Allegators Practise or Positions For the first quite overthrows their Positions concerning their Churches Infallible Authoritie The second proves their Practise to be most absurd in urging Scriptures for to prove it And yet the third member is of all the three the most absurd albeit not so dissonant to their Positions or Practise in this Point because as are they so is it Senselesse both which will evidently appear by the bare proposal of it 15 The third member was That we must infallibly Believe the Scriptures to be the Oracles of God and the Churches Infallibilitic both together without any Prioritie of Time order or nature First if this Assertion be true then cannot the Churches Infallibility serve as a Rule to know the Scriptures to be the Word of GOD infalliblie because regula prior est regulato But by this Assertion there is no Priority in the Churches Infallibilitie their supposed Rule in respect of our knowing or Believing the Scriptures to be the Oracles of GOD. Secondly if the former Assertion be true then neither can the Scriptures prove the Churches Infallibility nor the Churches Infallibility prove the Scriptures to be the Word of God unto any Believer For all Means or
severe unpartial execution of known Lawes might easily restrain usually eclipse or hide it from us Such as are not so Eagle-sighted as to behold the brightnesse of every Divine Truth in it proper Sphere might yet safely behold the reflexion of it in one part or other of the sacred Fountain were it not troubled with the muddy conceipts of unsetled and unquiet Frains or were not such men oftentimes in great places as minding nothing but earthly things alwayes mingle filth and clay with the Chrystal-streams of the Water of Life Happie is that man of God that in this turbulent Age can in points of greatest moment see the Divine Truth himself small hope have any of causing others to see it whilest carnal mindes may every where without fear of Punishment but not without terrour of such Ecclesiastick Power as shall controul them foam out their own shame and overcast the face of Heaven whence Light should come unto their Souls with blasphemous unhallowed Breath whilest dunghill-Sinks may be suffered to evaporate the abundance of that inward Filth which is lodged in their hearts as it were of purpose to choak the good Spirit of God whilest it seeks to breath in others Mouthes whose Breasts it hath inspired with Grace 14 In brief lest my Adversary should challenge me of Partialitie As the Means which our Church from Gods Word prescribes for establishing mens hearts in the Unity of true Faith were the execution of known Lawes any way correspondent might as is said infallibly effect what the Papists falsely pretend so in truth it cannot without Hypocrisie be dissembled that whiles our Practise is so dissonant to our Doctrine and our Publick Discipline so loose though in detestation of their Errours we have turned our backs upon them with Protestation to follow a contrary Rule yet for the most part we jump with them at the journeys end To omit more finall agreements of our Contrarieties elsewhere shewed They wholly permit the Keyes of the Well of Life to ones mans hands who for his own advantage we may be sure will lock it up so close as none shall look upon it but with Spectacles of his making For as the Head is such we must expect the Eyes will be if the one the other must be universall too such as will leave nothing to be seen by private or particular eyes but what they have seen before or in one word if we admit one absolute visible Head his must be the onely Eyes of the Church We not through default of publick Constitutions nor so much by connivence of Ecclesiastick Magistrates as by presumptuous disobedience of Inferiours are so far from committing the custodie of this Sacred Fountain into one or few mens hands that the Flock for the most part never expect the Pastors marshalling but rushing into it without order trample in it with unclean feet If any Beam of Truth have found entrance into one of their Souls though quickly eclipsed or smothered by earthly cogitations he straight-way presumes Gods Word more plentifully dwels in him then in all his Teachers whence if his Purse be strong it is with him as with an Horse when Provender pricks him he kicks against all Ecclesiastick Authority and spurns at his poor Overseer that should feed him like the wanton Asse in the Fable that seeing the Moon lately shining where she was drinking suddenly covered with a cloud upon imagination she had drunk it up ran winsing out ere her thirst was quenched and threw her Rider 15 Thrice happie is that Land and State where Civil Policie and Spiritual Wisdom grave Experience and profound Learning in whose right Commixture consists the perfect Temperature of every Christian State do rightly symbolize These where they mutually clasp in their Extreams without intermedling in the Essence of each others Profession are like the Side-postes or Arches in the Lords House and the awfull respect of Christ Jesus the Judge of both and that dreadfull Day continually sounding in their ears by the voice of Gods faithfull and sincere Ministers would be as the Binding-stone or Coupling to fasten them surely in the joyning But whilest these each jealous of other start asunder that Breach is made whereat the Enemies of the Church and State hope for speedy entrance to the utter ruine of both CAP. XXXII Brieflie Collecting the Summe of this second Book 1 TO draw a brief Map of these large Disputes As the Occasions that breed so the right Means to avoid all Contentions and Schismes are most perspicuously set down in Scriptures Amongst others most necessary for this purpose for the plantation increase and strength of true and lively Faith sincere Obedience to Spiritual Authoritie is the chief For more willing and chearful performance hereof Choice should be made of Pastors or Overseers qualified as Scripture requires men of so high a Calling should be men not given to Quarrels or strife men of mild and lowlie Spirits fearing God and hating Covetousnesse men esteeming the hidden treasure of a good Conscience at so high a rate as neither Fear of man nor Hopes of any Worldly favour can move them to hazard or adventure it Were these Rules by such as have the oversight of Gods Flock as faithfully practised as they are by Scripture plainly taught the knowledg of Gods Word should daily encrease Piety Devotion and Christian Charitie continually flourish all Strife and Dissention quickly fade 2 But if through the default of Princes or Potentates no fit choice be made of spiritual Governours if by their negligence worse be made of inferiour Ministers the cause comes not by devolution to be reformed by the Congregation What then must they be altogether silent at such abuse No the Scripture hath given as plain a Rule for their imployment as for the others The more or more often Higher Powers offend the more fervently frequent should the lower Sort be in pouring out supplications prayers and intercessions for Kings and for all that are in Authority that they may Rule according to Gods Word In the mean time albeit they Rule otherwise Inferiours should consider that GOD gives them such Superiours for their pronenesse to disobedience scurrilitie scoffing at lawfull Authoritie or other like sins expresly forbidden by his Word To every People as well as Israel he gives such Rulers in his wrath as shall not seek them but theirs not his Glory in their salvation but their own Glory by their harm 3 But as the Tongues of Inferiours must be tied from scoffing or jesting at men in Authorities bad proceedings so must not the Word of God be bound If their Consciences rightly and unpartially examined direct them otherwise then their Governours command they must notwithstanding their Superiours checks speak as they think until Death command them silence if for the freedom of their Speech upon good warrant of Conscience they be punished Vengeance is Gods he will repay Superiours for it unto whose lawfull Authority whilest Obedience is denied upon
their Churches absolute priviledge from all error and That other of Christs real presence in the Sacrament by Transubstantiation It cannot again but add much to our grief and indignation if we call to mind how when the chief Governor and publick authority of this land were for them subscription was not urged upon such violent and bloudy terms unto any articles of their Religion as unto that of Real presence The mystery of which iniquity cannot better be resolved then into the powerful and deceitful working of Satan thus delighting to despight our Lord and Saviour by seducing his professed subjects unto the highest and most desperate kind of rebellion he could imagine upon the least occasions and shallowest reasons For such is their madness in that other point as hath been shewed in this Not one inconvenience they can object to our opinion but may be demonstrated against theirs not any fruits of Godliness they can pretend but our doctrine more directly brings forth then theirs could though we did admit it for true For to what other purpose such a Presence as they imagin should serve them save only to countenance those desperate idolatrous practices and Litourgies of Satan touched by the way in some parts of these discourses is inexplicable as shall be shewed more at large without depriving that heavenly mystery of any solemnity or devotion due unto it in the unfolding of that controversie Yours in Christ Jesus THOMAS JACKSON A Table of the Several Sections and Chapters in the Book following SECTION I. CAP. I. Containing the Assertions of the Romish Church whence her three-fold Blaspemie springs Page 309 SECT II. The first branch of Romish Blasphemie in preferring Human authority before Divine 315 2. Bellarmines replie to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 316 3. Inferring the general conclusion proposed in the Title of this Section from Bellarmins resolution of faith 319 4 Containing a further resolution of the Romish faith necessarily inferring the authority of the Roman Church to be of greater authority then Gods word absolutely not only in respect of us 324 5 That in obeying the Romish Churches Decrees we do not obey Gods word as well as them but them alone in contempt of Gods principal Lawes 327 6 Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former Arguments shewing withall the special points that lie upon them to prove as principally whether their Belief of the Churches authority can be resolved into any Divine testimony 339 7 That neither our Saviours Prayers for the not failing of Peters faith Luke 22. 32. nor his commending his sheep unto his feeding Joh. 21. 15. prove any Supremacy in Peter over the Church from which the authority of the Pope can with probability be derived 31 8 That Christ not S. Peter is the Rock spoken of Matth. 16. 18. That the Jesuites exposition of that place demonstrateth the Pope to be The great Antichrist 347 9 That the Romanists Belief of the Churches infallible authority cannot be resolved into any Testimony better then Human whence the main Conclusion immediately follows That the Romanist in obeying the Church-decrees without examination of them by Gods word prefers mans Lawes before Gods 365 10 In what sence the Jesuites may truly denie They Believe the words of man better then the words of God In what sence again our Writers truly charge them with this Blasphemie 373 SECT III. 11 What restraint precepts for obedience unto the Priests of the Law though seeming most universal for their form did necessarily admit How universal Propositions of Scriptures are to be limited 376 12 The authority of the Sanhedrim not so universal or absolute amongst the Jewes as the Papists make it but was to be limited by the former Rules 385 13 That our Saviours injunction of obedience to the Scribes and Pharisees though most universal for the form is to be limited by the former Rules that without open blasphemie it cannot be extended to countenance the Romish cause that by it we may limit other places brought by them for the Popes transcendent universal authority 391 14 What it would disadvantage the Romish Church to denie the infallibility of the Synagogue 398 15 That justly it may be presumed the Iewish Church never had any absolute infallibility in proposing or determining Articles of Faith because in our Saviours time it did so grievously erre in the Fundamental point of salvation 400 16 That Moses had no such absolute authority as is now ascribed unto the Pope that the manner of his attaining to such as he had excludes all besides our Saviour from just challenge of the like 405 CAP. 17. That the Churches authority was no part of the rule of Faith unto the people after Moses death That by Experiments answerable unto the precepts and predictions the faithful without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the law as their forefathers had been that lived with Moses and saw his miracles Page 411 18 That the societie or visible company of Prophets had no such absolute authority as the Romish Church usurps 417 19 That the Church representative amongst the Jews was for the most part the most corrupt judge of matters belonging to God and the reason why it was so 422 20 That the Soveraignty given by Jesuites to the Pope is greater then our Saviours was 427 21 Confirming the truth delivered in the former Chapter from the very Law given by Moses for discerning the great Prophet further exemplifying the use and force of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses 434 22 That the method used by the great Prophet himself after his resurrection for planting faith was such as we teach The excesse of Antichrists exaltation above Christ The Diametral opposition betwixt the Spirit of God and the spirit of the Papacie 449 23 That the authority attributed to the present Pope and the Romish rule of faith were altogether unknown unto S. Peter the opposition betwixt S. Peters and his pretended successors doctrine 452 24 That S. Paul submitted his doctrine to examination by the Word before written That his doctrine dissposition and practise were quite contrary to the Romanists in this argument 456 25 A brief tast of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctors Bellarmin and Valentian That if faith cannot be perfect without the solemn testification of that Church the raritie of such testifications will cause infidelitie 460 SECT IIII. Containing the third branch of Romish Blasphemie or the last degree of great Antichrists exaltation utterly overthrowing the whole foundation of Christian Religion preposterously inverting both Law and Gospel to Gods dishonour and advancement of Sathans Kingdom 464 26
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
Syllogismâ—… wherein a Proposition of Faith is Concluded can be but Conjectural 5 The proposed inconvenience we may drive from this difficulty How the Papists themselves can attain to the infallible belief of the Churches infallible authority The Church they think hath a publick spirit and publick spirits they know are infallible hence they may perswade themselves the Church is infallible only upon the same terms they believe it hath a publick spirit if their belief of this later be but conjectural their assent unto the former can be no better Seeing then they must of necessity grant for this is the principal mark they aim at that all must infallibly believe the Church hath a publick spirit the difficulty removes to this point how this infallible perswasion is or may be wrought in them Either it must be grounded upon Scriptures or not avouched unto them and wrought in their hearts it must be either by a publick or private spirit Let us examin all the parts of this division 6 First if private mens infallible perswasion of the Churches publick or Authentick spirit be not grounded upon Scriptures acknowledged by us and them the Churches Authority without all controversie is much greater then the authority of Scriptures if it by this assertion can be any and the Churches not all in all For unto that which men cannot know whether it be true or false they cannot be bound to yield absolute or immediate obedience unto that authority which they absolutely believe as infallible they are bound to yield infallible assent and absolute obedience directly in it self and for it self But by this supposition men cannot know Scriptures infallibly without the Churches authority and yet they must infallibly believe the Churches authority without Scriptures The Scriptures authority therefore is either lesse then the Churches or none at all 7 But be it supposed that private mens infallible Belief of the Churches publick spirit is grounded upon Scriptures acknowledged by us and urged by them to this purpose as upon these it seemeth good to the Holy Ghost and us I have prayed for thee thy faith should not fail The question whereunto we demand an answer is whether this infallible Belief of the Churches authority grounded upon these places must be wrought in mens hearts by a private or publick spirit If by a private spirit only Bellarmin believed the Churches publick spirit or those Scriptures truth or true meaning whereon he grounds it He and all other Papists such as he was when he delivered this Doctrine neither Bishops nor Cardinals are subject to the same inconveniences which he hath condemned us for as Hereticks For all private spirits by his positions are abnoxious to errour unsufficient to plant any infallible perswasion in matters of faith yet such is this article of the Churches Authentick spirit of which unlesse men be so perswaded infallibly perswaded they cannot be of the minor proposition in any Syllogism wherein a point of faith is concluded and uncertain of the minor they cannot be certain of the conclusion which as Bellarmin rightly observes alwayes follows the weaker part The infallible conclusion therefore of Bellarmin's resolution is unlesse private men may have publick spirits to warrant the truth of Scriptures and the Churches infallibility thereon grounded they cannot truely believe any conclusion of faith It remains then we inquire what inconvenience wil follow if they admit private men to be partakers of publick spirits 8 Diversity of such spirits they acknowledge not If therefore private mens Infallible Assent unto the truth or true sense of those particular Scriptures whence they seek to prove their Churches Infallibility must be planted by a publick spirit planted it must be by the same spirit which guides and guiding makes the Church and Pope authentick and infallible both in their proposal 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 private men by this supposition partakers of it alike infallible at the least in the right understanding of those places which warrant the Churches Infallibility or publick spirit For our adversaries I hope wil easily grant that the Churches publick and Authentick spirit must be most infallibly Believed because so expresly taught in those Scriptures cited by Bellarmin to this purpose If this publick or Authentick spirit can work such infallible apprehension of those places true meaning in private hearts why not in all others as necessary for them to know that is in all necessary to salvation And if thus it do why are we bound to believe the Pope more then the Pope us we being partakers of a publick and infallible spirit as wel as he 9 Or if they hold it no absurdâ—ty to say we must believe two or three places It seemeth good to the Holy Ghost and us Peter feed my sheep by a publick and authentick spirit teaching us from these to rely upon the Pope in all other parts of Gods Word because as it must be supposed we have but a private spirit for their assurance by this supposition the Popes authority in respect of us must have the same excesse of superiority unto Scriptures that a publick spirit hath unto a private or the Pope who believeth all Scriptures by a publick spirit hath unto a private man This publick spirit whereof they vaunt is the same which did inspire the Scriptures to Atoses the Prophets and Apostles and must by this position be the Pope or Churches immediate Agent for establishing this inviolable league of absolute allegeance with mens souls unto them but of none so absolute to their Creator and Redeemer and the rest of whose written laws and eternal decrees must be communicated unto them by a private spirit and subscribed unto with this condition If the Pope shal witnesse them to be his laws or to have this or that meaning 10 Nor can our adversaries deny the truth of this subsequent collection If it were possible for the Pope in matters controversed to teach contrary to Gods Word we were bound to follow him For they themselves 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 proves that our Assent to any Scriptures besides those which teach the Popes authority cannot in it self be perfect and absolute but subject to this condition if the Pope be infallible And even of those places which as they pretend witnesse him to be such there yet remains a further difficulty These the Pope believes not because they are confirmed to him by his predecessor but directly and immediately by his publick spirit But may private men believe them so too No. For these especially and the Churches infallibility contained in them are by all our adversaries consent propositions of Faith in respect of us and need by their doctrine the proposal or
is essentially subordinate CAP. IV. Containing a further Resolution of Romish faith necessarily inferring the authority of the Romish Church to be of greater authority then Gods Word absolutely not only in respect of us IF we rack the former syllogism a little farther and stretch it out in every joynt to its ful length we may quickly make it confesse our proposed conclusion and somewhat more The Syllogism was thus What soever God hath spoken is most true But God hath spoken and caused to be written all those words contained in the Canon of Scriptures acknowledged by opposite religions of these times Therefore these words are most true The certainty of the Minor depends as our adversaries wil have it upon the present Romish Churches Insallibility which hath commended unto us these Books for Gods Word Be it then granted for disputations sake that we cannot know any part of Gods Word much lesse the just bounds extent or limits of all his words supposed to be revealed for our good but by the Romish Church The Spiritual Sense or true meaning of al most or many parts of these determinate Volums and visible Characters as yet is undeterminate and uncertain whereas all ponts of belief must be grounded on the determinate and certain sence of some part of Gods Word revealed for our adversaries acknowledg all points of Faith should be resolved into the First Truth Hence if we descend to any particular or determinate conclusion of Faith it must be gathered in his Syllogism Whatsoever the Church teacheth concerning the determinate and true sence of Scriptures whereon points of Faith are grounded is most trâ—â— But the Church teacheth thus and thus for example That her own authority is infallibly taught by the Holy Ghost in these words Peter feed my sheep Peter I have prayed for thee that thy faith should not fail ergo this sence and meaning of these words is most true And as true as it is must the sence likewise of every proposition or part of Scripture by this Church expounded or declared be accounted 2 The Major proposition of this Syllogism is as undoubted amongst the Roman Catholicks as the Major of the former was unto all Christians but as yet the Minor The Church doth give this or that sence of this or that determinate place may be as uncertain indeed as they would make our belief unto the Minor proposition in the general Syllogism before it be confirmed by the Churches authority For how can we be certain that the Church doth teach al those particulars which the Jesuites propose unto us we have Books indeed which go under the name of the Trent Councel but how shall we know that this Councel was lawfully assembled that some Canons have not been foisted in by private Spirits that the Councel left not some unwritten tradition for explicating their decrees after another fashion then the Jesuites do who shall assure us in these or like doubts The present Church All of us cannot repair to Rome such as can when they come thither cannot be sure to hear the true Church speak ex Cathedra If the Pope send his Writs to assure us what Critick so cunning as to assure us whether they be authentick or counterfeit Finally for all that can be imagined in this case only the Major of the Catholick syllogism indefinitely taken is certain and consequently no particular or definite conclusion of Faith can be certain to a Romanist because there are no possible means of ascertaining the Minor What the true Church doth infallibly define unto his Conscience 3 Or if they wil hold such conclusions as are ordinarily gathered from the Trent Councel or the Popes decisions as infallible points of faith they make their authority to be far greater then the infallibility of Gods written word yea more infallible then the Deity This Collection they would deny unlesse it followed from their own premisses These for example That a conclusion of faith cannot be gathered unless the minor God did say this or that determinately be first made certain But from the Pope or Churches infallibility conclusions of faith may be gathered albeit the minor be not certain de Fide For who can make a Jesuites report of the Popes Decrees or an Historical relation of the Trent Councel certain de fide as certain as an Article of faith And yet the Doctrine of the Trent Councel and Popes Decrees must be held de fide upon pain of damnation albeit men take them only from a Priests mouth or upon a Jesuites faith and credit 4 This is the madnesse of that Antichristian Synagogue that acknowledgeth Gods Word for most infallible and the Scriptures which we have for his word if it self be infallible For it tels us they are such yet wil not have collections or conclusions with equal probability deduced thence so firmly believed by private men as the collections or conclusions which are gathered from the Churches Infallibility An implicit faith of particulars grounded upon the Churches general infallibility so men stedfastly believe it may suffice But implicit faith of particulars grounded only upon our general Belief of Gods infallibility providence or written word sufficeth not This proves the authority of the Church to be above the athority of Scriptures or the Deity absolutely considered not only in respect of us that is all besides the Pope and his Cardinals For that is of more authority absolutely not only in respect of us which upon equal notice or knowledge is to be better believed more esteemed or obeyed but such is the authority of the Church in respect of the divine authority such is the authority of the Popes Decrees in respect of Gods Word For the Minor proposition in both the former Syllogisms being alike uncertain the conclusion must be more certain in that Syllogism whose major relies upon the Popes infallibility then in the other whose Major was grounded upon the infallibility of the Deity 6 Briefly to collect the sum of all The authority of the Church is greater then the authority of Scriptures both in respect of Faith and Christian Obedience In respect of Faith because we are bound to believe the Churches decisions read or explicated unto us by the Popes messenger though a Sir John Lack-latin without any appeal but no part of Scripture acknowledged by us and them we may believe without appeal or submission of our interpretation to the Church albeit the true sence and meaning of it seem never so plain unto private consciences in whom Gods Spirit worketh Faith The same argument is most firm and evident in respect of Obedience 6 That authority over us is alwayes greatest unto which we are to yield most immediate most strict and absolute obedience but by the Romish Churches Doctrine we are to yield supream and most absolute obedience to the Church more supream and absolute then unto Gods word therefore the authority of the Church is greater over us The Major is out of controversie seeing
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
Without the help or ministerie of man We maintain as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceive and speak of the Church indefinitely taken not consined to any determinate place not appropriated to any individual or singularized persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As he that should say Socrates by man was taught his learning doth not mean the specifical nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect we use when we say Every one that truly cals God father receives instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith unto whom such Filial Obedience as elsewhere we have spoken of is due The difference likewise between the Romanists and us hath partly been discussed before In brief it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing us to the Infallible Truth or true sense of Gods word yet no infallible Rule whereon finally or absolutely we must rely either for discerning divine Revelations or their true meaning But as those resentâ—â—ances of colours which we term Species visibiles are not seen themselves though necessary for the sight of real colours so this Minisiery of the Church alâ—… in it self not infallible is yet necessarily required for our right apprehension 〈◊〉 the Divine Truth which in it self alone is most infallible yea as infallible to us as it was ‖ to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiving it They conceived it immediately without the Ministery or instruction of man so cannot we This difference elsewhere I have thus resembled As trees and plants now growing up by the ordinary husbandry of man from seeds precedent are of the same kind and quality with such as vvere 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 Sown and cherished by the daily industry of faithful Ministers 3 Neither in the substance of this assertion nor manner of the explication do we much differ if ought from Canus in his second book 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 saith he resolved their faith into truth and authority divine Therefore we must not resolve our faith into the humane authority of the Church For the faith is the same and must have the same Formal Reason For better confirmation of which assertion he adds this reason Things incident to the object of any habit by accident do not alter the formal reason of the object Now that the Articles of faith should be proposed by these or these men is meerly accidental wherefore seeing the Apostles and Prophets did assent unto the Articles of faith because God revealed them the reason of our assent must be the same Lastly he concludes that the Churches authority miracles or the like are only such precedent conditions or means for begetting faith as sensitive knowledge exhortations or advise of Masters are for bringing us to certain knowledge in demonstrative faculties Had either this great Divine spoken consequently to this doctrine in his 5th Book or would the Jesuites avouch no more then here he doth vve should be glad to give them the right hand of fellowship in this point But they go all a wrong way unto the truth or would to God any way to the truth or not directly to overthrow it Catharinus though in a manner ours in that question about the certainty of salvation saith more perhaps then they meant whom Canus late taxed Avouching as Bellarmin cites his opinion that divine faith could not be certain and infallible unlesse it were of an object approved by the Church Whence would follow what Bellarmin there infers that the Apostles and Prophets should not have been certain of their Revelations immediately sent from God until the Church had approved them which is a doctrine wel deserving a sharper censure then Bellarmin bestows on Cathirinus Albeit to speak the truth Bellarmin was no fit man to censure though the other most worthy to be severely censured Catharinus might have replied that the Prophets and Apostles at least our Saviour in whom Bellarmin instanceth vvere the true Church as wel as they make the Pope Nor can Valentia's with other late â—esuites opinions by any pretence or thew hardly Bellarmins own be cleared from the same inconveniences he objects to Catharinus as will appear upon better examination to be made hereafter CAP. XXVII That the Churches Proposal is the true immediate and prime cause of all obsolute belief any Romanist can have concerning any determinate divine Revelation 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we believe divine Revelations This speech of his is Equivocal and in the equivocation of it I think Valentian sought to hide the truth The ambiguity or Fallacy is the same which was disclosed in Bellarmins reply unto us objecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or divine revelations may be taken either indefinitely for whatsoever God shall be supposed to speak or for those particular Scriptures or Revela tions which we suppose he hath already revealed and spoken Or Valentian may speak of the object of our belief not of belief it self If we take his meaning in the former sense what he faith is most true For the Churches infallibility is no cause why we believe that to be true vvhich vve suppose God hath revealed nor did vve ever charge them with this assertion This is an Axiom of nature presupposed in all Religions yet of which none ever knew to make so great secular use as the Romish Church doth But if we speak of that Canon of Scripture which vve have or any things contained in it all which vve and our adversaries joyntly suppose to have come from God the only cause vvhy vve do or can rightly believe them is by Jesuitical doctrine the Churches infallibility that commends them unto us 2 If that Church which Valentian holds so infallible should have said unto him totidem verbis you must believe the books of Maccabees are canonical even for this reason that your holy Catholick Mother tels you so he durst not but have believed as wel the reason as the matter proposed To wit That these Books were Canonical because the Church had enjoyned him so to think albeit his private conscience left to Gods grace and
it self would rather have held the Negative For if we believe as the Papists generally instruct us that we our selves all private spirits may erre in every perswaâ—on of faith but the Church which onely is assisted by a publick spirit cannot possibly teach amisle in any We must upon terms as peremptory and in equal degree believe every particular point of faith because the Church so teacheth us not because we certainly apprehend the truth of it in itself For we may erre but this publick spirit cannot And consequently we must infallibly believe these propositions ‖ Christ is the Redeemer of the world not Mahomet ‖ There is a Trinity of persons in the divine nature for this reason only that the Church commends them unto us for divine revelations seeing by their arguments brought to disprove the sufficiency of Scriptures or certainty of private spirits no other means possible is left us Nay were they true we should be only certain that without the Churches proposal we stil must be most uncertain in these and all other points because the sons are perpetually obnoxious to errour from which the mother is everlastingly priviledged The same propositions and conclusions we might conditionally believe to be absolutely authentick upon supposal they were Gods word but that they are his word or revelations truly divine we cannot firmly believe but only by firm adherence to the Churches infallible authority as was in the second Section deduced out of the Adversaries principles Hence it follows that every particular proposition of Faith hath such a proper causal dependance upon the Churches proposal as the conclusion hath upon the premisses or any particular upon it universal Thus much Sacroboscus grants 3 Suppose God should speak unto us face to face what reason had we absolutely and infallibly to believe him but because we know his words to be infallible his infallibility then should be the proper cause of our belief For the same reason seeing he doth not speak unto us face to face as he did to Moses but as our adversaries say reveals his will obscurely so as the Revealer is not manifested unto us but his meaning is by the visible Church which is to us in stead of Prophets Apostles and Christ himself and all the several manners God used to speak unto the world before he spake to it by his only son this Panthea's infallibility must be the true and proper cause of our Belief And Valentian himself thinks that Sarah and others of the old world to whom God spake in private either by the mouth of Angels his son or holy spirit or by what means soever did not sin against the doctrine of saith or through unbelief when they did not believe Gods promises They did herein unadvisedly not unbelievingly Why not unbelievingly because the visible Church did not propose these promises unto them 4 If not to believe the visible Churches proposals be that which makes distrust or dissidence to Gods promises infidelity then to believe them is the true cause of believing Gods promises or if Sarah and others did as Valentian faith unadvisedly or imprudently in not assenting to divine truths proposed by Angels surely they had done only prudently and advisedly in assenting to them their assent had not been truly and properly belief So that by this assertion the Churches proposal hath the very remonstrative note and character of the immediat and prime cause whereby we believe and know matters of saith For whatsoever else can concur without this our aslent to divine truths proposed is not true Catholick belief but firmly believing this infallibility we cannot erre in any other point of faith 5 This truth Valentian elsewhere could not dissemble howsoever in his prosessed resolution of Faith he sought to cover it by change of apparel Investing the Churches proposal only with the title of a Condition requisite and yet withal so dislonant is falsity to it self making it the Reason of believing divine Revelations If a reason it be why we should believe them need must it sway any reasonable minde to embrace their truth And whatsoever inclines our minds to the embracement of any truth is the proper efficient cause of belif or assent unto the same Yea Efficiency or Causality it self doth Formally consist in this inclination of the minde Nor is it possible this proposal of the Church should move our minds to imbrace divine Revelations by any other means then by believing it And Belief it self being an inclination or motion of the mind our minds must first be moved by the Churches proposal ere it can move them at all to assent unto other divine truths Again Valentian grants that the orthodoxal or catechistical answer to this interrogation Why do you believe the doctrine of the Trinity to be a divine revelation is because the Church proposeth it to me for such He that admits this answer for sound and Catholick and yet denies the Churches proposal to be the true and proper cause of his Belief in the former point hath smothered doubtlesse the light of nature by admitting too much artificial subtilty into his brains For if a man should ask why do you believe there is a fire in yonder house and answer were made Because I see the smoak go out of the Chimney should the party thus answering in good earnest peremptorily deny the sight of the smoak to be the cause of his Belief there was a fire he deserved very wel to have either his tongue scorched with the one or his eys put out with the other Albeit if we speak of the things themselves not of his Belief concerning them the fire was the true cause of the smoak not the smoak of the fire But whatsoever it be Cause Condition Circumstance or Effect that truly satissieth this demand Why do you believe this or that it is a true and proper cause of our belief though not of the thing believed If then we admit the Churches proposal to be but a condition annexed to divine revelations yet if it be an infallible medium or mean or as our adversaries all agree The only mean infallible whereby we can rightly believe this or that to be a divine revelation it is the true and only infallible cause of our Belief That speech of Valentian which to any ordinary mans capacity includes as much as we now say was before alledged That Scripture which is commended and expounded unto us by the Church is eo ipso even for this reason most authentick and clear He could not more emphatically have expressed the Churches proposal to be the true and prime cause why particular or determinate divine revelations become so credible unto us His Second Sacrobosâ—us hath many speeches to be inserted hereafter to the same effect Amongst others where Dâ— Whittaker objects that the principal cause of faith is by Papists ascribed unto the Church he denies it only thus far What we believe for the Churches proposal we
jointly believe for God speaking either in his written word or by tradition Yet if a man should have asked him why he did or how possibly he could infallibly believe that God did speak all the words either contained in the Bible or in their traditions he must have given either a womans answer because God spake them or this because our holy mother the Church doth say so For elsewhere he plainly avows the Books of Canonical Scripture need not be believed without the Churches proposal whose infallible authority was sufficiently known before one tittle of the New Testament was written and were to be acknowledged though it had never been he plainly confesseth withal that he could not believe the Scriptures taught some principal Articles of faith most firmly believed by him unless the Churches authority did thereto move him against the light of natural reason Now if for the Churches proposal he believe that which otherwise to believe he had no reason at all but rather strong inducements to the contrary as stedfastly as any other truth the Churches infallibility must be the true and only cause both why he believes the mystery proposed and distrusts the natural dictates of his conscience to the contrary In sine he doth not believe there is a Trinity for in that Article is his instance because God hath said it but he believes 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 think they believe the Church because God speaks by it when it is evident they do not believe God but for the Churches testimony well content to pretend his authority that her own may seem more Soveraign Thus make they their superstitious groundless magical Faith but as a wrench to wrest that principle of nature Whatsoever God saith is true to countenance any villany they can imagin as wil better appear hereafter But first the Reader must be content to be informed that by some of their Tenents the same Divine revelations may be asâ—ented unto by the Habit either of â—heologie or of Faith both which are most certain but herein diâ—ferent That tâ—e former is discursive and resembles science properly so called the later not so but rather like unto that habit or faculty by which we perceive the truth of general Maxims or unto our bodily sight which sees divers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of private spirits their arguments suppose Divine revelations must be believed by the Habit of Theologie which is as a sword to oâ—â—end us Whiles we assault them and urge the unstability of their resolutions they slie unto the non disâ—ursive Habit of faith infused as their best buckler to ward such blows as the Habit of Theologie cannot bear off 6 Not here to dispute either how truly or pertinently they deny â—aith infused to be a discursive habit the Logical Reader need not I hope my adâ—onition to observe that faith or belief whether habitual or actual unlesse discursive cannot possibly be resolved into any preexistent Maxim or principle From which grant this Emolument wil arise unto our cause that the Churches authority cannot be proved by any divine revelation or portion of Scripture seeing it is an Article of Faith and must be believed â—odâ—m intuâ—â—u with that Scripture or part of Gods Word whether written or unwritten that teacheth it as light and colours are perceived by one and the same intuition in the same instant And by this assertion we could not so properly say We beleeue the divine revelation because we believe the Church nor do we see colours because we see the light but We may truly say that the objects of our faith divine revelations are therefore actually credible or worthy of belief 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's whom in the point in hand I most mention because Doctor Whitakers Objections against their Churches Doctrine as it hath been delivered by Bellarmine and other late Controversers hath enforced him clearly to unfold what Bellarmine Stapleton and Valentian left unexpressed but is implicitely included in all their Writings But ere we come to examine the full inconveniences of their opinions I must request the Reader to observe that as oft as they mention Râ—solution of faith they mean the discursive habit of Theologie For all resolution of Belief or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely avoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equivalent assertions acknowledged by all the Romanists this day living it will appear that Valentian was either very ignorant himself or presumed he had to deal with very ignorant Adversaries when he denied that the last resolution of Catholick faith was into the Churches authority which comes next in place to be examined CAP. XXVIII Discovering either the grosse ignorance or notorious craft of the Jesuite in denying his Faith is finally resolved into the Churches veracity or infallibility That possibly it cannot be resolved into any branch of the First Truth 1 IT were a foolish question as Cajetan saith Valentian hath well observed if one should ask another why he believes the First Truth revealing For the Assent of Faith is finally resolved into the First Truth It may be Cajetan was better minded towards Truth it self first or secondary then this Jesuite was which used his authority to colour his former rotten position That the Churches proposal by their doctrine is not the cause of faith but our former distinction between belief it self and it object often confounded or between Gods Word indefinitely and determinately taken if well observed will evince this last reason to be as foolish as the former assertion was false No man saith he can give any reason besides the infallibility of the Revealer why he beleeves a divine Revelation It is true no man can give nor would any ask why we believe that which we are fully perswaded is a divine Revelation But yet a reason by their positions must be given why we believe either this or that truth any particular or determinate portion of Scripture to be a divine Revelation Wherefore seeing Christian Faith is alwayes of desinite and particular propositions or conclusions and as Bellarmine saith and all the Papists must say these cannot be known but by the Church As her infallible proposal is the true and proper cause why we believe them to be infalliblie true because the onely cause whereby we can believe them to be divine revelations so must it be the essential principle into which our Assent or Belief of any particular or determinate
purpose in whose will or pleasure the finall cause of any natural effect alwayes consists And seeing nothing in Nature can preoccupate his will no cause can be precedent to the finall This consideration of naturall effects tending as certainly to their proposed end as the arrow flyes to the mark caused the irreligious Philosopher to acknowledge the direction of an intelligent supernatural agent in their working the accomplishment of whose will and pleasure as I said must be the finall cause of their motions as his will or pleasure which bestows the charges not the Architect unlesse he be the owner also is the final cause why the house is built Finally every End supposeth the last intention of an intelligent Agent whereof to give a reason by the Efficient which onely produceth works or meanes thereto proportioned would be as impertinent as if to one demanding why the bell rings out it should be answered because a strong fellow puls the rope 7 Now that which in our Adversaries Doctrine answers unto the cause indemonstrable whereinto final resolution of Natures works or intentions of intelligent agents must be resolved is the Churches Authority Nor can that if we speak properly be resolved into any branch of the first Truth for this reason besides others alledged before that all resolutions whether of our perswasions or intentions or of their objects works of Art or Nature suppose a stability or certainty in the first links of the chain which we unfold the latter alwayes depending on the former not the former on the latter As in resolutions of the latter kind lately mentioned imitating the order of composition actual continuation of life depends on breathing not breathing on it breathing on the lungs not the lungs mutually on breathing so in resolutions of the other kind which inverts the order of composition the use or necessity of lungs depends upon the use or necessitie of breathing the necessitie or use of breathing upon the necessity or use of life or upon his will or pleasure that created one of these for another Thus again the sensitive faculty depends upon the vital that upon mixtion mixtion upon the Elements not any of these mutually upon the sensitive faculty if we respect the order of supportance or Natures progresse in their production Whence he that questions whether some kinds of plants have sense or some stones or metals life supposeth as unquestionable that the former have 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 depend on the sensitive the sensitive not on any of them For God would not have his creatures indued with sense that they might live or live that they might have mixt bodies but rather to have such bodies that they might live to live that they might enjoy the benefit of sense or the more noble faculties 8 Can the Jesuite thus assigne any determinate branch of the First Truth as stable and unquestionable before it be ratified by the Churches authority Evident it is by his positions that he cannot and as evident that belief of the Churches authority cannot depend upon any determinate branch of the First Truth much lesse can it distinctly be thereinto resolved But contrariwise presse him with what Divine precept soever written or unwritten though in all mens judgements the Churches authority set aside most contradictory to their approved practises for example That the second Commandement forbids worshipping Images or adoration of the consecrated Host he straight inverts your reason thus Rather the second Commandement forbids neither because the holy Church which I believe to be infallible approveth both Lastly he is fully resolved to believe nothing for true which the Church disproves nothing for false or erroneous which it allowes Or if he would answer directly to this demand To what end did God cause the Scriptures to be written He could not â—â—sonâ—â—t to his tenents say That we might infallibly rely upon them but rather upon the Churches authority which it establisheth For Gods Word whether written or unwritten is by their Doctrine but as the testimony of some men deceased indefinitely presumed for infallible but whose material extent the Church must first determine and afterwards judge without all appeal of their true meaning Thus are all parts of Divine truthes supposed to be revealed more essentially subordinate to the Churches authority then ordinary witnesses are to royal or supreme judgement For they are supposed able to deliver what they know in termes intelligible to other mens capacities without the Prince or Judges ratification of their sayings or expositions of their meanings and judgement is not ordained for producing witnesses but production of witnesses for establishing judgement Thus by our adversaries Doctrine Gods Word must serve to establish the Churches authority not the Churches authority to confirm the immediate soveraigntie of It ever our souls 9 Much more probably might the Jew or Turk resolve his faith unto the First Truth then the modern Jesuited Papist can For though their deductions from it be much what alike all equally sottish yet these admit a stabilitie or certainty of what the First Truth hath said no way dependant upon their authority that first proposed or commended it unto them The Turks would storme to hear any Mufti professe He were as well to be believed as was Mahomet in his life time that without His proposal they could not know either the old Testament or the Alcoran to be from God So would the Jews if one of their Rabbines should make the like comparison betwixt himself and Moses as the Jesuite doth betwixt Christ and the Pope who besides that he must be as well believed as his Master leaves the authority of both Testaments uncertain to us unlesse confirmed by his infallibility But to speak properly the pretended derivation of all three heresies from the First Truth hath a lively resemblance of false pedegrees none at all of true Doctrine and resolutions Of all the three the Romish is most ridiculous as may appear by their several representations As imagine there should be three Competitors for the Roman Empire all pleading it were to descend by inheritance not by election all pretending lineal succession from Charles the Great The first like to the Jew alledgeth an authentick pedegree making him the eldest The second resembling the Turk replies that the other indeed 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 pleads it was bequeathed him by the Emperors last Will and Testament from whose death his Ancestors have been intit'led to it and produceth a pedegree to this purpose without any other confirmation then his own authority adding withall that unlesse his competitors and others will believe his records and declarations written or unwritten to be most authentick they cannot
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
on Him Accidents have a kind of existence peculiar to themselves yet cannot so properly be said to exist as their subjects on whom they have such double dependance Nor can the Moon so truely say my beauty is my own as may the Sun which lends light and splendor to this his sister as it were upon condition she never use it but in his sight For the same reason That for which we believe another thing is alwaies more truely more really and more properly believed then that which is believed for it if the one belief necessarily depend upon the other Tam in facto esse quam in sieri from the first beginning to the latter end For of beliefs thus mutually affected the one is real and radical the other nominal or at the most by participation only real This consequence is unsound Intellective knowledge depends on sensitive therfore sensitive is of these two the surer The reason is because intellective knowledge depends on sensitive onely in the acquisition not after it is acquired But this inference is most undoubted We believe the conclusion for the premisses therefore we believe the premisses the better because belief of the conclusion absolutely depends upon the premisses during the whole continuance of it This is the great Philosophers Rule and a branch of the former Axiom And some justly question whether in Scholastick proprietie of speech we can truely say there is a belief of the conclusion distinct from the belief of the premisses or rather the belief of the premisses is by extrinsical denomination attributed unto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particular essentially subordinate to an universal of truth unquestionable As be that infallibly believes every man is a reasonable creature infallibly believes Socrates is such Nor can we say there be two distinct beliefs one of the universal another of this particular for he that sayeth All excepteth â—one If Socrates then make one in the Catalogue of men he that formerly knew all knew him to be a reasonable Creature all he had to learn was what was meant by this name Socrates a man or a beast After he knows him to be a man in knowing him to be a reasonable creature he knows no more then he did before in that uniuersal Every man is a reasonable creature The like consequence holds as firm in our present argument He that believes this universal Whatsoever the Church proposeth concerning Scriptures is most true hath no more to learn but onely what particulars the Church proposeth These being known we cannot imagine there should be two distinct Beliefs one of the Churches general infallibilitie another of the particular truths or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the Churches proposal believes or knowes this particular The Book of Revelations was from God receives no increase of former belief For before he believed all the Church did propose and therefore this particular Because one of all 4 The truth of this Conclusion may again from a main principle of Romish Faith be thus demonstrated Whatsoever unwritten traditions the Church shall propose though yet unheard of or unpossible otherwise to be known then onely by the Churches asseveration all Romanists are bound as certainly to believe as devoutly to embrace as any truths contained in the written word acknowledged by us the Jews and them for divine Now if either from their own experience the joynt consent of sincere antiquitie or testimony of Gods spirit speaking to thâ—m in private or what means soever else possible or imaginable they gave any absolute credence unto the written word or matters containd in it besides that they give unto the Churches general veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiâ—r to them must needs be morefirmly believed and embraced then such unwritten traditions as are in themselves suspicious uncapable of other Credit then what they borrow from the Church For in respect of the Churches proposal which is one and the same alike peremptory in both Scriptures and traditions of what kind soever must be equally believed And if such traditions as can have no assurance besides the Churches testimony must be as well believed as Scriptures or Divine truths contained in them the former conclusion is evidently necessary That they neither believe the Scriptures nor the truths contained in them but the Churches proposal of them onely For the least belief of any Divine Truth added to belief of the Churches proposal which equally concerns written and unwritten verities would dissolve the former equality But that by the Trent Councel may not be dissolved Therefore our adversaries in deed and verity believe no Scriptures nor Divine written Truth but the Churches proposal onely concerning them And Sacrobosous bewrays his readâ—ness to believe the Church as absolutely as my Châ—istian can do God or Christ though no 〈◊〉 of the New-Testament were extant Foâ— â—hat the Church cannot erre was an â—…led by God proposed by the Church â—… by the thâ— faithful before any part of the New â—estament was written Now he that without 〈◊〉 Dâ—ctrines of Jesus Christ would believe the Doctrines of faith as sirmly as with it believes not the Gospel which now he hath but their authorities onely upon which though we had it not he would as absolute rely for all matters of Doctrine supposed to be contained in it 5 Of further to illustrate the truth of our conclusion with this Jesuites former comparison which hath best illustrated the Romish Churches Tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seen of us but by the light so by his Doctrine neither the Canon of Scriptures or any part thereof can be known without the Churches testimony Again as removal of light presently makes us lose the sight of colours so doubt or denial of the Churches authority dâ—prives us of all true and stedfast belief concerning Gods Word or any matter contained in it God as they plead hath revealed his will obseurely and unto a distinct or clear apprehension of what is obscurely revealed the visible Churches declaration is no less necessary then light to discernment of colours The Reason is one in both and is this As the actual visibility of colours wholly depends upon the light as well for existence as duration so by Jesuitical Doctrine True belief of Scriptures wholly depends on the visible Churches Declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it self is more visible then colours seeing by it alone colours become actually visible so will it necessarily follow that the Churches Declaration that is the Popes priviledge for not
much grieved at the Trent Councels impietie but now I wonder at these grave Fathers folly that would trouble themselves with prescribing so many Canons or overseeing so large a Catechisme when as the beginning of Protagoras Book one or two words altered might have comprehended the entire confession of such mens faith as rely upon their Fatherhoods The Atheist thus began his Book De dijs non haâ—â—o quod decam utrum sint necne Concerning the Gods or their being I can say nothing A private Roman Catholick might render an entire account of his faith in termes as brief De Christo Christiana fide non habeo quod dicam utrum sint necne Whether there be a Christ or Christian Religion be but a Politick Fable I have nothing to say peremptorily yea or no the Church or Councel can determine whom in this and all other points wherin God is a party I will absolutely believe whilest I live if at my death I find they teach amâ—e let the devil and they if there be a devil decide the controversie Yet this conceit or conditional Belief of Christ and Christianity conceived from the former serves as a ground colour for disposing mens souls to take the sable dye of Hell wherewith the second main stream of Romish impietie will deeply infect all such as drink of it For once believing Gods Word from the Churches testimony this absolute submission of their consciences to embrace that sence it shall suggest sublimates them from refined Heathinisme or Gentilisme to diabolisme or symbolizing with infernal spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written Lawes to his dishonour For just proof of which imputation we are to prevent what as we late intimated might in favour of their opinion be replied to our former instance of light and colours 9 Some perhaps well affected would be resolved why as he that sees colours by the sun sees not only the sun but colours with it so he that believes the Scriptures by relying upon the Church should not believe the Church onely but the Scriptures too commended by it The doubt could hardly be resolved if according to our adversaries Tenent the Churches declarations did confirm our faith by illustrating the Canon of Scriptures or making particular truths contained in it inherently more perspicuous as if they were in themselves but potentially credible and made actually such by the Churches Testimony which is the first and Principal Credible in such sort as colours become actually visible by illumination of the principal 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 Sun though most necessary unto sight is yet necessary onely in respect of the object or for making colours actually visible which made such or sufficiently illuminated are instantly perceived without further intermediation of any other light then the internal light of the Organ in discerning colours alwayes rather hindered then helped by circumfusion of light external For this reason it is that men in a pit or cave may at noon day see the starres which are invisible to such as are in the open air 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 objects either actually visible in themselves or sufficiently illuminated are better perceived in darknesse then in the light But so our Adversaries will not grant that after the Church hath sufficiently proposed the whole Canon to be Gods Word the distinct meaning of every part is more clear and facile to all private 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 available to right belief in respect not of the object to be believed Scriptures but of the party believing For as hath been observed no man in their judgement can believe Gods Word or the right meaning of it but by believing the Church and all belief is inherent in the believer Yea this undoubted Belief of the Churches authority is that which in Bellarmine and Sacroboscus's judgement makes a Roman Catholicks belief of Scriptures or divine truths taught by them much better then a Protestants If otherwise the Churches declaration or testimony could without the belief of it infallibility which is inherent in the subject believing make Scriptures credible as the light doth colours visible in themselves a Protestant that knew their Churches meaning might as truely believe them as a Roman Catholick albeit he did not absolutely believe the Church but onely use her help for their Orthodoxal interpretation as he doth ordinary Expositors or as many do the benefit of the Sun for seeing colours which never think whether colours may be seen without it or no. For though it be certain that they cannot yet this opinion is meerly accidental to their sight and if a man should be so wilfull as to maintain the contrary it would argue only blindness of mind none of his bodily sight Nor should distrust of the Romish Churches authority ought diminish our Belief of any divine Truth were her declarations requisite in respect of the object to be believed not in respect of the subject believing 10 Hence ariseth that difference which plainly resolves the former doubt For seeing the Sun makes colours actually visible by adding vertue or lustre to them we may rightly say we see colours as truely as the light by which we see them For though without the benefit of it they cannot be seen yet are they not seen by seeing it or by relying upon it testimony of them Again because the use of light is onely necessarie in respect of the object or for presenting colours to the eye after once they be sufficiently illuminated or presented every creature endued with sight can immediately discern each from other without any further help or benefit of external light then the general whereby they become all alike actually visible at the same instant The Suns light then is the true cause why colours are seen but no cause of our distinguishing one from another being seen or made actuallie visible by it For of all sensible objects sufficiently proposed the sensitive faculty though seated in a private person is the sole immediat supreme Judge and relies not upon any others more publick verdict of them On the contrary because the Romanists supposed firm belief of Scriptures or their true meaning ariseth only from his undoubted belief of the Churches veracicie which is in the believer as in it subject not from any increase of inherent credibilitie or perspicuitie thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth he thinks after the Church hath sufficiently avouched the Scriptures divine truth in general we
cannot infalliblie distinguish the true sence and meaning of one place from another but must herein also rely upon the Churches testimony and onely believe that sence to be repugnant that consonant to the analogie of faith which she shall tender albeit our private consciences be never 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 sence to be obscure and unable to ascertain themselves unlesse the Church adde perspicuitie or facilitie of communicating their meaning to private spirits such after the Churches proposal cannot possibly discern them any better or more directly in themselves then they did before but must wholy rely upon their Prelates as if these were the onely watchmen in the Tower of Gods Church that could by vertue of their place discern all divine truth Others must believe there is an omnipotent God which hath given his Law a Mediator of the new Testament but what the meaning either of Law or Gospel is they may not presume otherwise to determine then weak sights do of things they see confusedly a farre off whose particular distance or difference they must take onely upon other mens report that have seen them distinctly and at hand 11 To illustrate these deductions with the former similitude of the prime and secondary visibles Let us suppose for disputations sake that the Sun which illuminates colours by its light were further indued as we are with sense and reason able to judge of all the differences between them which it can manifest to us and hence challenge to be 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 Moon whom we may not imagine speechlesse be supposed the Sun or Pope of colours his Mercurie or Nuncio As the Papists say we cannot know Scriptures to be Scriptures but by the infallible proposal of the Church so it is evident we cannot see any colour at all unlesse illuminated or proposed by the Suns light But after by it we see them suppose we should take upon us to discourse of their nature or determine of their distinct properties as now we do and the Sun or Pope of colours by himself or his Nuncio should take us up as Duke Humphrey did the blind man restored to sight which he never had lost Yea who taught you to distinguish colours were you not quite blind but now as yet you cannot discern any colours without my publick light and yet will you presume to define their properties and distinguish their natures against my definitive sentence known Must not he that enables you to see them enable you to distinguish them seen Must you not wholly rely upon my authority whether this be white or that black If a man upon these Motives should absolutely believe the Suns determinations renouncing the judgement of his private senses could he truely say that he either knew this colour to be white or that black or another green Rather were he not bound to say I neither know white from black nor black from blew nor blew from green but I know that to be white which the Sun the onely infallible Judge of colours saith is white that onely to be black that blew and that green which he shall determine so to be I may think indeed that the snow is white or coals black but with submission to the Suns determination 12 And yet as you have heard at large out of the Trent Councel and best Apologies can be made for it the Church must be the infallible Judge of all Scripture sence and must absolutely be believed without all appeal to Scriptures not conditionally as she shall accord with them The conclusion hence issuing is most infallible and on their parts most inevitable Whosoever absolutely acknowledgeth this authority in the Church or Consistory and yeelds such obedience unto it in all determinations concerning the Canon of Scriptures doth not believe either this or that determinate proposition of faith or any definite meaning of Gods Word The best resolution he can make of his faith is this I believe that to be the meaning of every place which the Church shall define to be the meaning which is all one as if he had said I do not believe the Scriptures or their meaning but I believe the Churches decision and sentence concerning them He that believes not the Church saith Canus but with this limitation if it give sentence according unto Scriptures doth not believe the Church but the Scriptures By the same reason it followes most directly he that believes not the true sence and meaning of Scriptures but with this reservation if the Church so think or determine doth not believe them but the Church onely For as the Schoolmen say Ubi unum propter aliud ibi unum tantum He that serves God onely because he would be rich doth not serve God but his riches albeit he performe the outward acts of obedience Or if we love a man onely for his affinity with another whom we dearly love we truely and properly love but the one the other onely by way of reflexion or denomination in such a sence as we say a man appears by his proxie that is his proxie appears not he In like sort believing the sence of Scriptures onely from the supposed authentick declaration of the Church or because we believe it we infalliblie believe the Church alone not the Scriptures but onely by an extrinsecal denomination 13 Yet as a man may from some reasons lesse probable have an opinion of what he certainly knowes by motives more sound or as we may love one in some competent measure for his owne sake and yet affect him more entirely for anothers whom we most dearly love so may an absolute Papist in some moral sort believe the Scriptures for themselves or hold their authodoxal sence as probable to his private judgement albeit he believe them most for the Churches sake and that sence best which it commends But this his belief of the Church being by their doctrine more then moral or conditional doth quite overthrow all moral or probable belief he can possiblie have from what ground soever of Scriptures themselves For as I said before the Church shall determine ought contrary to his preconceived 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 habitual because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly contrary to the doctrine of faith Bellarmins prescription in this case is just as if a Physitian or Surgeon should seek to case the pain by ending of the Patients dayes Lest a man should sin against his conscience this
c. He hath not God for his Father that hath not the Church his Mother 465 Churches proposal the Cause of Romish faith 467 The Church the Church see Templum Domini Church see Infallibility Belief The Enthusiasts Circle 150 Circle dolus circulatorius 291 to 293 508 Sacrebosco in a Circle 294 297. see Valentian Coaliers Circle 242 Coaliers Catechisme 292 Conditional see Assent faith belief obedience Cassius his sacriledge at Jerusalem and pilling the Jews punished 67 Crassus his sacriledge at Jerusalem the cause of his destruction 65 66 Crassus his overthrow and sin misapplied ib. Crassus his sinne pointed out in his punishment 66 67 Young Crassus and Old their Ominous stumble as they came out of the Temple at Hierapolis 65. c. St. Cyprian sinned not deadly in contradicting Pope Stephen sayes Bellarmin 313 m. Cup confessed by the Trent Council usuall of old yet forbid by it 330 c. and that upon a Text fore strained 332 c. Cup essentiall 335. Pope may grant it 338 m. A Queen poisoned in the Cup Greg. Tours 330 Council of Trent cited D DAlilah by Poets made Scylla 48 Day of the Lord not limited to one day 100 102 Deliverance from Popery like that from Egypt 138 Divine Authority ground of faith 7 Dialogue of Protestant and Papist 485 Dialogue of Catech. and Consistory 489 Differences dissensions amongst Learned See Scripture Disobedience see Obedience Deucalions flood 50 c. Divels believe how 3 Doctrine Christs doctr tried by Moses his and the Prophets Popes must not be so no not by Christs 428 Belief of Christs Doctrine without triall by Moses c. had been not belief but blindness 429 Christs Doctrine is to Moses his c. as the Conclusion is to the premisses 430 S. Peter proves his doctrine by Moses and the Prophets 453 S. Paul lets his doctrine be examined 456 So doth Christ 428 All doctrine to be tried by scripture 458 Doctrine of Infallibility dangerous to States 499 507 worst of all errors heresies blasphemies ib. in Canonizing Saints dangerous 501 danger from Gods wrath 502 more of the danger of that doctrine 503 This doctrine inverts the Frame of Christian Religion ib. Doubts may arise from extending unduly the meaning of scripture 179 One may in some Case obey or disobey not without doubt yet without sin 180 Every doubt is not sufficient to deny obedience 186 The Text He that doubts c. expounded 179 180 Adam condemned for eating though he doubted not about it 185 One may sin doubting of the Popes or Churches power yet not sin in examining it whilest he doubts says Bell. 313 m. 458 m. 420 Dreams of them in particular 27 c. Wickedness worldliness policie caused defect of Gods warning men by Dreams 29 Bassinas Dream 41 Dreams usual amongst the Patriarchs c. 28 yea to eminent persons and others perhaps that knew not the true God 29 Strabo says Moses taught chastity requisite in those that expected direction from God in Dreams 29 E EDition vulgar part Lucians part S. Jeroms part Theodotions the heretick saies Bellarmine 300 See translation Ecclesiastick writers of the first age why so silent of the wonders of that age 98 99 End he that commends the end commends the necessary means is a rule 420 Eleazar presents a Golden beam to Crassus 66 Emicho wastes the Jews and kils twelve thousand of them 116 Enthusiasme dangerous 150 c. England Jews calamities there 120 c. See Jews Euphrates compounded of Hu prath 56 Evidence excluded from belief 2 Evidence drowns belief 2 Evidence excluded from the thing directly believed not from things united to it 2 Exceptions See objections and universal Experiments of Scripture-truth in our selves how to be found 140 to 145 how to be framed in our selves 144 Experience confirmed S. Peter in the truth of a known Oracle 140 Experiments fruitful and powerful in hearts prepared 142 c. Experiments uneffectual in hearts indisposed why 143 c. Experiments of scripture truth small in our dayes and why so 145 Script as rule of dyet Experiments as nutriment Gods spirit as the digestive 150 c. Experiments confirm faith 408 411 428 433 508 Experience of evil threatned begets hope of good promised 415 F FAbius Ursinus his Oration 50â— Fables resembling truths Helicon Bâ—â—r Cadmus Moses Scylla Dâ—lâ—la Nâ—obe Lots wâ—… 47 c. 59 Fathers how they used the authority of the Church 243 Faith to beget it in children parents instructions be necessary 411 412 413 Faith confirmed how See experiments Jeremies Faith confirmed by seeing Gods threats fulfilled 416 Gideons Faith confirmed 414 To settle and ripen Faith a rule 421 See rule Christ risen revived his disciples Faith by what Moses and Prophets had foretold of him 449 Not of Faith three meanings of that text or phrase 177 to 184 The universality of it limited 178 See Actions see doubts The doubt and disobeying may be not of Faith as well as the positive action 179 Omission may be not of faith as well as commission 185 Implicate Faith Romish differs from conditional Belief 196 Popish writers make the Church mistress of mâ—ns Faith 197 Roman rule of Faith unsufficient 297 to 305 Of Romish Faith the first main ground â—…ds to Atheism second to Heathenism c. 484 c. Resolution of Faith by Valentian 292 464 c. He resolves Faith into the Churches authority not into the first verity 471 472 c. Not into Gods veracity or truth of his word 478 c. Resolution of Faith two fold 472 Foundation what a Foundation the Papists make Christ 356 G GIdeons faith confirmed 414 Gersons caveat to the Pope about Canonizing of Saints 501 Godesaealchus a dutch priest perswades the King of Hungary to kill the Jews 117 Greek letters and inventions taken from the Hebrew 57 Great day of the Lord not to be limited to one day 100 102 Gyants frequent in Moses's daies 35 c. Gyants about mount Vesuvius 101 Gods patience to the Iews a mercy to the Gentiles 80 c. Gods mercy and justice exemplified in the Iews 91 Gods justice and wisdom in the Iews calamity 133 His proceedings against them even to this day most just and most wise ib. Gods favours to Ancient Iews paralleld with the the like to the Gentiles 135 c Gods judgements why not so signal now as in former times 137 Gods providence in the reformation from Popery remarkable 138 c Gods providence how little observed 143 c Gods providence in making the Papists to acknowledge the Apocalyps for Canonical 148 Gods providence in preserving clauses of scripture 149 Gods Spirit not to be discerned but by his fruits 150 H HAnnahs faith confirmed by experiment 142 c Of Hannah more 143 Harmony of sacred Writers 17 c Henry 3. cruel to the Iews 123 Henry 8. by prosopopaeia brought in 372 Heathen objections against the Iews all prevented by Iewish Writers 78 c Hereticks urge scripture 235
of their vanity dispose our minds to embrace the stability of Gods Word with greater stedfastnesse We know the vertue and benefit of the Sun not so much by looking upon it self continually or directly as by the variety of other objects or colours all pleasant with it to the eye but altogether invisible or indistinguishable without it so for mine part I must professe that such historical narrations poetical fictions or other conceits of Heathens as they themselves knew little use of nor should I have done had I been as they were being compared with this heavenly light of Gods Word did much affect me even in my best and most retired meditations of sacred mysteries their observation as it were tied my soul by a new knot or fest more surely unto that truth which I knew before to be in it self most sure most infallible Yea even in points wherein my heart unto my seeming was best established it much did nourish augment and strengthen belief already planted to observe the perfect consonancie of profane with sacred Writers or the occasions of their dissonancie to be evidently such as Scriptures specifie that of many events wondred at by their Heathenish relators no tolerable reason could be given but such as are subordinate to the never-failing rules of Scripture And whosoever will may I presume observe by Experiment the truth of what I say There is no motive unto belief so weak or feeble but may be very available for quelling temptations of some kind or other either in speculation or practise oft-times such as are absolutely more weak or feeble more effectuall for expelling some peculiar distrust or presumption then others farre more forcible and strong for vanquishing temptations of another kinde in nature most grievous Many half students half gallants are often tempted either to distrust the commendations of this Eden which we are set to dress or distaste the food of life that grows within it from delights suggested by prophane books wherewith commonly they are first acquainted and hence much affect the knowledge their Authors profer as likely to Deifie them in the worlds eies Our proneness to be thus perswaded is a witness of our first parents transgression and these suggestions as reliques of Satans baits whereby he wrought their bain But what is the remedy not to tread in any heathenish soil lest these serpents sting us rather the best medicine for this malady would be a confection of that very flesh wherein such deadly poyson lodged Other arguments may more perswade the judicious or such as in some measure have tasted the fruits of the spirit But none the curious artist better then such as are gathered from his esteemed Authors Even such as are in faith most strong of zeal most ardent should not much mispend their time in comparing the degenerate fictions or historical relations of times ancient or modern with the everlasting truth For though this method could not add much encrease either to their faith or zeal yet would it doubtless much avail for working placid and milde affections The very pencilmen of sacred writ themselves were taught patience and instructed in the waies of Gods providence by their experience of such events as the course of time is never barren of not alwaies related by Canonical Authors nor immediately testified by the spirit but oft times believed upon a moral certainty or such a resolution of circumstances concurrent into the first cause or disposer of all affairs as we might make of modern accidents were we otherwise partakers of the spirit or would we mind heavenly matters as much as earthly Generally two points I have observed not much for ought I know if handled at all by any writer albeit their fruit and use would fully recompence the best pains of any one mans life-time though wholly spent in their discussion whose want in my mind hath been the bane of true devotion in most ages The first is an equivalencie of means in the wisedome of God so proportioned to the diversity of times as no age could have better then the present howsoever they may affect the extraordinary signs and wonders of former generations Of this argument here and there as occasion shall serve in this work elsewhere at large if God permit The second is an equivalencie of Errors Hypocrisie Infidelity and Idolatry all which vary rather their shape then substance in most men through ages nations and professions the ignorance of God remaining for the most part the same his attributes as much though in another kind transformed by many in outward profession joyned with the true Church as in times past by the Heathen The truth of which assertion with the original causes of the error and means to prevent it are discussed at large in the article of the God-head Many likewise for ought their conscience because not rightly examined will witness to the contrary are strongly perswaded they love Christ with heart and soul and so detest as well the open blasphemy or professed hatred which the Jew as the secret enmity the Jesuit or other infamous Hereticks bear against him when as oft times the onely ground of their love to him is their spite to some or all of these as they are deciphered to them in odious shape the onely original of their despite to these the very dregs of Jewish Popish or other Heretical humours in themselves by some light tincture of that truth which they outwardly profess exasperated to more bitter enmity against them with whose internal temper they best agree then otherwise they could conceive as admission to place of credit or authority makes base minds conscious of their own forepast villanies more rigid censurers of others misdemeanors or cruel persecutors of such malefactors as themselves in action have been and in heart yet are were all occasions and opportunities the same then any moderate or sincere man in life and action could be Of the original of this disease with the crisis and remedy as also the tryal of faith inherent in the articles concerning Christ and remission of sins From the manner of Jerusalems progress to her first destruction and discovery of the Jews natural temper the principal subject of my subcisive or vacant hours from these meditations and other necessary imployments of my calling I have observed the original as well of most states as mens miscariages professing true religion to have been from presumption of Gods favour before dangers approach and distrust of his mercy after calamities seiz upon them The root of both these misperswasions to be ignorance or error in the doctrin of Gods providence whose true knowledge if I may so speak is the fertil womb of all sacred moral truths the onely rule of rectifying mens wils perswasions and affections in all consultations or practises private or publick Unto this purpose much would it avail to be resolved whether all things fall out by fatal necessity or some contingently how fate and contingency if compatible each
meditation doth prepare our Hearts to Christian Belief so there is a kinde of Suspition by which we may out-reach the old Serpent in his subtiltie and prevent his former Method of deceit So whilest we read or hear varietie of reports concerning any notable Event or many Writers beating about one matter every one of which may seem improbable in particular Circumstances or else their diversitie such as makes them Incompatible we should be Jealous that there were some Notable Truth whose Belief did concern us which Satan hath sought to disparage by the mixture either of gross improbable fruitless fables or else of dissonant probabilities 2 Truth is the Life and nutriment of the world and the Scriptures are the Veins or Vessels wherein it is contained which soon corrupts and putrifies unless it be preserved in them as in its proper Receptacles as both the fabulous conceits of the Heathen and foolish practises of the Romish Church in many points may witness But as from Asphaltites or the dead sea we may finde out the pleasant streams and fresh springs of Jordan so from the degenerate and corrupted rellish of decayed Truth which is frequent in the puddle and standing lakes of Heathen Writers we may be lead to the pure Fountain of Truth contained in these sacred Volumes of Scripture 3 The Experiments which now we seek or would occasion others chiefly young students to observe are such as the Heathen did guess at or men out of the works of nature by reading of Poets or Ancient Writers may yet doubt of whereas the true resolution of them onely depends upon the Truth set down in Scripture CHAP. IX Observations out of Poets in general and of Dreams in particular 1 THe most exquisite Poems are but a kinde of pleasant waking dream and the art of Poetrie a lively imitation of some delightful visions And as nothing comes into a mans Fancie by night in dreams but the parts or matters of it have been formerly in his outward senses for even when we dream of golden Mountains or Chimeras the several ingredients have a real and sensible truth in them onely the frame or proportion is such as hath no sensible example in the works of nature so in Ancient Poems which were not made in imitation of former as pictures drawn from pictures but immediately devised as we now suppose from the sensible experiments of those times as pictures drawn from a living face many parts and lims have a real and senble truth onely the composition or frame is Artificial and fained such as cannot perhaps be parallel'd in every circumstance with any real events in the course of times And albeit the events which the most Ancient Poets relate through long distance of time seem most strange to us yet is the ground of their Devises especially Such as upon better search may alwaies be referred to some Historical truth which yielded stuff to Poetical structure as daies spectacles do unto nights visions This Aristotle had observed out of the practise of the best Ancient Poets and prescribes it as a rule to Poets to have alwaies an Historical truth for their ground Nor durst Poets have been so audacious in their fictions at the first seeing their profession was but either to imitate nature or adorn a known truth not to disparage any truth by prodigious or monstrous fictions without any ground of like experience For this is a fundamental law of their Art Curandum ut quando non semper Vera profamur Fingentes saltem sint illa Simillima Veri Though all 's not true that faining Poets sing Yet nought on Stage but in truths likeness bring None I think will be so foolish as to take Homer in the literal sence when he tels us how Iris by day and Sleep by night run Errands for the greater Gods and come with these and the like messages unto Kings chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why will by counsel guide a State Must early rise and lie down late Yet with such Artificial and painted plumes oftentimes are covered true and natural bodies though the messengers be Poetical and fained yet these kindes of night-messages had an Historical truth for not the Poets onely but many great Philosophers of the old world have taken Nocturnal presages for no dreams or fancies Hence did Homer usurpe his libertie in faining his Kings and Heroicks so often admonished of their future estate by the gods he presumed at least that these fictions might carrie a shew of truth in that age wherein such admonitions by night were not unusual And his conceit is not dissonant unto the sacred storie which bears record of like effects in Ancient times and gives the true cause of their expiration in later 2 So usual were dreams among the Patriarchs and their interpretations so well known that Jacob could at the first hearing interpret his young son Josephs dream Gen. 37. 10 11. What is this dream that thou hast dreamâ—… Shall I and thy mother and thy brethren come indeed and fall on the ground before thee Nor did he take it onely for a Fable no more then his brethren had done his former for a Fancie for as the Text saith his brethren envied him but his father noted the saying And Joseph himself coming to riper year was as expert in interpreting Pharaohs and his servants dreams Gen. 40. verâ—… 12 13. Then Joseph said unto him this is the interpretation of it The three branches are three dayes within three dayes shall Pharaoh lift up thine head and resiore thee unto thine office and thou shalt give Pharoahs cup into his hand after the old manner when thou wast his Eutler And verse 19. Within three dayes shâ—… Pharaoh take thine head from thee and shall hang thee on a tree and the birâ—… shall eat thy flesh from off thee These considerations will not suffer me mistrust divers Ancient Historiographers making report how Princes and Fathers of Families have had fore-warnings of future events either concerning themselves their Kingdoms or Posteritie Nor were all dreams among the Heathens illusions of wicked spirits for Elihu spake out of the common experience of those Ancient times wherein he lived God speaketh once or twice that is usually and one seeth it not In dreams and visions of the night when sleep falleth upon men and they sleep upon their beds then he openeth the ears of men even by their corrections which he had sealed that he might cause man to turn away from his enterprise and that he might hide the pride of man and keep back his soul from the pit and that his life should not passe by the sword A lively experiment of Elâ—hu his observation we have Gen. 20. 3. When Abimelech King of Geâ—ar had taken Sarah Abrahams wife God came to him in a dream by night and said to him Behold thou art but dead because of the woman which thou haji taken for she is a mans wife And again verse 6 7.
Studies whose Principal End is delight can under go long toyl and great pains never attaining to exact Knowledge but by Believing their Instructors and taking many Theoremes and Conclusions upon Trust before they can make Infallible Trial of their Truth and yet in matters of their Salvation which cannot be exactly Known but only Believed in this life and whose Belief must be got by Practise not by Discourse demand Evidence of Truth and infallible Demonstration before they will vouchsafe to Believe or adventure their pains on their Practise and finally so Demean themselves in speech and resolution as if God Almightie should think himself highly graced and our Saviour his Son much beholden to them that they should Deign to be his Scholars sooner then Mahomets or Machiavels But we that are his Messengers must not debase His Word nor Disparage our Calling by Wooing them upon such Terms or professing to shew them the Truth before they be willing to learn it One first Principle whereof is this That such as will seek may find starting holes enough to run out of Christs Fold and escape his Mercies profered in his Church And as many reasons are daily brought sufficient to perswade a Right-disposed understanding of the Truth of Scriptures so no Argument can be found of force enough to convince a Froward Will or perswade perverse Affections These are they which make a many altogether uncapable of any Moral most of all of any Divine Truth and must be laid aside at the first Entrance into the School of Christ and continually kept under by the Rod of his Judgements and Terrours of that Dreadful Day Unto such as account these Consequents lesse dreadful or their dread lesse probable then that they should for a time at least lay aside all Perversitie of will or Humour of Contradiction to make sure trial of those divine Oracles for their Good we can apply no other Medicine but that of Saint John He that is Filthy let him be Filthy still Rev. 22. 11. 2. Thus much of general Inducements to Belief In the Observation and Use of all these and others of what kind soever we must implore the Assistance of Gods Spirit who only worketh True and lively Faith but ordinarily by these or like means These Scriptures are as the Rule or Method prescribing us our Diet and Order of life these Experiments joyned with it are as Nutriment and the Spirit of God digesteth all to our Health and Strength Without It all other means or matters of best Observation are but as good Meat to weak or corrupt Stomacks With It every Experiment of our own or others Estate taken according to the rules of Scriptures doth nourish and strengthen Faith and preserve our spiritual Health Many in our dayes uncessantly blame their Brethrens Backwardnesse to Entertain the Spirit or rely upon it only being more Blame-worthy themselves for being too forward in Believing Every Spirit and seeking to discern Canonical from Apocryphal Scriptures by the Spirit and again to Trie True from False Spirits by the Scriptures without serious Observation and setled Examination of Experiments answerable unto sacred Rules Such mens fervent Zeal unto the Letter of the Gospel is like an hot Stomach accustomed to light meats which increase Appetite more then Strength and fill the body rather with bad Humors then good Bloud 3 The Spirit no doubt speaks often unto us when we attend not but we must not presume to understand His Suggestions by His immediate Voice or Presence only by His Fruits and the inward Testimony of an appeased Conscience which he alone can work must we know him He that seeks as †Ignatius Ignatius Loyola taught his sons to discern Him without more ado by his manner of breathing may instead of him be troubled with an unwelcome Guest alwayes ready to invite himself where he sees preparation made for his Better and one I am perswaded that hath learned more kinds of Salutations then Loyola knew of able to fill empty Breasts or shallow Heads unsetled in Truth with such pleasant mild and gentle Blasts as are apt to breed strong perswasions of more then Angelical Inspirations 4 God grant the carriage of ensuing Times may argue these Admonitions needlesse which further to prosecute in respect of times late past and now present could not be unseasonable but thus much by the way must now suffice me purposed hereafter if God permit to Treat of the Trial of Spirits and certain apprehension of inherent Faith about the general means of whose production and establishment the Question most controversed in these days â—s Whether beside the Testification of Gods Spirit which as all agree must by these late mentioned or other means work Faith in our hearts the Testimony or authority of others besides our selves be necessary either for ascertaining our Apprehension of the Spirit thus working or for assuring the truth of Experiments wrought by it in our Souls or if no other besides the testimony of Gods Spirit and our own Conscience be necessary either after their Sentence given or whilest they give it How far the Authoritie or Ministery of men is necessary or behoveful either for bringing us acquainted with the Spirit of God or for the assistance and direction of our Conscience in giving right Sentence of the Truth or true meaning of Gods word Of these questions and others subordinate to them we are to dispute at large in the Books following How far the Ministry of Men is Necessary for PLANTING True Christian Faith and retaining the Unity of It PLANTED The Second Book of Comments upon the CREED AS in the first Intention so after some Prosecution of this long work my purpose was to refer the full Examination of the Romish Churches pretended Authoritie in matters Spiritual unto the Article of the Catholick Church Which with those three others of the Holy Ghost Communion of Saints and forgivenesse of Sins for more exact Methods sake and continuation of matters in nature and sacred writ most united I have reserved for the last place in this Frame of Christian Belief annexing the Articles of the Bodies resurrection and Everlasting life unto that of Final Judgement whereon these Two have most Immediate and most direct Dependance 2 But after the Platform was cast and matter for Structure prepared upon evident discovery of the Jesuites Treachery in setting up the Pope as a secret Competitor with the Blessed Trinity for Absolute Soveraignty over mens Souls and for this purpose continually plotting to have the Doctrine of their Churches Infallibilitie planted as low and deep as the very first and Fundamental Principles of Belief albeit in laying the former Foundations I had come to ground firm enough if free from undermining to bear all I meant to build upon it I was notwithstanding in this place constrained to Bare the whole Foundation and all about it unto the very Rock on whose strength it stands lest this late dismal Invention concerning the Popes
Infallibility might prove as a Powder-plot to blow up the whole Edifice of Christian Faith as it certainly will if men suffer it to be once planted in their Hearts and Consciences The Jesuites speculative Positions of their Churches transcendent Authority are as the Train the Popes Thunderbolts as the Match to set the whole World on Combustion unlesse his Lordly Designes though in matters of Faith and greatest moment be put in execution without Question or demur as shall God prospering these proceedings most clearly appear in the sequel of this discourse Wherein are to be discussed 1 Their Objections against us the Points of Difference betwixt us with the Positive Grounds of Truth maintained by us 2 The Inconveniences of their Positions Erection of tripple Blasphemy by the overthrow of Christianitie 3 The Original Causes of their Errour in this and such erroncous Perswasions as held by them in other Points not descried by us prove secret Temptations for others to follow them or serve as previal Dispositions for their Agents to work upon 4 The possible Means and particular Manner how Orthodoxal may be distinguished from Heretical Doctrine or the Life-working Sense of Scriptures from Artificial Glosses These Points discussed and the Positive Grounds of Christian Faith cleared as well against the open Assaults of the professed Atheists as the secret Attempts of undermining Papists we may with better security proceed to raise the Foundation laid in the first general Part of the first Book to the height intended SECT I. What Obedience is due to Gods Word what to his Messengers THe whole Scripture saith the Apostle is given by inspiration of God and is profitable to Teach to Reprove to Correct and to Instruct in Righteousnesse that the Man of God may be absolute being made perfect unto all good works What or whom he means by The Man of God is not agreed upon by all that acknowledge his words in the sense he meant them most Infallible and Authentick Some hereby understand onely such men as Timothy was Ministers of Gods word or Prophets of the new Testament and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures for being the Absolute rule of Faith at least to All as well unlearned as learned Yet should they in all reason might Gods Word rule their Reason grant them to be such unto all such as Timothy was publick Teachers men conversant in or consecrated unto Sacred Studies but even This they deny as well as the Former the former in their opinion be more absurd for us to affirm especially holding the Hebrew text only Authentick Briefly they charge us with debasing Peter for advancing Paul or rather for colouring or adorning our pretended sense of Pauls Words that is for giving too little to Peters Successors or the Church too much to Scriptures too little to Spiritual too much to Lay men 2 These are plausible Pretences and sweet Baits to stop the mouthes and mussle the pens of Clergy-men in reformed Churches unto most of whom as they object besides the Spiritual Sword little or nothing is left for their just defence against the Insolencies of rude illiterate profane Laicks And yet who more earnest then they in this Cause against the Church against themselves yet certain it is that no man can be truly for himself unlesse he be first of all for Truth it self of which he that gains the greatest share what other detriment or disparagement soever in the mean time he sustain in the end speeds alwayes best And seeing To Lie or teach amisse is a matter altogether impossible to Omnipotencie it self to be able and willing withall to defend a Falshood or set fair colours on foul Causes is rather Impotencie then Abilitie Hence was that quicquid possumus pro veritate possumus Seeing by Truth we live our Spiritual Life to weaken it for strengthning our Temporal Hopes can never rightly be accounted any true effect of Power but an infallible Argument of great and desperate Imbecillitie 3 For these Reasons since I consecrated my labours to the search of Divine Truth my mind hath been most set to find it out in this present Controversie whereon most others of Moment chiefly depend And as unto the Romanist it is though falsly termed the Catholick so should it be unto us to all that love the Name of Christ The very Christian Cause a Cause with which the Adversaries Fortunes our Faith their Temporal our Spiritual Estate and Hopes must stand or fall a Cause whose Truth and Strength on our part will evidently appear If we first examine what the Antichristian Adversary can oppose against it CAP. I. The Sum of the Romanists Exceptions against the Scriptures 1 THeir Objections against Scriptures spring from this double Root The One that They are no sufficient Rule of Faith but Many Things are to be Believed which are not taught in Them The Second that albeit they were the compleat Rule of Faith yet could they not be known of us but by the Authority of the Church so that all the former Directions for establishing our Assent unto the Scriptures as unto the Words of God Himself were vain seeing this cannot be attained unto but by relying upon Christs visible Church The former of these two Fountains or Roots of Errour I am not here to meddle with elsewhere we shall That the Scriptures teach All Points of Faith set down in this Creed they cannot denie or if they would it shall appear in their several Explications So that the Scripture rightly understood is a competent Rule for the Articles herein contained Let us then see whether the Sense or Meaning of these Scriptures which both They and We hold for Canonical may not be Known Understood and fully Assented unto Immediately and in themselves without relying upon any visible Church or Congregation of men from whose Doctrine we must frame our Belief without distrust of Errour or Examination of their Decrees with any intention to reform them or swarve from them 2 That the Scripture is not the Rule whereon Private Men especially Unlearned ought to rely in matters of Faith from these general Reasons or Topicks they seek to perswade us First admitting the Scriptures to be Infallible in themselves and so consequently to all such as can perfectly understand them in the Language wherin they were written yet to such as understand not that Language they can be no Infallible Rule because they are to them a Rule only as they are Translated but no Unlearned man can be sure that they are translated aright according to the true Intent and meaning of the Holy Ghost for if any man do infallibly Believe this and build his Faith hereupon then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Translating whereof he that is Unlearned can have no sufficient Argument neither out of Scripture nor from Reason Nay Reason teacheth us that in matters of ordinarie capacitie most men are
And may not we I pray you say as much if thus much would serve for us Might not we by the self same Reason teach the People to admit of Translations but only Conditionally as far forth as they shall be perswaded that this was the Meaning of the Scripture or the Word of God For Questionlesse it is more certain that God cannot Erre then that the Pope cannot And it is more necessary unâ—o Christian Belief to hold that God the Father Son and Holy Ghost neither can nor will speak a Lie then that the Pope cannot or will not teach us amisse That the Pope and his Cardinals do arrogate thus much unto themselves is more then the Lay and unlearned People can tell but only by yours and others Relation But that the God of Heaven neither can nor will Teach amisse is a Principle not controversed by any that thinks there is a God 4 Let it then first be granted That God is freer from Errour from Deceiving or being Deceived in Points of Faith or matters of Mans Salvation then the Pope is although he speak ex Cathedra From this Position it followes most directly and most immediately that if the Lay unlearned People of this Land have as good Means and better to know that these Books of Scrpture are Gods own Words then they can have to know that this or that Canon in any Councel was confirmed by the Popes teaching ex Cathedra then must the same People Believe the One more stedfastly then the Other to wit Gods Word as it is read unto them in our Church more stedfastly then the Popes Interpretations Injunctions or Decrees Let us compare the Means of knowing Both. First if the Popes Decrees be a certain Means of knowing any Truth they are as certain a Means of knowing those Scriptures which our Church admits to be Gods Word as of any thing else for the Pope and his Councel have avoucht Them for Such although they adde some more then we acknowledge 5 If the worst then should fall out that can be imagined as if we had Reason to despair of all other Translations save onely of the Vulgar yet that it were the Word of God we might know if by no other Means yet by Consent of the Romish Church and all the People of this Land might be as certain of this Decree as of any the Pope can give But take the same Scripture as it is Translated into our English the People may be as certain that it is the Word of God as they can be that the Trent Councel was Lawfully called or by the Pope confirmed yea much more certain The Jesuites may tell them that these very words being first englished were spoken in the Trent-Councel and confirmed by the Pope Why should they believe it Because they avouch it seriously whom they think able to understand Latin Suppose not only one or two or three but the whole Assembly of our Clergie tels the same People that these reciting the Points of our Salvation are the very Words of God Himself and are for Substance all one in the Hebrew Greek Latin and English What Difference can you here imagine That the Trent-Councel decreed thus the modern Jesuites have it but from Tradition of this Age That God spake thus we have the Consent of all Ages Yea but it is easier to render the Trent-Councels Meaning out of Latin then the Meaning of Gods Word out of Hebrew or Greek Whether it be so or no the unlearned People cannot tell but by hearsay yet if we would take the Vulgar Latin this foolish Objection were none for It is as easie to be Rendred as the Trent-Councel and if the Trent-Councel be true It is the Word of God All then is equal concerning the Difficulties that may arise from the Skill or Ignorance of the Translators of the one or other the Popes Decrees or Scripture Our Ministers know to Render the Meaning of Scripture as well as yours do the Meaning of the Councels Let us now see whether it be as likely that our Ministers Fidelitie in telling them as they are perswaded and as they Believe themselves be not to be presumed as Great To call this in Question were extream Impudencie and Uncivilitie especially seeing we Teach that the people should be throughly instructed in the Truth whereas you hold it for good Christian Policie to hold them in Ignorance Our permitting the free Use of Scriptures to all doth free us from all suspition of Imposture of Guile of which in the Jesuite or learned Papist the denail of like Libertie is a foul Presumption Further let us examin whether from the Matter or Manner of the Popes Decrees there can be any Argument drawn to perswade the People that these are his Decrees and no other Mans more then can be gathered from the Matter and Manner of Scripture Phrase to perswade a man that these are Gods and can be no Mans Words And Here certainly we have infinite Advantage of you For no man of Sense or Reason but must needs suffer himself to be perswaded that it is a far easier matter to Counterfeit the Decrees of the Lateran or Trent-Councel or the Popes Writs Interpretations or Determinations then Artificially to imitate the Invincible and Majestical Word of God either for the Matter or the Manner 6 The Sequel is this that if the Scriptures received by us be obnoxious to any the least Suspition of being Forged then from the same Reasons much more liable to the same Suspition are those which we account the Popes Decrees and therefore in respect of us much lesse to be Believed although otherwise we should grant the Pope Decrees which without controversie were his Decrees indeed to be as Infallible as the Eternal and Immutable Decrees of the Almightie Gods Word oft-times unto Atheists hath discovered it self by the Majestie of Stile and Sublimitie of Matter to be more then Human and therefore Divine not able to imitated by any lying Spirit If any Jesuite will deny this let him make trial of Imitation in the Prophecie of Isaias the Beginning of S. Johns Gospel the Relation of Joseph and his Brethrens Dialogues the Book of Job c. The Majestie of Speech and other Excellencies which appears in them especially if we consider the Time wherein most of them were written doth argue a Divine Spirit in whose Imitation the most accurate Writers of later Ages albeit no man writes excellently but from some Beam of Divine Illumination in the Facultie are but Apish if we read the same Scriptures in the Tongue wherein they were written or in sundry modern Tongues capable of the Divine Splendor which shines in the Original with which the Latin especially in Prose hath greatest Disproportion of all Learned or copious Tongues As for the Popes Decrees they bewray themselves both for the Matter and Manner to be only Human and therefore easie to be imitated by the Spirit of Man subject to many Errours Nor
annexed to any peculiar Men or Company of Men distinct from others by Prerogative of Place Preheminence of Succession and from him or them to be derived unto all others set apart for this Ministerie or whether the Ministerie of any men of what Place or Societie soever whom God hath called to this Function and enabled for the same be sufficient for the begetting of true Faith without any others Confirmation or Approbation of their Doctrine 9 Secondly it is questioned how this Ministery of Man which is necessarily supposed ordinarily both for knowing the Word of God and the true Meaning of it becomes available for the begetting of true Belief in either point In whomsoever the Authoritie of this Ministerial Function be the Question is whether it perform thus much only by Proposing or Expounding the Word which is Infallible or by their Infallible Proposal or Exposition of it that is whether for the attaining of true Belief in both Points mentioned we must relie infallibly upon the Infallible VVord of God only or partly upon it and partly upon the Infallibility of such as expound it unto us Or in other words thus whether the Authoritie or Infallibilitie of any Mans Doctrine or Asseveration concerning these Scriptures or their true Sense be as infallibly to be Believed as those Scriptures themselves are or that Sense of them which the spirit of God hath wrought in our Hearts by sure and undoubted Experience 10 These are the principal Roots and Fountains of Difference between us concerning our present Controversie whence issue and spring these following First Whether Christ whose Authoritie both acknowledge for Infallible hath left any Publick Judge of these Scriptures which both receive or of their right Sense and Meaning from whose Sentence we may not appeal or whether all to whom this Ministrie of Faith is committed be but Expositors of Divine Scriptures so as their Expositions may by all faithful Christians be examined Hence ariseth that other Question whether the Scriptures be the Infallible Rule of Faith If Scripture admit any Judge then is it no Rule of Faith If all Doctrines are to be examined by Scripture then is it a perfect Rule 11 Our Adversaries especially later Jesuites Positions are these The Infallible Authoritie of the present Church that is of some visible Companie of living Men must be as absolutely Believed of all Christians as any Oracle of God and hence would they bind all such as proâ—esse the Catholick Faith in all Causes concerning the Oracles or Word of God to yield the same Obedience unto Decrees and Constitutions of the Church which is due unto these Oracles themselves even to such of them as all Faithful Hearts do undoubtedly know to be Gods written Word 12 The Reasons pretended for this absolute Obedience to be performed unto the Church or visible Company of Men are drawn from the Insufficiency of Scripture either for notifying it self to be the Word of God or the true Sense and Meaning of it self Consequently to these Objections they stifly maintain That the Infallible Authority of the present Church is the mosâ— sure most safe undoubted Rule in all Doubts or Controversies of Faith or in all Points concerning these 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 one of the especial Consequents of these Assertions is That this Churches Decisions or Decrees may not be examined by Scriptures 13 Our Churches Assertions concerning the knowledge of Gods Word in general is thus As Gods Word is in it self Infallible so it may be infallibly apprehended and Believed by every Christian unto whom he vouchsafeth to speak after what manner soever he speak unto him Yea whatsoever is necessary for any man to Believe the same must be infallibly written in his heart and on it once written there he must immediately relie not upon any other Authoritie concerning it 14 Or if we speak of Gods written Word our former general Assertion may be restrained thus 15 We are not bound to Believe the Authority of the Church or visible Companiâ— of any living men either concerning the Truth or true Sense of Divine Oracles written so stedfastly and absolutely as we are bound to Believe the Divine written Oracles themselves Consequently to this Assertion we affirm 16. The the Inâ—allible Rule whereupon every Christian in matters of written Verities absolutely and finally without all appeal condition or reservation is to relie must be the Divine written Oracles themselves some of which every Christian hath written in his Heart by the finger of Gods Spirit and Believes immediately In and For themselves not for any Authoritie of Men and these to him must be the Rule for examining all other Doctrines and trying any Masters of Faith But because most in our daies in Matters of Faith and Christian Obedience misse the Celestial Mean and fall into one of the two extreams It shall not be amisse while we seek to divert their course from Sylla to admonish lest they make shipwrack in Charybdis CAP. IV. Shewing the Mean betwixt the two Extremities the one in Excesse proper to the Papists the other in Defect proper to the Anti-papist 1 IT is a Rule in Logick that Two contrary Propositions for their form may be both False And hence it is that many Controversers of our times either in love to the Cause they defend or heat of contention not content only to Contradict but desirous to be most Contrarie to their Adversaries fal into Errour with them No Controversie almost of greater moment this day extant but yields Experiments of this Observation though none more plentiful then this in hand concerning the visible Churches Authoritie or Obedience due to Spiritual Pastours 2 The Papists on the one side demand Infallible Assent and illimited Obedience unto whatsoever the Church shall propose without examination of her Doctrine or appeal which is indeed as we shall afterwards prove to takeaway all the Authority of Gods Word and to erect the present Churches Consistorie above Moses and S. Peters Chair On the other side sundrie by profession Protestants in eagernesse of opposition to the Papists affirm that the Church or Spiritual Pastors must then only be Believed then only be Obeyed when they give Sentence according to the Evident and Expresse Law of God made evident to the Hearts and Consciences of such as must Believe and Obey them And this in one word is to take away all Authoritie of Spiritual Pastors and to deprive them of all Obedience unto whom doubtlesse God by his written Word hath given some special Authoritie and Right to exact some peculiar Obedience of their Flock Now if the Pastor be then only to be Obeyed when he brings evident Commission out of Scripture for those particulars unto which he demands Belief or Obedience
Obey their Overseers in some Cases but our Apostles did foresee that the People would be alwayes most prone to disobedience upon lesse Occasions then was requisite and yet Disobedience unlesse upon evident and just Occasions he knew to be as dangerous as blind Obedience in matters Unlawfull the one usually is the forerunner of Superstition and Idolatrie the other the Mother of carnall Securitie Schisme and Infidelity And according to our Apostles fear did it fall out in the Church of God The first Mischief which befell her in her Prime was from the want of due Reverence and awfull regard of Ecclesiastick Injunctions and Constitutions Hence did Heresies spring in such abundance Sathan had sown their seeds in proud hearts and the Civil Magistrates facility to countenance every prating Discontent or Forth-putting Vocalist in preaching what he list though contrary to his Governours Constitutions was as the Spring-Sun to cherish and bring them forth And as the Romish Church upon the depression of such rebellious Spirits did raise her self above all that is called GOD So in truth it cannot be denied but that many in reformed Congregations by seeking to cure her Diseases have cast the Church of God into a Relapse of her former Sicknesse which was the Usurpation of too much Libertie in her children For the Avoidance whereof we are now as God hath enabled us to Advise CAP. V. Of the Diversity of human Actions The Original of their Lawfulnesse Unlawfulnesse or Indifferencie Which without question belong to the proper Subject of Obedience which not 1 OF the Subordination of Spiritual Governours amongst themselves we shall have fitter occasion elsewhere to treat Now we are to enquire the limits and Bounds of Spiritual Authoritie in general onely so far forth as it concerns the rectifying of their Belief who are bound to Obey 2 Out of the places before alleaged these Truths necessarily and immediately flow There is some peculiar Authority in the Priesthood or Ministers which is not to be found in other men This Authority in them is as essentially Subordinate to Christ as the Authority of any other Magistrates is unto the Principality or Soveraigntie of that Nation wherein they live Disobedience unto Spiritual Governours doth redound as directly and fully unto Christs as disobedience to inferiour Magistrates doth unto the Princes or Supreme Governours dishonour For he that heareth Christs Messengers heareth Him he that despiseth Them despiseth Him and yet it is as Evident again in some Cases they may be Disobeyed The difficulty is in which they are to be Obeyed in which not or in one word What is the proper Subject of Obedience due unto them 3 All Obedience is seen either in doing what is Commanded or abstaining from what is forbidden all Disobedience in refusing to do what is Commanded and doing that which is forbidden by Superiours or Men in Authoritie Things commanded or forbidden are of three sorts either Good in themselves and required or else simply Bad and prohibited by the Law of God or Nature or finally Indifferent neither Commanded nor forbidden by either of the former Lawes Again of Good things some are better some lesse Good And so of Evil some are more some lesse Evil Things Indifferent onely admit no degrees but our Perswasion of their Indifferencie as also of the two other kinds may be stronger or weaker Our Perswasion in all three kinds may be Pure or Mixt. Our Perswasion of any kind is then Pure when there is no surmise or Perswasion of any contrary Quality in the Action to be undertaken then Mixt when we are partly Perswaded that it is of this or that Nature but not without some Surmise or Probability that it may be of another Quality The Mixture of our Perswasion likewise may be divers Sometimes we may be strongly perswaded that the Matter enjoyned is Good and yet have some weak Perswasion or Surmise that it is Evil or contrariwise Sometimes we may have an equal perswasion both wayes and think it as probably Good as Evil. Sometimes we may have a strong Perswasion that it is indifferent and a weak that it is Good or Evil or contrariwise Sometimes we may have a weak Perswasion or Conjecture that it may be a great Good and a strong Perswasion that it is but a little Evil or contrariwise Sometimes a strong Perswasion that it is a thing â—ndifferent and yet some surmise that it is a great Evil or great Good Finally as the Good or Evil apprehended by us so our apprehension or Perswasion of theâ— Truth or the Truth of that Indifferencie which is found in some Actions may be divided into as many Degrees as we please from the Multiplicity of whose different Combination the Variety of Human Actions if we would descend to Mathematical mensurations of our Conceits or calculate every scruple which Curiositie of Speculation might breed in matters of Practise may be in a manner Infinite But because most men measure matters of Conscience as they do Commodities of little worth only Grosso modo for our present purpose it will suffice to suppose three degrees of Good and three of Evil and as many of our Perswasions concerning the Lawfulnesse Unlawfulnesse or Indifferency of our Actions 4 Of Things Good in themselves or so Apprehended by us without any Suspition or scruple of Evil in them there is no Question Every mans Conscience hath Authoritie sufficient to enjoyn their Practise and other Authoritie is scarce seen in the Substance of such Actions For seeing the Good it self is to be done one time or other in some Measure only the Alacritie of doing it being enjoyned in what Time or Measure it is to be done or other like Circumstances do properly come within the Subject of Obedience 5 Concerning pure perswasion of things Indifferent likewise there is no Difficulty of moment For no man that understands what he saith will once denie that every lawful Governour is to be Obeyed in things acknowledged for meerly Indifferent Only this Question may be made Whether things Indifferent in the general or unto many or most men at ordinary times be Indifferent in the individual to this or that particular man at some peculiar Seasons Either he makes no Conscience of his wayes or else he is Besides himself that denies Obedience unto any Lawful Magistrate save only in such matters as at that time seem Unlawful for him to do though Indifferent in the general or at other Seasons or to other men Hence ariseth the first degree of Difference betwixt Governours and private Persons That in things acknowledged for Indifferent unto us at this very instant we are not bound to follow private mens Advice But a Magistrates or Governours Command we are in Conscience to Obey and to make choice of whether part He shall appoint 6 If we speak of private Resolutions concerning things evil This Rule in general is most Certain Whilest we are perswaded that any Action is Evil without any
through mine Hypocrisie for a little time of a transitory Life they might be deceived by me and I should procure malediction and reproach to mine old Age. This eating which he refused could never have been of Faith that is no way Warrantable by the Doctrine or Principles of Faith which had taught him the contrary as he well exprest in the next words following for though I were now delivered from the Torments of Men yet could I not escape the Hand of the Almighty neither alive nor dead Wherefore I will now change this Life manfully and will shew my self such as mine Age requireth 9 And it should be considered that the Parties of whom our Apostle speaks in the forementioned place were never injoyned by any Lawful Superiours either Civil or Ecclesiastick to eat such Meats as they made scruple of yea the very original or fountain of their Scruple was from the expresse Law of God denouncing fearful Judgements against all such as polluted themselves with Unclean Meats so that their eating albeit solemnly injoyned by the greatest Powers on earth could not fall within the Subject of true Obedience because the Laws injoyning it as they conceived stood actually condemned by the expresse Law of God to the contrary in defence whereof many of their Ancestors had exposed their Bodies to most grievous Tortures and the refusal of such Meats as they made Scruple of had been alwayes accounted the justest Title of glorious Martyrdom amongst the Jews And albeit these Laws concerning Unclean Meats were indeed Antiquated at the Alteration of the Priesthood yet should we not marvail if at the first planting of the Gospel many good Christians did make great Conscience of eating such Meats as were forbidden by them when S. Peter himself long after our Saviours Ascension durst scarce take Gods own word against his written Law then not Abrogated as he supposed in this Case For when there came a voice unto him saying Arise Peter kill and eat Peter said Not so Lord for I have never eaten any thing that is Polluted or Unclean And the voice came unto him again the second time saying the things that God hath purified do not thou account Polluted Nor was Peter as it seems yet fully satisfied for it is added in the next words This was so done thrice and the vessel was drawn up again into Heaven All these Circumstances abundantly evince that it was not the bare Doubt or Scruple but the Quality of the things doubted of and the inveterate Opinion or abominable Conceit which the Jews or other of their Instruction had of the Meats themselves that made their eating to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far from being of Faith that it rather seemed to overthrow it Had the excesse of the Danger they feared been lesse or had there been any ordinary Possibility of any proportionable Good to set against it their Sin in eating had been lesse albeit the Grounds of their Scruple had been greater or their Perswasions one way or other lesse setled 10 Albeit this Exposition of our Apostle may seem strange and new to many honest and well disposed Minds in our Church yet in truth the manner of the deduction only is new the Doctrine it self is generally held by all Divines though not expresly in Conclusion yet in the Premises wherein it is essentially contained and may be most evidently deduced Thus. 11 All Sin consists either in preferring none before some the lesse before a greater or a Corporal before a Spiritual Good the Hainousnesse of Sin in the excesse of difference betwixt the true good neglected and the seeming good embraced which is either absolutely evil or else a far lesse good which in competition with the greater good is likewise to be accounted evil Now if whatsoever be not of Faith be a Sin then by the former Rules it is a Sin because a lesse good is preferred before a greater or some evil chosen without any proportionable good that might serve as a sufficient Recompence But if the nature of all Actual Sin consist in one of these two It is questionable how or in what case Doubting or Scruple of what we do doth make our Actions Sinful Briefly it is an External Cause or Circumstance concurring to the making of a Sinful Action not any essential part or internal Circumstance of the Sin it self once caused And it thus concurs only when that which in it self is Evil or proves so in the event would not be â—vil unto us unlesse we had some doubt or scruple that is some Notice or Apprehension of it as Evil In such Cases indeed we should not Sin unlesse we had formerly doubted but to speak exactly we do not sin because we do what we doubt of but because in doing some Actions when we Doubt we exactly prefer Evil before Good which otherwise we should not albeit we did the self same Action For it could not be Evil to us without the Apprehension of its Nature so as the Apprehension of it concurs to the making of it Evil. And because in all Doubts or Scruples there is some Apprehension of Evil therefore when we Doubt in Cases above mentioned our Actions are not of Faith but Sinful But if either we could be fully perswaded to the contrary that is if we could out of sincerity of Conscience setled Judgement discern that very thing which either we our selves sometimes did or others yet Apprehend as Evil not to be truly Evil the same Action which before had been shall not be now sinful unto us because we now prefer not Evil before Good Or again albeit the thing were in it self Evil being prohibited by some positive Law but we upon invincible or unculpable Ignorance did not Apprehend it for such we should not actually sin in doing it because in this Case we could not truly be câ—nsured for preferring Evil before Good seeing the Apprehension maketh it evil to us albeâ—t we did prefer that which was evil before that which was good As for example If a Proâ—â—â—yte should have eaten Swines Flesh being altogether ignorant not by his own but the Priests Negligence of the Israelites Law to the contrary he had done that which was evil because forbidden by the Law but not ill because he had no Apprehension of it as evil but did eat it without all scruple as well as the strong in Faith did in S. Pauls time As doubting in those Cases wherein we have an Apprehension of some excesse of evil makes mens Actions not to be of Faith and want of doubt so all other Circumstances be observed makes them to be according unto Faith †so it oft-times fals out that such as nothing Doubt whether they do ill or no do Sin far more then such as not without great Scruple of Conscience make the same sinisâ—er Châ—ice For oft-times the Causes why men make no scruple or why they Apprehend not the evil which they do are such
Bellarmine prove that Law was Obscure to him which as he himself confesseth had given Light unto his eyes If it were not why did he pray to God to understand it Then I perceive the Jesuites drift in this present Controversie is to establish a Rule of Faith so easie and infallible as might direct in all the wayes of Truth without Prayer to God or any help from Heaven Such a one it seems they desire as all might understand at the first sight though living as luxuriously as their Popes or minding worldly matters as much as their Cardinals Nili velint nimium esse â—aeci unlesse they would as Valentian speaks desire to be Blinde 5 Surely more blind then Beetles must they be that can suffer themselves to be perswaded that ever God or Christ would have a Rule for mans direction in the Mysteries of Salvation so plain and easie as he should not need to be beholden to his Maker and Redeemer for the true and perfect understanding of it This is a Wisdom and Gift which cometh onely from above and must be daily and earnestly sought for at the hands of God who we may rest assured will be alwayes more ready to grant our Petitions herein with lesse changes then the Pope to give his Decisions in a doubtfull Case â—ad David ask a this Wisdom of him that sate in Moses Chair we might suspect the Pope might be sued unto But Davids God is our God his Lord our Christ our Redeemer and hath spoken more plainly unto us then unto David who yet by his meditations on Gods written Laws added Light to Moses Writings as later Prophets have done to his All which in respect of the Gospels Brightnesse are but as Lights shining in dark places yet even the least conspicuous amongst them Such as will give manifest evidence against us to our eternal Condemnation if we seek this Wisdom from any others then Christs his Prophets and Apostles Doctrine by any other Means or Mediatourship then David did his From Gods Law written by Moses 6 Let us now see what Valentian can say unto the fore-cited Testimonie and to that other like unto it We have also a most sure word of the Prophets to the which ye do well that yee take heed as unto a Light that shineth in a â—…k place untill the day dawn and the day-Star ariseth in your hearts It is true saith the Doctor the word of God is a Light and this Light is clear and illuminates the eyes But it must be considered how it comes to enlighten our eyes Do you su pos that it effects this in as much as every man doth comprehend it within the 〈◊〉 of his private wit or industry as it were in a little bushell Nothing lesse But â—… it as it is placed in the Authority of the Catholick Church as in a Candlestick where it may give Light to all that are in the house For we shall shew saith he â—… place that this Authoritie of the Church is the living Judge and Mistresse of â—…th 〈◊〉 therefore is it necessary that she should carrie this Light which is contâ—… Holy Wâ—it and shew it unto all that associate themselves to her and remain â—… bosome although they be unlearned men and such as are not able by themselves to behold this Light as it is contained in the Scriptures as in a Lanthorn 7 He that could find in his heart to spend his groat or go a mile to see a Camel dance a Jigge let him but lay his finger on his mouth that he spoil not the Pageant with immoderate laughing and he may without any further cost or pains be partaker of as prettie a Sport to see a grand demure School-Divine laying aside his wonted habit of Metaphysical Proof turned Doctour Similitude on a suddain and swaggering it in the Metaphorical Cut. For what one joynt or strain is there in this long laborious vast Similitude that doth any way encline unto the least semblance of Truth or can be drawn to illustrate any such Meaning as this man intended or any way to break the force of our Writers Arguments drawn from the forecited places For first what Semblance is there between a private mans Interpretation or Comprehension of Scripture-sence and the putting of a Light or Candle under a Bushel For what though some one some few or more such men will apprehend this or that to be the full Meaning of some controversed place in Scripture I am by our Churches Doctrine no more bound to Believe them then I am to Believe the Pope of Rome whom I never saw nor knew I am bound to Believe neither of them more then if they should tell me that the whole Light of that candle which shines alike to all were onely comprehended in their eyes For by our Doctrine I may behold the same Light of Scriptures which they do as freely as they Judge of it by mine own eyes and Sense as well as they not onely submit my Sense and judgement unto theirs But if we should as this â—esuite would have us permit the judgement of all Scripture-sence wholly and irrevocably unto the Pope and his Cardinals as if their Consistorie were the compleat Hemisphere or rather the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sphere the whole sphere wherein this heavenly Lamp doth shine then indeed we should see no more of its Light then we could of a Candle put under a Bushell or locked up in some close Room In which Case we might Believe others that it did shine there still but whether it did so or no we could not Judge by our own eyes And in like manner would this Doctor perswade us that we should judge of this Light of Scriptures onely by the Testimonie or Authoritie of such as see it shine in the Consistorie at Rome not with our own eyes Had the Lord permitted but one grain of good wit to have remained in this Bushel of Bran not Impudencie in grain could without Plushing have offered to accuse our Church for hiding the Light of Scriptures under a Bushell when as we contend the free Use of it should be permitted to the whole Congregation But he disputeth of the Light as Blind men may of Colours He lived at Ingolstade and the Light of Gods Word was at Rome lockt up within the compasse of the Consistorie so that he could not see to make his comparison of it Secondly what Proportion is there between the Churches Authority such Authority as he claims for his Church and a Candlestick Let the Consistory be supposed the Candlestick wherein the word of God doth shine as a Light or Candle Doth it indeed shine there unto whom To all that will associate themselves to that Church Come then let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immediately see the Truth of Scriptures clearly and distinctly with our own eyes because the Pope or Trent-Councel holds out unto us the Books
III. That The continual practise of Hereticks in urging Scriptures to establish Heresie and the diversity of opinions amongst the Learned about the Sense of Them is no just Exception why They should not be acknowledged as the Sole Entire and Compleat Rule of Faith OUt of the former Discourse their other Objections are almost answered already and they be especially Two The first If the Scriptures be plain and easie how comes it to passe that there should be such Contentions amongst the Learned about them Or whence is it that every Heretick is so forward to urge Scriptures for his Opinion even to the Death The Second lies as it were in the womb of this as this did in the former's and drawn out in its proper shape is thus There can be no certain Means of taking up controversies or contentions in the Church but only by admitting an Infallible Authority for deciding all controversies viva voce seeing the Scripture is alwayes made a party on all sides in such contentions 2 In the former Objection they indict the Scriptures as the Principal in the later our Church as an Abetter of such Quarrels and Contentions as it breeds For our Church we shall answer in the next for Gods Word in this present Section CAP. XIX Containing the true State of the Question with the Adversaries General Objections against the Truth 1 IT cannot be denied that alwayes there have been and alwayes will continue Contentions amongst learned men in Points of Faith or Doctrine or about the true Sence or Meaning of Scriptures in these other Cases For thus much these Scriptures themselves do plainly witnesse Oporâ—… esse haereses For there must be Heresies even among you that they which are approved among you might be known But the Question is not whether there have been now are or alwayes shall continue many Contentions about the Sense of Scripture but First Whether the Scriptures have not plainly set down the original Causes and nurses of such Contentions and the Means how to avoid them so men will be ruled by them most plain for this purpose or Secondly Whether not submitting their wils desires and affections unto these plain and perspicuous Rules of life this supposed Infallible Rule of the Romish Church can prevent remove or compose all such Contentions according to the Truth and cause men stedfastly hold the Unity of Faith in the Bond of Peace 3 The Causes of Contentions about the Sence of Scriptures are the very same with the fore-mentioned which made the Scriptures unto sundry seem Obscure or the same which make men to mistake their true Sence and Meaning For even these Wars and Contentions whereof we speak specially these arise from Lusts which sight in our members †we lust and have not we envy and have indignation and cannot obtain we fight and war and got nothing not the Truth which we seek because we ask it not Do not such as contends most about the true Sence ask it most doth not every Heretick the earnester he is professe that he prayes for the Truth so much the more servently yea but such men receive not that which they so earnestly ask because they ask it amisse They desire skill in Scripture to advance their own Conceits and maintain their foolish and carnal Affections otherwise asking they should have and seeking they should find especially the true Sence and Meaning of Gods Word which must instruct us how to frame all our other Petitions unto God aright 4 These and infinite like places we acknowledge plainly declaring the Causes of Contentions and as many more some of which shall be here and there inserted directing us how to avoid all occasions of striâ—e and debate Both which if we observe Contentions will quickly cease Which those not observed must increase as a just punishment of Truth neglected coâ—…icted or low esteemed notwithstanding the best indeavours of any Authority upon earth imaginable to the contrary 5 But some perhaps will demand Is there no use of Humane Authority in this Case yes As for the begetting of true and lively Faith we supose the live-voice of an Ordinary Ministery as the Organ whereby the written Word must be conveyed to our Spirits so for retaining the Unity of this Faith in the Bond of Peace for suppressing or preventing all Occasions of Schismes Heresies or Contentions we acknowledge the necessary Use of a Lawfull Magistracie yet no infallibilitie in either The proper end and use of Both is to espouse mens Souls with an indissoluble knot of Love and Loyaltie unto the written Word the only Infallible Rule of that Faith whereby they live The One by unfolding the generall Points or Maximes of Christian Faith The other by constraining them at least to a civil Practise of undoubted Principles acknowledged by all and inhibiting such Courses as the Moral Precepts of this Canon have defected for Causes and Nurses of Contention Our Adversaries whether out of wilfull malice or oversight or out of both according to the diversities of their tempers have taken occasion to traduce our Churches Doctrine as if it admitted no Means for preventing or composing Contentions but onely the bare letter of Scripture Whereas we all teach that the written Word is the onely Means Infallible not the onely Means Simplie for effecting Both. Nor doth it skill how necessary either Ministerial Expositions or Juridical Decisions be for bringing us unto or retaining us in the Unitie of the Truth professed for not Necessity of Means but Infallibility of Direction is the proper unseparable Condition of the Rule of Faith And seeing Gods Word only endures for ever and therefore onely is Infallible it must be the Sole Rule of Faith how many or how necessary soever the Means be that must bring us to the true Knowledge of it 6 Valentian and Saero-boscus think it all One to acknowledge no Ecclesiasticall Authority or use of Ministerie and not to acknowledge an Infallibility in Both. But this is a Position devoid both of Sense and Reason For As our Senses though of themselves onely capable of particular and Material Objects subject to change and contingencie are the necessary and onely ordinary Means whereby our Intellective Facultie is brought to apprehend Universal and immaterial Principles whose Truth is necessary everlasting and immutable So may the Ministery and Magistracie though both in themselves fallible and obnoxious to Errors be the necessary and onely ordinary Means whereby we are brought as it were by a sensible Induction to the infallible Acknowledgement of the supernatural divine eternal Truths which are the proper Object of the illuminated or spiritual as immaterial and universal Principles are of the natural understanding which shall God willing be declared hereafter In this place I onely thought good to forewarn the Reader of this Hiatus in our Adversaries Collections whereunto the blind and ignorant English Papist led by such blinded forraign Guides as Valentian and Sacro-â—osâ—â—â— who either
Fathers who had learned Christian Obedience alwayes ready to give honour where honour was due would most willingly have acknowledged so absolute a Soveraigntie and could have been glad to have used the Benefits of it to have spared themselves a great deal of trouble and pains if it could have been proved then to have been such an excellent Mean for allaying all Contentions amongst the Learned The Pope was much to blame to let Athanasuis suffer such pains exile and abuse by the Arian faction in the defence of the Truth if his Infallibilitie could have composed the Quarrel Austin hath been famous throughout all Generations since for his learned Labours against the Pelagian Heresie Cyril for his accurate Confutation of Nestorius and yet the Scripture was the best Weapon they knew Neither of them did ever appeal to the Popes Infallibilitie not the Popes themselves which then lived would have used any other Rule but Scripture for their own defence 3 Your usuall Argumentis that unlesse God had left such an infallible Authority as might take up all Controversies he had not sufficiently provided for his Church Then by your consent he left such an Authority as was sufficient to perform this good service to it To whom then did he commit it To the Sea of Rome say you How chanceth it your fore-elders did not put it in practise and make the Power of it better known This Blame you cannot lay 〈◊〉 the Almighty for he for his part by your confession provided abundantly for the Peace and Quiet of his Church And yet it seems the Church was ill provided for when Schisms and Heresies sprung so fast This therefore was your Churches fault that bore this Spiritual Sword in vain and world not use it when the Christian world stood most in need of it for the 〈◊〉 Decision of Controversies So then although we should grant you that your Church had sometimes the Birth-right amongst all the Israel of God yâ—â— might we justly say of it as old Israel said of Reuben his eldest son Thy â—â—nity is gone and we were to seek this Supream Authority if God had given any such Supremacy to any in some other Tribe which were likely to use it better 4 If you reply your Churches Authority in composing Controversies amongst the learned hath been better known since that flourishing Agâ—â— learned and religious Fathers and since it hath been so well known and acknowledged Heresies have been more thin sown then before few or 〈◊〉 till Luther arose daring to confront the Church or Popes Authority with Scripture You give us hereby just cause to suspect that Heresie had get the upper hand of Truth for the Multitude of followers that there had been a general Combination in Falshood till Luther brake it For if sundry 〈◊〉 the Ancient Hereticks with whose Doctrine the Primitive Church was pesterâ—… could under pretence of Scripture have got into Supream Authority or 〈◊〉 established their Propositions framed as they thought out of Gods Word with strength of Temporal Sword as Mahomet did his It were great Simplicity to think that they could not have been content to have let the Scriptures sleep or have threatned all with Death and Destruction that should have urged them to the prejudice of their Opinions especially of such Opinions as did concern their Dignity For all Falshood and Spiritual Blindnesse hates this Light and could either wish it put out or them utterly extinct that Object it to them As he that hath wound himself into anothers Inheritance by some quirk in Law or Captious clause not well understood would not be much offended to have all Evidences of primary Copies either burnt or buried even That by which he got it if It upon better Consideration or more indifferent hearing were likely to overthrow his Title 5 And if we may guesse at the course of Satans Policy in watching his Opportunities to effect his purpose by the customary fashion of secular Politicians his Schollars in like Cases most probable it is that after these Broâ—'s of Dissention about the Gospel of Peace so frequent in the Primitive Church the great Calamities and bodily Affliction which followed thereon most men grew weary of their Spiritual Warfare and became slothful in the search of Scriptures the only Armory for all munition in this kind of war Every man afterwards in the fresh memory of the Church their Mothers bleeding Wounds and the Desolation which had ensued these furious Broâ—'s became more tractable to entertain conditions of Peace and Satan himself who had sown the seeds of all the former Dissention after he saw all or most weary of war was content to turn Peace-maker for his own advantage These were as the first Preparations for laying the Foundations of the myâ—â—cal â—abel in whose erection the Marner Method and Circumstances of the formers dissolution are all inverted The Building of the first was hindered by the Confusion of Tongues or the Division of one Language into many whence insued the scattering of the People throughout the earth the second was finished by the Concourse of divers People and the Composition or Confusion of different Languages For as Goropius acutely observes the present temper of modern Italian Spanish French we may adde of our English Dialects was from the mixture of the Roman and Barbarous Tongues whilest the natural inhabitants of these Countries before accustomed to the Roman Language and the Barbarians which at that time over-ran them were inforced to imitate each other in their words and manner of speech that they might be the better understood in matters of necessary Commerce or ordinary Contracts And this is the true reason why our Ancient English Latinisms are not as the Latin Graecisms which were derived by Art and Imitation from clear Helicon extracted from the purest Roman but from Latin of the base and vulgar stamp This Confusion of the Latin and other barbarous Tongues was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Heresies Heathenish Rites and several kinds of Paganisms whilest the Romans who had already begun to distaste the Truth sought by lying Legends and false Wonders to please the grosse Palate of the Goths Vandals Hunnes Alans Franks and Saxons and they again here-with delighted were content to imitate the other in sundry sacred and religious Rites so as neither kept their Ancient Religion but all imbraced this mixture or new confused Masse And to speak properly that Unity whereof the Adversary so much boasts since that flourishing Age of Fathers wherein Contentions were so rife and the Roman Church no better esteemed then some of her sisters was not a Positive Consent in the sincere Truth wrought by the Spirit of God as a perfect Homogeneal mixture by true and lively heat but rather a bare Negation of actual Dissention caused by a dull Confusion of the dregs of Errour coagulate and congealed together by Ignorance
ravenous mouths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as you interpret Rule my sheep or Petre macta manduca kill and eat Now all the pretended glorious Promises of the Gospel or large hopes of Liberty which you had given them before are sodainly contracted in these two main Commandments the chief Supporters of your Religion on which your Law and Gospel hang If any thing be proposed to be Believed Believe or be burnt If to be Acted Do or die 5 But as I was saying such kind of Weapons must be used only towards such as are admitted unto Christs Fold unto them the Popes Authority must be a Rule for they must be ruled by his iron Rod. But let us suppose a Christian either wel minded Protestant or Papist a Jew or Mahumetan all zealous in their kind and of carriage moderate should meet together in some Principles of Belief they all agree all acknowledge the old Testament to be the Word of God but differ in the true Sence and Meaning of it What means would you prescribe to win either of these two Unbelievers to the Truth I am sure ye would not begin with the Popes Authority Were it not the readiest way to win a Mahumetan to shew him that the greatnesse of that kingdom in which he glorieth was ordained by God to punish the Christian world as Nebuchadnezzars was to plague the Jews and should decay would Christians amend and the strength of his affection to the prosperity of that Empire abated to propose the carnal Affection of Mabomet and his Religion most of which is lothsom to the ears of such as have any notion of any Religion whereas the Purity of Christs Gospel is such as a sober minde once therewith acquainted would Reverence albeit he could not obey 6 This or the like Method is used by sundry learned Papists to diâ—… Mahumetium If they reply that they first seek to make them acknowledge the Scriptures that they may thence learn to rely upon the Popes Infallibility they utterly deface their own pretended Glory in converting so many Aliens unto the Faith For all this pains in such as follow this supposed Method is but to purchase a double portion in the Pharisees Wo For â—… passing Sea and I and to make others of their profession The Pharisees in such Conversions did as it were â—uadrate the measure of Proselytes sins multiplying Gentilism by Pharisaism The Jesuites make up the â—ul Câ—… 〈◊〉 they produce Mahumetism which is but a medley of Gentilism and Judaiâ—m into Jesuitism which is the sublimation of Pharisaism mixed with malignant Atheism For it is impossible that this Conversion should abolish the form or essential Quality of the Mahumetans former carnal corrupt Religion but rather intend the bad temper of it by superaddition of this second in quality more malignant And yet for the effecting of this Change they make Christ lesus their crucified Lord and God but a Stale for the advancement of His Kingdom that by their own confession may be for life and manners far worse then Mahomet Suppose then a convert-Mahumetan should know what manner of men most of their Popes be how could he chuse but either repent of his Conversion or turn treacherous Atheist to out-â—â—e the Jesuite in such villanous Gulleries as this wherein he useth Mahomets beastly life as an Argument to disswade his followers from his Religion and yet useth the Word of God whose Sanctity both acknowledge but as a bait to bring men on to fasten their Faith upon a more deâ—esâ—able Son of Perdition This were indeed the best way to harden the Mahumetan in his preposterous Belief That Mahomet though as we object a notorious Impostor might be sent from God to win the world unto that Truth by the sword whereunto Christ could not bring it by his godly Life and most essectual kinde of Preaching And I do not see what else but this or the like Conclusion can with any probability be gathered from any Arguments brought by the Papists to prove the necessity of the Popes or their corrupt Churches infallible Authority for supplying the defect of Christ and his Apostles Writings Finally to bring either Mahuâ—â—etan or Pagan to acknowledge the Truth of the New Testament or Christ for their Saviour that they might afterwards relie upon such men is but to lead them into the entry of the Kingdom of Heaven that they may finally shut the door on them when they have one foot within it which is indeed the sole entire formal effect of this supposed Infallible Key But my good liking of industry though of our greatest Adversarie in this slothful Age makes me hope God grant I fail not in my hopes that in remote Countries whose air is not pestered with the noisom and Ioathsom Scent of Rome their Mothers whoredom even Jesuites are inspired with more pure and hallowed Cogitations and that they use not Valentian Bellarmin or others of their Italianated fellows Methods in catâ—chising Converts or if they do yet God I trust wil be merciful unto such poor souls as thus adore the Pope not knowing what manner of Creature he is but rather in charity presume him for such in the Concrete as the Jesuites make him in the Abstract even a second-Christ or Holinesse it self 7 Were not the best Method to win the Jew to compare the Prophecies of the Old Testament with the History of the New and Experiments of Gods judgements upon that nation Some Jews have been brought unto the Truth by these means who have done the Church of Christ excellent service in the exposition of Prophecies concerning Christ labouring to win their Country-men unto him by comparing the Old Testament with the New If the Scripture may be a Rule to compose the diversity of these Opinions most repugnant amongst themselves may it not much more be a Rule to compose all Controversies amongst professed Christians who agree in far more Principles of Faith and Rules of Scripture then the former did if Christians would be as soberly affected and not stand upon the Authorities and Customes of men the special Obstacle that keeps the Jews from Christianity 8 It is usual with your Writers to argue thus We cannot know Scriptures to be the Scriptures but by the Authority of the Church therefore we cannot know the true Sense and Meaning of them but by the infallible Authority of the same The Antecedent of which Argument as we have partly shewed and hereafter God willing shal shew to be most false so for the Argument it self I only now say that it may be far more probably inverted upon you thus The Jews may come to acknowledge the New Testament for the very Cospel of their Messias and to Believe in heart and Profess with their mouthes the Mysteries therein contained by sober and diligent comparing them with the Prophecies of the Old without the infallible Authority of your Church therefore they may know the true sense and meaning of the Gospel
from me in the interpretation of it It may be they have not followed those Rules which thou taughtest them Lord give me grace to meditate aright upon thy Testimonies so shall I have more understanding then my Teachers But what if the most reverend and Ancient Fathers of former times were of a contrary mind O Lord they were faithfull servants in the House and yet faithfull but as Servants not as thy Son and it may be thou didst suffer those thy worthy Servants to go awry to try whether I thy most unworthy Servant would forsake the footsteps of thine anointed Son to follow them but Lord teach me thy Statutes so shall I in this point wherein I differ from them have more understanding then the Ancient Thy Name hath been alreadie glorisied in their many excellent Gifts all which they received of thy bounteous hand and it may be that now it is thy pleasure in this present Difficultie to ordain thy praise out of such Infants mouthes as mine They out of this thy fertile and goodly field have gathered many yeers Provision for thy great Houshold thy Church but yet either let somewhat fall or left much behind which may be sufficient for us thy poor Servants to glean after them either for our own private use or for that small flock which thou hast set us to feed And let all sober-hearted Christians judge yea let God that searcheth the very heart and reins and Christ Jesus the Judge of all mankind give judgement out of his Throne whether in reasoning thus we are more injurious to the Ancient Fathers deceased then they unto the Ancient of dayes and Father of the World to come in denying the free Gifts and Graces of his Holy Spirit unto succeeding as well as former Ages We reverence the Fathers as men endued with an especiall measure of his Grace as men that have left many excellent Writings behind them fit for the instructions of later Ages as well as former They will not honour God as much For their Arguments conclude if any thing Him to have been a gracious God and his Spirit a Guide onely of some few Generations of old but in this present and all late past They make him a God his Spirit a Guide and his Word a Rule onely of the Pope who must be the onely God the onely Guide and his Decisions about Scripture the onely Rule of all other mens Faith yea a Rule of Scripture it self as shall afterwards appear SECT IV. The last of the three main Objections before proposed which was concerning our supposed defective Means for composing Controversies or retaining the unity of Faith fully answered and retorted That the Roman Faith hath no Foundation THE last Objection is Our Church hath no Means of taking up Controversies seeing we permit the Use of Scriptures unto all and every man to follow that Sense of them which he liketh best We do indeed permit every man to satisfie his own Conscience in matters of Salvation and God forbid for by his Apostles he hath forbidden we should usurp any Supreme Lordship or absolute Dominion over their Faith Yet a Christian Obedience unto Pastors we require in the Flock unpossible in our judgement to be performed aright unlesse undertaken more for Conscience then for fear of Punishment And as Obedience if not framed by Conscience can never be sincere so Conscience unlesse regulated by the Sacred Canon man needs be erroneous and alwayes relish more of Superstition then Religion The Gospel we ever esteemed as a gladsom Message of Peace and Salvation and do we by seeking to square mens thoughts and affections unto it prepare their hearts to deadly Warre It is we know and you denie not the Fountain of Life apt to season the waters of Marah and Meribah a Medicine able to allay all bitternesse of Contention and qualifie the poisonous roots of Strife and do we by setting it open for fainting Souls to quench their thirst dig pits of Destruction for them to fall into The Scriptures in general we have proved to be a plain and facile Rule a Light unto mens feet and a Lantern unto their paths and do we by permitting the free Use of it to all first explicated and unfolded by the Dispensers of Divine Mysteries lay stumbling-Blocks in their way not possible to be descried or avoided or spread a snare to catch their Souls in Darknesse we permit everie man to follow that Sense or Meaning of it which his Conscience hketh best but we permit no man to frame the liking of his Conscience to his Lust we teach the contrarie as a Principle of Faith and Christian Obedience If any disobedient Spirits list to contend where they should perform Obedience we know the Church of God hath no such Custome all such Contentions we detest and labour as much as you by all Means lawfull to quell The same Internall Means God 's Word are alike free to both but more used by us which relie more upon them all the Difficultie is about Means External CAP. XXVI Containing the true state of the Question or a Comparison between the Romish Church and ours for their Means of preventing or Composing Controversies 1 THe Question them must be first whether we can as well discern such as read Scriptures as you such as read your Church Decrees with Contentious minds Secondly whether we have Means as forcible and effectual as you have any to reform them or stay the spreading Contagion of their Heresie To begin with the later 2 Such as you discern to be contentious or to dissent from that Doctrine which you conceive or teach for true you threaten with what The Pope or Churches Curse Such as we discern to breed Contentions amongst us or Dissentions from that Truth which we in Conscience think all ought to professe we threaten with Death and Damnation and the terror of that Dreadfull-Day which shall accomplish that we denounced against all 〈◊〉 by whom Offences come Will not the continual preaching of this Doctrine be as forcible to deterre a man from sowing Sedition as the Anniversarie Solemnitie of the Popes Curse Will men Believe a Jesuite from the Pope when they will not Believe Moses and the Prophets nor Christ Jesus himself But you will say although men will not be kept in Order with Peters Keves yet will they dread Pauls Sword or rather if they will not dread the fire of Hell which must but long hence torment their Souls yet will they stand in awe of the fagot alwaies readie in your Church for plaguing Hereticks If this were the best Means to stop mens mouthes from professing what they are in Conscience perswaded the Scripture tels them The Fundamentall Points of Christianitie had never been known either to you or us Christian Religion it self had been martyred with Christs Martyrs But as their Ashes was the fertilest Soil wherein the seed of the Gospel could be sown so was the long and cruel Oppression of
Arguments of Proof suppose a Prioritie in respect of the Parties unto whom proof is to be made And to say that of two things both Believed and known together without any Priority the one might prove the other were as much as if we should say that a thing might prove it self and as we say in Schools to prove idem per idem For the very Reason why we cannot prove idem per idem is because there is no Priority of knowledge in such Identitie for otherwise where the thing proving and the thing proved are indeed the self same yet if there be a Priority of Conceits or Notions in the same thing one of them will sufficiently prove the other as is evident in the Divine Attributes none of which are indeed really distinct from others and yet may one of them prove another because in respect of us one of them is better known then another and consequently being known may prove the other But of such Attributes as are neither better known then other or where the termes are onely diverse without Priority of Conceit or knowledge there can be no proving of the one by the other For all discursive knowledge such as is all knowledge by way of Proof or Syllogism must be ex praeexistente cognitione And where one thing is proved by another that which proveth must first be Believed for the Belief of the other must spring or arise from the Belief of it If a man should go about to prove that the Prince was sumptuously arrayed because he was sumptuously apparrelled or attired the Proof would be ridiculous seeing sumptuous apparrel and sumptuous array in common speech are all one and he that knows the one knows or believes the other But if a man should say the Prince was sumptuously apparrelled because he wore a sute of Tissue or beset with Pearl the Proof were good so it could be proved that he wore such a sute For it is sufficiently known to all that such Attire is sumptuous and therefore he that can make proof that he was so attired hath sufficiently proved that he was sumptuously arrayed And thus would our Adversaries admit that either the Scriptures were better known then the Infallibilitie of the Church or the Churches Infallibilitie better known then they the one of them might be brought to prove the other without any fault in the manner or form of Proof howsoever their Assertions in the Proof of either would overthrow either their own Positions or the Principles of Faith as appeareth in the two former parts of our Division But according to our Supposition in the third member to wit That the Churches Infallibilitie and the Infallibilitie of Scripture are both alike known unto us and neither Believed before other the very manner or forme of proving one by the other would be as ridiculous and absurd as if a man should prove costly apparrel by sumptuous array Or that one was costly apparrelled because he wore costly raiment 16 The most of our Adversaries loving in this Point Darknesse more than Light like desperate Debters that keep strict reckoning what others owe them but are afraid to take an account of the Debts they owe never seek to examine the particular Difficulties of their own Opinions but think it sufficient to cast stumbling Blocks before their feet that will not hoodwink themselves that they may stand in need of leading by such blind Guides as themselves Yet Valentian who had gone so far in searching the Difficulties and dangers of this darksome inchanted Way untill he had come to see some Lightnings of these Objections here set down at the first representation of them is so affrighted as if he had seen a night-walker or Hobgoblin that had put him so far out of his right mind as he neither dare go forwards nor can he pray to God to blesse him or send him his Spirit to conduct him safely back but runs round with the Colliars Catechism in his mouth instead of a better Charm His resolution is thus That we may briefly collect the former large Disputes concerning the resolution of Faith it shall not be amisse to set down a form of answering to such as demand a Reason of our Faith If you be demanded for example sake why you Believe a Trinity of Persons in one Godhead First distinguish whether the Question be of your firm and infallible Belief of this Truth it self or of the cause which moved you to imbrace this Belief In the former Case the Answer must be Because God hath revealed it If it be demanded again how you know that God hath revealed it the Answer must be you know it not evidently but yet Believe so by the same infallible Faith by which you Believed the Truth revealed and this not by an other Revelation but by the Churches infallible Proposal of it which is a Condition necessary to such Belief If yet it be further questioned how you know the Churches Proposal or avounching of this Revelation to be infallible your Answer must be again that distinctly and clearly you know not thus much but yet Believe it as infallibly as the former and that for the Revelation of the Scripture bearing Testimony of the Churches Infallibility which Revelation you Believe not by any other Revelation but for it self although unto this very Belief the Churches Proposal be required as a necessary Condition 17 It cannot chuse but be a great Motive to perswade any man that doth not affect Blindnesse in this point of the shallow and unstable Foundation of the Romish Church when he shal thus behold so skilful an Artificer as Valentian in laying the very Ground-work thereof so gravelled in his own Objections that he fares like one that had fallen into a deep pit of loose sand heaving an offering with might and main to get out and go forwards but being destitute of all firm Ground whereon to rest one part til the rest be raised beats himself blind with too much strugling in such a sandy soil For surely from more then Egyptian or Sodomitish Blindnesse did that attempted Evasion of his in the fore-mentioned place proceed Nor do we commit any circular Fallacy in this form of answering Partly because the Revelation for which the Churches infallible Proposal is Believed and the Proposal for which the Revelation is Believed have not one and the same but each it several Object For the Object of the Churches Proposal is the Revelation but the Object of the Revelation is the Truth it self Believed as that there is one God and three Persons or that the Churches Proposal is infallible Partly because when we assign the Revelation as a Reason why we Believe the Churches Proposal we give the Reason by the Cause for the Revelation is the Cause of our assent or actual Belief but when we assign the Churches Proposal as a Reason why we Believe the Revelation the Reason is not assigned by the true Cause of our Belief but
by a Condition requisite thereunto And so this Juglers ring or circular Fallacy is avoided and only a Reason is given of things connexed mutually from the things themselves connexed under a divers Reason or respect which is no Leger demain but fair play If the divers Objects of the Divine Revelation and the Churches Infallibility were the only Cause or Reason why we take this Resolution for circular Proof then this Exception of the diversity of their Objects were to some purpose But we impeach this his Resolution of naughtinesse for the very form or manner because the Proof is idem per idem And being so alalbeit the Object of the Divine Revelation and the Churches Proposal be divers yet is this no sufficient Testimony to acquit it unlesse they wil affirm that there can be no circular Proof where the Object of the things mutually proved are divers which if they universally affirm as without an Universal Affirmation in this kind there can be no Proof we shal as easily impeach this Affirmation of open Falshood as their form of Argument of circular Fallacie For wheresoever any thing uncertain to us is inferred by another thing alike uncertain and that other only proved by the former there is a circular Proof albeit we should by this form of Argument seek to prove one thing by another whose object was quite contrary to the former Nay although we should prove the very diversity or contrariety of the Objects in two several terms proposed by this or the like circular Form yet were our Proof naught albeit this same diversity of Objects might be proved by some other lawful Form of Argument For the diversity or Identity of Objects in syllogistical terms is meerly accidental to the nature of circular Proof or inference of idem per idem 18 To fit our Adversaries with a familiar Example every way parallel to their own Resolution in this point if they wil acknowledge their own Valentians Resolution for their own but more plain and easie to the Capacitie of the unlearned Reader Suppose some ambitious Captain or Courtier for whose Integrity no man of place would promise much should bring unto our King or some States-man in this land some forrain Princes as the renowned King of Denmarks Letters commendatory for his great sufficiencie in good place in War or State I would request but any ordinary Reader wel to consider what matter of resolution it would be if with reverence I may suppose that either his Majestie or any States-man in this land in the bestowing of any such place of worth as this supposed messenger would sue for might thus resolve Surely the King of Denmark is a renowned religious Prince and one that wisheth exceeding wel unto our King and State and whatsoever he should write in any mans commendations for his advancement to such a place as this party makes suit for I dare not once cal in question lest I should seem to disparage his Princely word but how shal I know that these are his Letters and no counterfeit If thus he should doubt and yet finally rest content with this or like suggestion why doth not he say they are his true Letters whose Fidelity and Integritie the King in his Letters commends no man in the world I think of any ordinary experience although he had never traverst the Schools to know the meaning of a circular proof but could perceive this resolution to be but dolus circulatorius and he that would be cozened with this or the like by any Traveller of what fashion soever may easily be circumvented by any domestick Pedlar or circumforaneal Copes-mate Yet is this resolution in every point the self same with Valentians resolution concerning the Roman Churches Infallibility and the Exception which here he brings why this resolution of his is none may altogether as directly and fitly be brought to shew that this supposed resolution is no circular resolution First let us parallel the several parts of both resolutions In that resolution of Faith which Falentian brings All Christians Believe that whatsoever God saith is true and so in this other resolution it is supposed that his Majestie or any of his States-men firmly Believes that whatsoever the King of Denmark writes or avoucheth in matters of this nature as of civil Integritie and Sufficiency for the discharge of such an Office is altogether true and may not be suspected yet may they suspect whether he wrote thus much in this mans commendations as these Letters import or no. And so saith Valentian and other Papists all Christians may suspect certain they cannot be whether God wrote those looks which we call Scripture or no. The Assurance which Christians in matters concerning Faith and States-men in this present case could have for their security is altogether the same For the States-man hath no other reason to perswade himself that these are the King of Denmarks Letters but only the Report Asseveration or Testimony of this Messenger whose preferment they concern And so likewise by the Papists Positions no private Christian can have any other certain Assurance that these Scriptures are the Word of God but only the Testimonie or Confirmation of the present Romish Church whose state and dignity they likewise seek to maintain by countenance of the Scriptures whose mis-interpretation did either first occasion or not hinder her rising to that height of temporal Dignity which she now enjoyes Thus finally it appears that all the reason or ground of Belief which any Papist following the Jesuites for their Instructors can have must be the Infallibility of the Romish Church whose Infallibility therefore cannot be proved out of Scripture because the Scriptures by their Positions cannot be infallibly proved to be Scriptures or that authentick Word which only can afford sure Proof in matters of Faith but by this their Churches supposed Authority As for Valentians Exception concerning the divers Object of the Churches Proposal and the Divine Revelations by it proposed the self same Diversity of Object may be observed in the former instance of the counterfeit Messenger whose resolution in effect is thus You must Believe these Letters because I commend them unto you in the King of Denmarks name and you must Believe me in commending them unto you because the King of Denmark whose words you trust in them commends my trust and sidelity To apply Valentians Exception to this resolution As the Object of that the Church proposeth or rather of the Churches Proposal is the Divine Revelation so likewise is the Object of this counterfeits Proposal the often mentioned Kings supposed commendation of him Again as the object of the â—ivine Revelation is the Truth Believed Veritas credita ut Deum esse trinum unum aut propositionem Ecclesiae esse in fallibilem as that there is a Trinity in the Godhead or the Churches Proposal is infallible So likewise the Object of the Kings commendation in the other instance is the Truth Believed or that
at least which this Counterfeit exacts to be Believed as true to wit that he himself is a man of excellent parts and one that wil use Fidelity as wel in his Doings as Sayings and in a word one whose proposal in matters of State or War is as infallible as the Popes in matters of Faith Yet notwithstanding that this Counterfeits Proposal or Asseveration which must be Believed from the Princes commendation of him which must be believed again from his Proposal Non habent unum idem objectum sed 〈◊〉 〈◊〉 have not one and the same Object yet is the former resolution â—… and so is Valentians resolution of his Catholick Faith most ridiculously impious For what other issue of such dissolute resolutions can be expected but that men who know no better should hereby be driven to suspect the Scriptures for Counterfeit and the Catholick Church if the Roman were only the Catholick Church of villanous Forgery at the least in those places of Scripture which she pretends for Proof of her own Infallibilitie 19 As for Valentians later Exception why his Resolution should not be Circular it is more ridiculous then the former most ridiculously false to omit other points in this one that he dare deny the Churches proposal by their Doctrine to be the Cause why we Believe the Divine Revelation or rather that these Scriptures which we have are Divine Revelations For by their Positions we cannot assure our selves that the Scriptures are the Word of God by any other cause or reason besides the Churches Authoritie and therefore by their Doctrine the infallible Authoritie of their Church is the only Cause why we Believe this Sacred Canon of Scriptures which we enjoy to be Divine Revelations although it be no Cause by their Doctrine why we Believe that in general Divine Revelations are true For this is a dictate of Nature not controversed betwixt us and them or betwixt any who acknowledge a Divine Power And Valentian himself directly implies that which he impudently denies in the self-same period For he granteth that Propositio Ecclesiae est ratio credendi divinam revelationem ratio eredendi the Reason or Rule of Believing must needs include in it a precedent Cause of Belief it cannot be only a Condition annexed thereto but of this point God willing hereafter 20 Sacroboscus who hath followed Bellarmines and Valentians foot-steps as faithfully as any â—rish Foot-man could his Master though sometimes taking a more compendious and smoother way likely to entice pedestria ingenia wits either by nature dull or novices in Arts and smatterers in School-learning to follow him sooner then those great ones hath taken upon him to answer to this Circle in effect as Valentian doth save only that he hath put more Tricks of Art upon it either to confound the judicious or deceive the sample Reader Which here we shal not need to examin because we purpose to unrid his mystical Evasions in the next Dispute In the end of his tract in defence of Bellarmin he frames his Objection against both Valentian and his own Resolution Whether in Believing the Church by Scriptures and Scriptures By the Church the Belief of the one must in nature if not in time go before the other He thinks it not necessary that the one should be before the other Nam actus fidei fertur in suum objectum modo simplici ut visus in suum And therefore as we see colours per species visibiles by the visible shapes or resemblances which flow from them not by seeing the visible shape before the colours so do we Believe the Scriptures by the Church albe it we do not expresly and formally Believe the Church before we believe the Scriptures Quo teneam vultus mutantem Protea nodo In the former part of this his discourse the Visible Church was unto Scriptures as the Light was unto Colours now it is unto Scriptures as visible Shapes are unto Colours What then Do we not see visible shapes before Colours nor Colours before them no. For we see no visible shapes at all but by them Colours only are brought into our sight and we cannot see one before the other if the one we see not at all And in like sense it were true that we should not Believe the Church before Scriptures not Scriptures before we Believe the Church if we were not bound to Believe the one at all But if we see one thing by another which we likewise see we must needs see that first by which we see the other and so if either we Believe the Scriptures by Believing the Church or Believe the Church by believing Scriptures we must of necessitie Believe the one before the other For that by which we Believe a thing is the Means of Belief and the Means of Belief must needs in nature and order go before Belief it self And if the Church be the Means of believing only in as much as we believe it or to speak more distinctly if the believing the Church be the very Meanes of believing the Scriptures then must we needs believe the Church before we believe the Scriptures If our Adversaries affirm that their Church is the only infallible Means of believing Scriptures in any other sort then by believing it let them in the name of God assign by what Means they wil she can make us believe the Scriptures we shal not much contend so they wil not bind us to believe this their Churches Decisions Sacroboscus his comparison of the Visible Church and visible Shapes we admit thus far for good that as unlesse there were such visible Shapes no Colours could be seen so likewise unlesse God had some Visible Church on earth men ordinarily could not see the Light of the Gospel For it is not ordinarily communicated to any but by the Ministery of others but being communicated we believe it in it self and for it self not by believing others as we see Colours in themselves and for themselves not by seeing the visible Shapes by which they are presented or communicated unto our eyes But whether there be any Propriety between the belief of these two Church and Scriptures according to our Adversaries Doctrine or whether the belief of the one be the cause of the Belief of the other or in what sort the cause and what Inconveniences wil follow thereon we shal dispute hereafter 21 Let them in the mean time illustrate the Manner how we believe Scriptures by the Church as they please Let it have the same proportion to Scriptures which the Light or visible Shapes have unto Colours they themselves make the belief of Scriptures most uncertain and for this reason seek to establish the Infallibility of their Church for to assure us of the Truth of Scriptures We demand how â—… of their Churches Infallibility can possibly be proved By Reason that is impossible as you heard before By Tradition of whom of such as may erre that is
continuance of your Lordships wonted favours whom I still request the Christian Readers as many as reap any profit from my pains on my behalf to remember with such respect as is due to Honourable Patrons of religious studies or cherishers of painful endeavours in good causes From Corpus Christi Colledge March 25. 1614. Your Lordships in all observance THOMAS JACKSON To the indifferent Reader specially to the learned Artists of the two Famous UNIVERSITIES CHristian and beloved Reader I have been detained in this entrie though not longer then the Structure of it required yet then I my self or thou perhaps could have wished for speedier dispatch of the main edifice intended Somewhat notwithstanding to my apprehension I had observed whereby Artists more accurate but younger Divines then my self whose furtherance in the like throughout all my meditations I still respect might be directed for taking sure hold of their slipperie Antagonists in this conflict and finding my self every day then other more unapt more unwilling at least to be any Actor in quarrels of this nature because most desirous to spend my mortal spirits in opening the pleasant Fountains of immortalitie I thought it not altogether unlawfull to dispence with these labours for a while in hope to prosecute them more safely and with better successe hereafter by seconding such as had gone before me with my small strength for intercepting these despitefull Philistims which continually labour to damme up these sacred Wels of Life Many excellent wits and grave Divines as well in our English as other reformed Churches I knew had accurately deciphered the special characters of the Beast and demonstrated most properties of great Antichrist upon the Pope But that the fundamental Charter of the Romish Church or the Commission pretended by Jesuites for the erection of it should as the manner was to demolish lesser religious houses for building others more magnificent extend to raze the very first foundations of Religion as common to Christians Jews and Turks that the acknowledgement of such infallibilitie as they Deifie her with should be more incompatible with Christianitie then any Idolatry of the Heathen that such as absolutely believe all her decrees without examination truely believe no article of this Creed with the like principal branches of Antichristianisme were points for ought I knew rather touched by the way or proposed as clear in themselves to the indifferent and ingenuous that judge of the Romish Church by the known picture of her misse-shapen lims then prosecuted at large or with purpose to pull off that artificial painting where-with late Jesuites have so beautified this uglie Monsters face that the World bewitched with gazing too much on it cannot but love her other deformities though in themselves most loathsome For though the practises enjoyned by her be so vile as would have caused Rome Heathen to have blushed at their mention or her other doctrines so palpably grosse that her own Sons heretofore have derided them and as yet spare to speak ought in particular for their defence yet to salve all this it must suffice that the Church which cannot erre hath now authorized them If any think I prejudice the truth of moderate accusations by laying such heavie imputations upon this doctrine as make it incomparably more detestable then any other he speaks not inconsequently to his positions if he hold the Trent Councel was infallibly assisted by the holy Ghost or that the Pope in Cathedral resolutions cannot erre But he which thinks foul impieties may bring Romish Prelates out of favour with the Spirit of Truth and make them as obnoxious to errors as others are or can perswade himself that many practises and opinions by that Church already authorized are in their nature abominable and impious must either accord to me or dissent from Reason Conscience and Religion For these so be will but vouchsafe his silence or attention joyntly proclaim aloud that nothing amisse either in matter of doctrine or manners can be so detestable without this presumptuous groundlesse warrant of absolute infallibilitie as with it that albeit a man would set himself to practize all particulars directly contrary to what God hath commanded or to contradict God and his goodnesse yet his iniquity without this absolute belief of full authority derived from him so to do would be but as a body without a soul in respect of the Romish Churches impieties which makes the Holy Ghost the principal Author of Gods written Word the abettor of all her fraud untruths or villanies Briefly as it is not the doing of those materials God commands us to do but faithfull submission of our Wils to his in doing them which as S. James instructs us makes us true Christians so is it not the doing or maintaining of what God forbids or hates but the doing of it upon absolute submission of our souls and consciences to other lawes then he hath left which makes men live members of Antichrist as being animated informed and moved by the spirit of errour Now this perswasion of absolute infallibility and universall warrant from the Holy Spirit without condition or restraint being peculiar to the Romish Church admitting it to be as faulty in practises and as obnoxious to errors as any other none can be reputed so truely Antichristian as it For albeit Mahomet pretended divine revelations yet his Priests challenge no such absolute infallibility as doth the Pope they make no second Rocks or foundations no ordinary Pastor equivalent to their great Prophet Whence although the Turks hold opinions in themselves or materially considered more grosse and maintain some practices not much lesse villanous then Jesuites do yet the grounds or motives of their belief which are as the soul or spirit of Religion are nothing so pestiferous nothing so directly opposite to the Holy Spirit as is this Jesuiticall rule of faith Nor do they either professe such belief in Christ or acknowledge him for a foundation so elect and precious as brings them within the Temple of God within which unlesse Antichrist sit his contrariety unto Christ could not be so essential so immediate or direct as by the rules of sacred Philosophie we are taught it must be Yet I know not whether the indignity of this doctrine is more apt to affect Divines and Men rightly religious and fearing God then the sottishnesse of their arguments to perswade it to provoke the just indignation of ingenuous Artists which cannot endure though in matters of indifferencie to captivate their understandings to positions devoid of sense To require some probabilitie of reason civil or natural is on their part no insolent demand for exchange of Christian faith or adventuring their inassurance of life eternal in the service of meer forrainers whom they never saw Yet unto peremptory resolutions no lesse dangerous do Jesuites solicit us not onely without any tolerable shew of probabilitie but quite contrary to Gods principal lawes and our natural notions of good and evil as by these
labours every Academick may in part perceive but more fully if he would vouchsafe to lift more of their arguments then in these short transeursive disputes I could Nor would I disswade any Artist well grounded in Arislotle from perusing the most learned works any romanist hath written in this argument In most other controversies betwixt us and them it is dangerous I must confesse even for well grounded Artists to begin with their writings not so in this For I protest in the sight of God and his holy Angels that as farre as I can remember the inclinations of my youth or by them prognost eate how afterward I might have been affected I never was I never should have been so throughly possessed with such great dislike of Romish Antichristianisme in this point by hearing the most famous Preachers in this Land or reading all the Learned Writers in Reforme Churches as I was by examining the labours of Bellarmin Valentian and others of best note amongst them seriously addressed to this purpose comparing them onely with the known Principles of Christianity and such passages of sacred Writ as every Christian Artist should be acquainted with For the principles whereon I proceed I have been onely beholden to the Canon of Scriptures for deducing of such blasphemous consequences from them as I charge the adversary with onely to that small measure of knowledge in Aristotelian Philosophy where-with my God hath blessed me whiles I was bound by local statutes to the study of Arts purposely abstaining from other writings which with their informations of my understanding might have bred prejudice in my affection Since that time although the years of my Ministry hardly exceed the space of ordinary apprentiships yet have I often wished the discussion of these points had been then imposed upon me by some experienced Divine that would onely have given me right hold of their assertions Upon this consideration I would beseech the flourishing Artists of these famous Academies whom God hath furnished with all store of munition necessary for this service not to neglect opportunities present Let them defer if so they please the fruits of their labours in other points though this be the fault of our English until the Autumn of their age But the mark I now propose unto them being the evident resolution of Jesuitical Positions into those gross and palpable blasphemies whereto they tend which they onely seek to hide by Sophismes and artificial tricks of wit Academical wits might displume them of these figtree-leaves manifest their nakedness to the world much better in the spring whiles their skill in arts were fresh and flourishing whiles the strength and vigour of their invention would more easily bend this way then in the Autumn when their leaves begin to fade and their sap retire to the root as their pleasant grapes grow ripe Many towardly plants in this nurcery now able to match the stoutest Jesuit living at his own weapon whilest in his mature age multo jam fractus membra labore more fit to be a leader then a Combatant in these encounters he shal look back on his former labours or calls to mind his wonted dexterity in school disputes may take up old Nestors complaint Tunc ego debueram capienda ad Pergama mitti Tunc poteram magni si non superare morari Hectoris arma meis sed in illo tempore nullus Aut puer Hector erat nunc me mea deficit aetas The school Jesuit in these studies is like the Ivy alwaies green because not set to bring forth fruit unto salvation but rather to choak and strangle the plants of life And for such instruments of the Romish Church as this land usually yields this wrangling faculty is all the skill they care for or for the most part make profession of Yet such is the brittleness of the matter they are to work upon in this controversie that were all the Priests and Jesuits harbored within the confines of great Brittain at this present day but enjoyned to write all they could to any purpose in defence of their Mother some few Artists of those Universities which out of their pride they seem to vilifie amongst the ignorant would I dare not say make them blush for sooner might they make a Black-moors face of the same colour with his teeth but as many of their favourers of this Kingdom as have not sworn allegiance to the Church of Rome and are able to examine an argument to be ashamed on their behalf even to acknowledge that for ought these Mountebanks could say or write in their defence the Positions maintained by their Masters forraign Jesuits were indeed idolatrous and blasphemous howbeit the Church it self we must believe could never be vanquished because no man can tell where or in what shape to find it Nor need young Artists fear the countenance of antiquity in this point from which their enemies supplies are so slender that would they come to open tryal and bring onely such of the Fathers for the seconds as lived within five hundred years of Christ or before the mixture of Romish Religion with Heathenism not fully effected till a little after that time the paucity of those whose aid they durst solicit in respect of that great army which is as resolute as we against them would make them instantly either yield themselves or forsake the field Nor have they been hitherto able to address any answer but to their shame to the Worthies of the English Church whose labours have made the conquest in this quarrel easie to any of their successors that will adventure to follow their steps Nothing remains but what best becomes the exercise of young wits to exceed the sophistical disputes of Jesuites against the truth in copiousnes of irrefragable demonstrations That the allegeance they seek to establish unto the Romish Church is solemn Apostasie from Christ that the belief of it is the very Abstract of Sorcery the utmost degree of Antichristianism that can be expected These and like points being fortified by strength of argument in the time of your Regency or farewel to the study of Arts might be polished at your better leisure afterwards to be revised and published at the appointment of authority Or if the zeal of Gods glory thus mightily eelipsed by this foul idol of the Romish Church do not as yet so fully move you yet that indignation which first wrought a desire in me of giving this onset should work me thinks in every heart that bears any sparkle of love unto his native countrey For what indignity is it to think that whilest our gracious Soveraign is a most zealous Professor and Defendor of the truth we teach so many of his natural subjects our countrimen brethren should be won unto the Romish faction especially by importunate inculcating two Heresies of all maintaind by that Church in themselves most sottishly improbable and yet apparently most damnably idolatrous in their consequences if erroneous I mean This concerning
I can find think themselves bound by the former decrees of the Trent Councel But what if any should dissent from these great Champions in the interpretation of it Who should judge betwixt them or whither were they to repair for resolution To the place which God hath chosen to wit to the Sea Apostolical or in other terms to Rome So saith the Pope that confirmed this Councel As if there were only a translation of the Sea none of the Priesthood sometimes established in Jerusalem where all were to worship And if Rome have that place in Christendom which Jerusalem had in Jewrie the Pope must be such a Lord to all Christians as he that dwelt betwixt the Cherubims was to the Israelites both their Answers of like Authoritie 13 But when we repair to Rome who shall there determin what the Councel meant the Pope alone or with his Cardinals with his Cardinals if he please himself alone without them or any other if he list all after as he shall find himself disposed to use his ordinary or plenarie power by the former of which answerable to Gods working with naturall agents he determines of matters by the usuall course of Lawes provided for that purpose using the advise or counsel of his Assistants by the other correspondent to Gods working in miracles effected by his own immediate peculiar power without the coagencie of any inferiour or created cause he may resolve of himself alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councel it self seems to give unto the Pope as it were for an up-shot to all the fools thunder-bolts they had let flee before And lest any man should think this absolute acknowledgement of the Popes plenarie power to be a Counsel rather then a necessary Precept The Catechisme published by the Trent Councels Authoritie hath inserted amongst the Articles of faith That the present Pope is the sile visible head of the whole Christian Church though Christ the invisible The meaning of which if I mistake not is this That the Pope concerning the points above mentioned hath as absolute power in Christs absence as Christ himself should have were he present or hall have in that day of final judgement wherein if these mens Positions be true he shall have nothing to do in matters of Faith but onely to ratifie what the Pope hath defined who must not be called to any account of his Spiritual as Kings and Monarchs must be for their Temporal Stewardships Nor shall it be said to him as it must be to some of them Well done thou good and faithfull Servant For such men onely by our Adversaries Doctrine do well as might have done ill but the Pope live as he list cannot possibly do amisse in determining matters of Faith which are of all that are of greatest difficulty and consequence 14 When first I read Josephus Acosta I much wondred to see a man otherwise of an ingenuous spirit and of parts so excellent so zealous withall for the Popes Supremacie But now I perceive the reason was all private Catechismes were to be conformed unto that publick one authorized by the Councel and Pope Amongst other Contents of that Article of the Catholick Church almost quite omitted in the former Indian Catechismes Acâ—sta's advise is to have this inserted as an essential part That the Pope is Head of the Catholick Church Christs Vicar on earth indued with his plenary power to whom all other Christians Kings and Princes not excepted ow obedience These allegations may testifie our sincerity in proposing the state of the question and points of difference betwixt us gathered not out of one or two but the general agreemeent of best Romish Wâ—iters and whereunto Valentiaâ— were he alive would willingly subscribe For he as since I have observed proposeth the title of his main Controversie concerning the Churches Authoritie in termes aequivalent to those I used Lib. 2. Sect. 1. Cap. 3. and Lib. 1. Paragr uâ—t SECT II. The first branch of Romish Blasphemie in preferring humane Authoritie before Divine AGainst these late recited and infinite other aequivalent Assertions frequent in their Publick determinations and best private Writers our Writers usually object If the Church be Judge of Scriptures her Authoritie must be above the Scriptures â—f the sense of Scripture without the Church or Popes asseveration or proposal be not Authentick nor apt to beget most firme Belief then the Word of God must receive strength and Authoritie from the word of man Some Romish Writers grant the Inference with this restraint In respect of us and yet wipe their mouthes with the whore in the Proverbs as if they had neither committed Idolatrie nor spoken Blasphemie But Bellarâ—in was too cunning a Baud to expose his mothers foul face to publick view without more artificial painting CAP. II. Bellarmin's Replic to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 1 THe former Argument howsoever much esteemed by such as bring it yet in Bellarmmes judgement is very weak and as he suspects sick of his own desease Totum in aequivocatione versatur The aequivocation he seeketh to unfold with this distinction The former speeches may admit a double sence First their meaning may be That the Church doth judge whether that which the Scriptures teach be true or false Or Secondly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth Judge which is the true Interpretation or meaning of them This distinction he applieth thus The former Objections were pertinent if we held the Pope or Councel to determine of Scriptures in the former sence but taâ—… our right meaning they are meer calumnies For we affirm the Church to judge Scriptures onelie in the later and so to judge them doth not set the Church or Pope above Scriptures but above the judgement of private men Nor doth the Church by this Assertion 〈◊〉 a Judge of Scriptures truth but of private mens understanding Neither will it hence follow that the Word of God receiveth strength from the word of man but private mens knowledge may and doth receive strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinks is neither more true or certain because it is expounded by the Church but every mans opinion is more true and stable when it is confirmed by the Churches exposition or decision He hath said as much as the whole Councel of Trent could have said for themselves But let us see if this be enough 2 A private mans opinion saith Bellarmin is truer when it is confirmed by the Church If we had onely an opinion of the truth or sence of Scriptures the consent of others especially men skilful in such matters would indeed much confirm us for all opinions or uncertain
the true Papists are wise enough to slip the third or last so as it shall not pinch them and have a trick withall to make the First yeeld what way they please who are resolved to follow what way soever it shall please the Popes Authority whereunto their souls indeed are onely tied to lead them But of such as ever had or hope to have any tast or relish of Gods Spirit if any should resolve absolutely to believe his interpretation of any place of Scripture contrary to that life-working sence which must be in every heart endued with hope of seeing God that mans disloyalty towards God and his Holy Spirit is as impudent as if a poor subject should replie unto his Prince commanding him in expresse termes to do thus or so I will not believe your words have any such meaning as they naturally import but a contrary such as one of my fellow-servants hath already acquainted me withall whatsoever you say I know your meaning is I should believe him in all things concerning your will and pleasure and whatsoever he shall enjoyn that will I do 8 That neither the Church can prove the Scriptures nor the Scriptures the Churches Authoritie was proved in the fourth Section of the former Book That such as hold this damnable Doctrine against which we dispute do not at all believe God speaking in the Scriptures shall be evinced in the third Section of this The present inconvenience which now will they nill they we are to wrest from their resolutions of faith is That in deed and conscience they either acknowledge no Authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CAP. III. Inferring the general conclusion proposed in the Title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconvenience it will not be amisse to propose Bellarmines resolution of a Roman Catholicks faith One especial Objection of our Writers as he frameth it is That Faith if depending on the Churches judgement is grounded but upon the word of man a weake foundation for such an Edifice that the Scripture was given by the Spirit of God and must therefore be understood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church 〈◊〉 of the Councel or the Pope speaking ex Cathedra is not the bare word of man He means no word obnoxious to errour but in some sort the Word of God in as much as it is uttered by the assistance and Government of the Holy Ghost I adde saith he that Hereticks are they which indeed do lean upon a brokenreed For we must know that a proposition of Faith must be concluded in this or the like Sâ—llogisme Whatsoever God hath revealed in Scripture is true but God hath revealed this or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certain amongst all the second likewise amongst Catholicks is most firm as being supported by the testimonie of the Church Councel or Pope of whose immunity from possibilitie of erring we have expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and us I have prayed for thee thy faith should not fail But amongst Hereticks the second or minor proposition is grounded onely on conjecture or judgement of a private Spirit which usually seems but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Hereticks such in his language are all that will not relie upon the Church is but conjectural and uncertain 2 A dreadfull imputation could it be as substantially proved as it is confidently avouched And the consequence of his resolution generally held by all his fellows is of no lesse importance then this That no man can be infallibly assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures received by us and them unlesse he have the Churches Authority for confirmation of both For unto us that onely which the Church avoucheth is certain and unfallible that sence of it which the Church gives onely sound if we speak of any particular or determinate truths 3 How certain and unfallible Assent unto all or any Scriptures may be wrought in mens hearts without any infallible teacher already hath been and hereafter shal be God willing in more particular sort exemplified In this place it stood the Jesuite upon to have given a better solution to the doubt objected which he is so far from unloosing that he rather knits it faster as shal appear if the Reader wil first cal to mind That for the establishing of firm and undoubted assent to any truth proposed it skils not how infallible the truth in it self or the proposer be unlesse they whose Relief or Assent is demanded be as infallibly perswaded of this Infallibility in the truth or the proposer In this respect our adversaries plead their immunity from errour as an Article necessary to be infallibly Believed for confirmation of Gods Word alwayes most infallible as all grant in it self but not so as they affirm to us until it be avouched by Infallible authority 4 Herein they concur with us Both with the truth That if we believe it only as probable that God spake all those words which we acknowledge to be most infallible because his our belief notwithstanding is not infallible but probable or conjectural For as a man may have bad desires of things essentially good so may he have uncertain perswasions of truthes in themselves most certain It is not therefore the supposed Infallibility of the Church or Pope howsoever but infallibly apprehended and believed that must strengthen our faith which otherwise as is pretended would be but conjectural And by the former principle acknowledged as wel by them as us it necessarily follows that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent unto the minor proposition i. unto any determinate part of Gods Word is only probable not Infallible For by the Jesuites Doctrine we cannot be certainly perswaded that God spake this or that but by the Churches testimony The immediate consequence of which two assertions compared together is we cannot be more certain that God hath spoken this or that then we are of the Churches Infallibility If then we be only probably not infallibly perswaded that the Church is infallible our Belief of the minor proposition that is of any determinate truth which men suppose God hath spoken must be only probable or conjectural not infallible Consequently to these collections the learned Papists generaly hold that the Churches Infallibility must be absolutely and infallibly believed as you heard before out of Canus Bellarmin and Valentian otherwise as Bellarmin would infer our Belief of the Minor in any
testimony of the Church whereon all private mens faith must be immediately grounded believing this we shal from it at least conjoyned with Scripture believe all other parts of Gods Word necessary to salvation as wel as the Pope doth these former from the testimony of his publick spirit Wherefore his authority must be unto us altogether as great as the authority of the Godhead is unto him which is far greater unto him then it is or can be to any others for even that which is acknowledged for Gods Word both by him and us must be lesse authentick unto us then the words of this mortal man 11 For though we pardon our adversaries their former absurdities in seeking to prove the Churches authority by the Scripture and the Scriptures by the Churches though we grant them all they can desire even what shal appear in due place to be most false That whiles they believe the Popes particular injunctions or decisions from a presupposal of his universal transcendent authority they do not only believe him or his words but those parts of Gods Word upon which they seem to ground his infallibility yet our former argument holds stil most firm because that absolute Assent which private men must give unto the supposed grounds of their Religion before other portions of Scripture is not grounded upon 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 Ten Commandments are in respect of other Mosaical Laws nor from any internal propriety flowing from the words themselves as if their secret character did unto faithful minds bewray them to be more divine then others nor from any precedent consequent or comitant circumstance probably arguing that sence the Romish Church gives of them to be of it self more perspicuous or credible then the natural meaning of most other Scriptures all inspired by one and the same spirit all for their form of equal authority and perspicuitie All the prerogative then which these passages can have before others must be from the matter contained in them and that by our adversaries position is the Churches Infallibility Wherefore not because they are Gods word or were given by his Spirit in more extraordinary sort then others but because they have more affinity with the Roman Lord in late years exalted above all that is called God Father Son or Holy Ghost these places above cited must be more authentickly believed then all the words of God besides As I have read of pictures though not more artificial in themselves yet held in greater estimation amongst the Heathen and freer from contemptuous censure then any other of the same Painters doing only because they represented their great God Jupiter 12 Another difficultie whereunto we demand an answer is whether whiles they assent as they professe not only to the Infallibility taught as they suppose in the fore-cited places but also unto the Infallibility of Scriptures which teach it they acknowledge two distinct assents or but one If but one let them shew us how possibly the Church can be said to confirm the Scriptures if two let them assign the several properties of either whether is more strong whether must be to the other as Peter to his brethren or if neither of them can confirm the other let them declare how the one can be imagined as a mean or condition of believing the other 13 An Hereticks Belief of the Minor proposition in the former Syllogism saith Bellarmin is but weak A Romanists Belief of the same most strong Let this be the Minor Peter feed my sheep or Peter I have prayed for thee that thy faith should not fail what reason can be imagined why a Romanists Relief of these Propositions should be so strong and ours so weak The one hath the Churches Authority to confirm his Faith the other hath not What is it then to have the Churches Authority only to know her Decrees concerning those portions of Scriptures If this were all we know the Romish Churches Decrees as wel as the Romanists but it is nothing to know them if we do not acknowledge them To have the Churches Authority then is to Believe it as Infallible and for this reason is a Roman Catholicks Belief of any portion of Scripture more certain and strong because he hath the Testimony of the Church which he Believes to be most Infallible and believing it most infallibly he must of necessity Believe that to be Scripture that in every place to be the meaning of the Holy Ghost which this Church commends unto him for such Let the most learned of our adversaries here resolve the doubt proposed whether there be two distinct assents in the belief of the forementioned propositions one unto the truth of the proposition itself and another unto the Churches infallibility It is evident by Bellarmins opinion that all the certainty a Roman Catholick hath above a Sectary is from the Churches Infallibility For the proposition it self he can believe no better then an Heretick may unlesse he better believe the Church i. e believe the Churches exposition of it or the Churches infallibility concerning it better then the proposition it self in it self and for it self And so it is evident that the Churches authority is greater because it must be better believed 14 Suppose then one of our Church which believes these propositions to be the word of God should turn Roman Catholick his former belief is by this means become more strong and certain This granted the next question is what should be the Object of this his strong Belief the propositions believed Peter feed my sheep I have prayed for thee or anyother part of Gods written word or the Churches authority not the propositions themselves but only by accident in as much as the Church confirms them to him For suppose the same man should estsoones either altogether revolt from that Church or doubt of her authority his belief of the former propositions becomes hereby as weak as it was before which plainly evinceth that his belief of the Church and this proposition were two distinct Beliefs and that this strong Belief was fastened unto the Churches authority not unto the proposition it self immediately but only by accident in as much as the Church which he believeth so firmly did teach it for his Belief if fastened upon the proposition it self after doubt moved of the Churches authority would have continued the same but now by Bellarmins assertion as soon as he begins to disclaim his belief of the Churches infallibility his former strong belief of the supposed proposition begins to fail and of this failing no other reason then already is can be assigned The reason was because the true direct and proper object of his strong belief was the Churches authority on which the belief of the proposition did intirely depend as the conclusion doth upon the premisses or rather as every particular doth on the universal whereunto it
greatnesse of authority is alwayes measured by the manner of obedience due unto it The Minor is as evident from the former reason Our obedience is more absolute and strict unto that authority from which in no case we may appeal then unto that from which we may in many safely appeal but by the Romish Churches doctrine there lies alwayes an appeal from that sence and meaning of Scriptures which Gods spirit and our own conscience gives us unto the Churches authority none from the Churches authority or meaning unto the Scriptures or our own consciences 7 Our Saviour Christ bids us search the Scriptures S. Paul try all retain that which is good S. John try the Spirits whether they be of God or no Suppose a Minister of our Church should charge a Romanist upon his allegiance to our Saviour Christ and that obedience which he owes unto Gods Word to search Scriptures trie Spirits and examin Doctrines for the râ—tifying of his faith he wil not acknowledge this to be a Commandment of Scripture or at least not to be understood in such a sence as may bind him to this practise What follows if our Clergie charge him to admit it he appeals unto the Church And as in Schools simus and nasus simus is all one so in their language is the Church and the Church of Rome This Church tels him he may not take upon him to trie of what spirit the Pope is nor examin his determinations decisions or interpretations of any Scripture by other known places of Scripture or the analogie of faith acknowledged by all Unto this decree or sentence of the Church although he have it but at the second hand or after it have passed through as many Priests and Jesuites mouthes as are Post Towns from London to Edenburgh he yields absolute obedience without acknowledgement of farther appeal either unto Scriptures or other authority whatsoever further manifestation of Gods wil he expects none Let all the reformed Churches in the World or all the Christian World besides exhort threaten or adjure him as he tenders the good of his own soul as he wil answer his Redeemer in that dreadful day of final Judgement to examin the Church or Popes decrees by Gods written Laws his answer is he may not he cannot do it without open disobedience to the Church which to disobey is damnation of soul and body But O fools and slow of heart to believe and obey from the heart that doctrine whereunto ye were delivered Know ye not that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey whether it be the man of sin unto death or obedience unto righteousnesse Of all Mankind are onely Roman Catholicks not bought with a price that they may thus alienate their souls from Christ and become servants of men that they may consecrate themselves by solemn vow to the perpetual slavery of most wicked and sinful men even monsters of Mankind CAP. V. That in obeying the Romish Churches decrees we do not obey Gods Word as well as Them but Them alone in contempt of Gods principal Laws 1 BUt the simple I know are born in hand by the more subtile sort of this generation That thus obeying sinful men they obey Christ who hath injoyned them this obedience unto such That thus believing that sence of Scripture which the Church their mother tenders unto them they do not believe her better then Scriptures because these two Beliefs are not opposite but subordinate that they prefer not her decrees before Christs written Laws but her interpretation of them before all private Expositions This is the only City of refuge left them wherein prosecuted by the former arguments they can hope for any succour but most of whose gates already have been all shortly shall be shut upon them 2 That they neither believe nor obey Gods Word whilest they absolutely believe and obey the Church without appeal is evident in that this Church usually binds men not unto Positive points of Religion gathered so much as from any pretended sence of Scripture expounded by it but to believe bare Negatives as that this or that place of Scripture either brought by their adversaries or conceived by such amongst themselves as desire the knowledge of truth and right information of conscience have no such meaning as the Spirit of God not flesh and bloud as far as they can judge of their own thoughts hath revealed unto them 3 But the Spirit may deceive private men or at least they may deceive themselves in their trial of Spirits They may indeed and so may men in publick place more grievously erre in peremptory judging private men because obnoxious to errour in the general erroneous in this particular wherein they ground their opinions upon Gods Word plentiful to evince it at least very probable reasons they bring many and strong whereunto no reasonable answer is brought by their adversaries whose usual course is to presse them only with the Churches authority which appears to be of far greater weight then Gods word unto all such as yield obedience to her negative decrees without any evidence or probability either of Scripture or natural reason to set against that sence and meaning of Gods Laws whereunto strength of arguments unrefuted and probable pledges of Gods Spirit undisproved have long tied their souls Do we obey God or believe his word whilst we yield obedience to the Church in such Commandments as to our consciences upon unpartial examination seem condemned ere made by the very fundamental Laws of Religion and all this oft-times without any shew or pretence of Scripture to warrant us that we do not disobey God in obeying them 4 But doth the Romish exact absolute obedience in such points as if it were possible they could be false may endanger the very foundation of true Religion without evident demonstration that their daily practise neither doth nor can endanger it Yes For what can more concern the main foundation which Christians Jews and Mahumetans most firmly hold then those precepts in number many all plainly and peremptorily forbidding us to worship any Gods but One or any thing in the Heaven or Earth but Him only The Romanists themselves grant that cultu latriae God alone is to beadored that so to adore any other is Idolatry and Idolatry by their confession a most grievous sin O how much better were it for them to hold it none or Gods Word forbidding it of no authority then so lightly to adventure the hourly practise of it in contempt of such fearful threatnings as they themselves out of Gods Laws pronounce against it upon such broken distoynted surmises as are the best they can pretend for their warrant 5 To believe Christs flesh and bloud should be there present where it canot be seen or felt yea where we see and feel another body as perfectly as we can do ought is to reason without warrant of Scripture but a
given in Heaven and in earth hath got an interest in the chief Kingdoms of the World disposing such as he can best spare or worst manage to any potent Prince that wil fall down and worship him and his copartner the Prince of darknesse who of late years have almost shared the whole World betwixt them the one ruling over insidels the other over professed Christians And seeing the Pope because his pomp and dignity must be maintained by Worldly wealth and revenews dares not part with the propriety of so many Kingdoms at once as Satan who only looks for honour profered he hath found out a trick to supply his wants for purchasing like honour and worship by his office of keeping S. Peters keys if earthly Provinces or Dominions fail him Gods Word his sons bloud and body all shal be set to sale at this price Fall down and worship him For no man we may rest assured no Nation or Kingdom whom he can hinder shal ever taste of the Lords Cup unlesse they wil first acknowledge lawful authority in him to grant deny or dispose of it at his pleasure which is an homage wherewith the Devil is more delighted then if we did acknowledge him Supream Lord of all the Kingdoms of the Earth for that were as much lesse prejudicial to Christs prerogative royal as a damage in possession or goods would be to a personal disgrace or some foul maim or deformity wrought upon a Princes body CAP. VI. Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former arguments and shewing withal the special points that lie upon them to prove as principally whether their Belief of the Churches authority can be resolved into any divine Testimony 1 UNto all the difficulties hitherto proposed I can rather wish some learned Priest or Jesuite would then hope any such ever wil directly answer point by point For the Readers better satisfaction I wil first briefly set down what possibly can be said on their behalf and after a disclosure of their last secret refuge draw forth thence the dead and putrified darknesse of Romish faith which unto the ignorant and superstitious that cannot uncover the holes and clefts wherein these impostors upon every search are wont to hide it may yet seem to live and breath as the Fable went of S. John the Evangelists body after many years reposal in the grave or as the blinded Jews to this day brag the scepter of Judah yet flourisheth beyond Babylon in Media or some unknown part of India whither no European is likely to resort for a disproval of his relation 2 Unto the Demonstrative Evidences as wel of their error in expounding Scriptures pretended for as of other Scriptures rightly alledged by us against their former or like Decrees they wil be ready to oppose what Bellarmin hath done That the Church must judge of Scriptures Evidence and private errours in expounding it not private men of the Churches expositions Unto the objected dreadful 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 Son and Holy Ghost a sin as hainous as mangling of Christs Last Will and Testament as Idolatry On the contrary to obey the Church even in her negative decrees and naked decisions unguarded with any pretence of Scripture much more where this loving Mother for the education of her children wil vouchsafe what she need not to alledge some clause or sentence of Holy writ we obey not the Church only but Gods Word also though not in those particular places which in our judgements either contradict the former or like decrees or else make nothing at all for them yet in texts produced for the Churches transcendent general authority As he that adores the consecrated host in procession because his holy Mother commands him so to do or accounts want of Christs bloud no losse because denied him by her authority although unto private spirits he may seem to contradict that Law Thou shalt worship the Lord thy God and him only shalt thou serve doth yet sincerely obey the Holy Ghost and rightly observe the true sence and meaning of these his dictates Peter I have prayed for thee that thy faith should not fail Peter feed my sheep Thou art Peter and upon this rock will I build my Church From these places once firmly believing the Church possibly cannot erre he must not question whether the the practises by it injoyned contradict the former laws both being delivered by the holy spirit who cannot contradict himself This I take it is the sum of all the most learned of our adversaries can or would reply unto the former difficulties Not to draw faster but rather remitting the former Bonds wherein they have inextricably intangled themselves by their circular progresse in their resolution of faith admit their late doctrine left any possibility of knowing Scriptures acknowledged by both to be Gods word or of distinguishing humane testimonies written or unwritten from divine The present question we may draw with their free consent unto this issue whether their belief of the Churches infallible authority undoubtedly established as they pretend in the fore-cited places can be truly resolved into any branch of the First Truth or into humane testimonies only If into the later only the case is clear that absolutely obeying the Romish Church in the former or like decrees which her authority set aside to all or most mens consciences would seem to contradict Gods principal laws we believe and in believing obey men more then God humane authorities laws or testimonies more then divine 4 The strength or feeblenesse of Roman faith wil best appear if we try it in any one of these joynts Whether by Divine testimony it can be proved that S. Peter had such an universal infallible absolute authority as these men attribute unto the Pope Whether by like infallible testimony it can be proved the Popes from time to time without exception were Peters undoubted successours heirs apparant to all the preheminencies or prerogatives he injoyed Whether either the soveraignty or universality of their authority supposed probable in it self or to themselves or particular injunctions derived from it can be so fully notified to all Christians as they need not question whether in yielding obedience to decrees of like consequences as were the former they do not grievously disobey Gods Word For though the Popes themselves might know this truth by Divine revelation or otherwise their internal assurance unlesse generally communicable by divine testimonies could be no warant unto others for undertaking matters of fearful consequences whereof they doubt not only out of secret instinct or grudging of their consciences but from an apprehension of opposition betwixt the very forms of laws papal and divine 5 First it is improbable that he to whom our Saviour said If thy brother trespasse against thee dic Ecclesiae
no children in Christ they onely prove that in this light of the Gospel there is a generation of men professing Christianity yet as apt as grossely to transform Christs Spiritual love as the Heathen did his Fathers glory into the similitude of their carnall corrupt affections 10 If it may stand with Christian sobrietie so precisely to determin of particular differences implied in these words it is most likelie our Saviour meant to include all sorts of people according to the different care their diverse estates required some were to be tenderly handled and cherished like lambs others to be lookt unto like elder sheep and to be fed with stronger meat but with lesse personal or assiduous attendance There is no one kind of argument perswades me more the Romish Church is led by the Spirit of errour then whiles I observe how they still approve themselves to be Peters successours in denying Christ and going the wrong way unto the truth of the Gospel alwayes like ungracious children seeking to enter upon the inheritance bequeathed without performance of what the Testator principally required Our Saviour requested Peter in these termes Feed my sheep not thine intimating he should approve himself a Faithfull Shepherd one that was to give strict account unto the Owner of whatsoever befell the flock these men by commission pretended from Saint Peter would make themselves great sheep-masters to kill and eat at their pleasures That to feed is all one as to rule and govern as they would have it is a conceit of men onely minding their bellies or seeking to be fed by others spoils That feeding or Pastorship is alwayes accompanied with Rule and Authoritie none that ever tasted any Spirituall food will deny That Peter was a Pastor and a Feeder an extraordinary Pastor a principal Feeder and therefore of preheminent Rule and Authoritie over his flock we acknowledge but no preheminence in him above his fellows which was not grounded upon his eminent care and more then ordinarie fidelitie in feeding it not with Lordly injunctions sealed with Anathema's but with sincerity of life and soundnesse of Doctrine There was no difference betwixt the tenure of His and Others estates as if he had been Lord by inheritance not obnoxious to any Forfeiture by misdemeanour and Others but lease-holders during term of good life and manners of the priviledges they enjoyed to return by escheat or for want of succession unto Peters successors That Penitentiall exercise of feeding Christs sheep in such strict termes so often enjoyned rather argues that should have been interpreted unfaithfulnesse or disloyalty in him which would have been accounted onely neglect or want of diligence in others And the ingenious Reader may if it please him easilie observe that of all Apostolical writings now extant none have either lesse intimation of any Preheminencie or Supremacie or more lively Characters of their Authours unfained humilitie and lowly submission of himself unto the meanest of his fellow-Ministers then Saint Peters as if by them he would have testified his perpetual mindfulnesse of that former Offence and strict charge of fidelitie in feeding Christs flock thereupon enjoyned The Elders saith he which are among you I beseech which am what the chief Apostle an Ecclesiastick Monarch Christs Vicar General an elder of Elders no but also an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a witnesse of the sufferings of Christ and also a partaker of the glorie that shall be re vealed Feed the flock of God which dependeth upon you caring for it not by constraint but willingly not for filthie lucre but of a ready mind not as though ye were Lords over Gods heritage but that ye may be examples to the flock Yet for any to arrogate such Infallibility or challenge such Authority as he had without perseverance in the like Fidelitie and Sinceritie as Peter requested upon the strictest termes of love unto his Lord and Master in all likelihood would and did use in feeding his flock is such a mock of Christ and this his blessed Saint as none but the Brood of Antichrist could ever have hatched Yet inferiour to that which accompanies the third pretended ground of Romish faith Tues Petrus super hanc Petram Thou art Peter and upon this Peter as they would have it will I build my Church CAP. VIII That Christ not Saint Peter is the Rock spoken of Matthew 16. verse 18. That the Jesuites exposition of that place demonstrateth the Pope to be The Great Antichrist 1 WHy the Latin Interpreter following the Greek should varie the Gender reading Tues Petrus super hanc Petram not Tâ—es Petra super hanc Petram although the tongue wherein they suppose Saint Matthew wrote had but one and the same word Cepha Bellarmin and Maldonate give these two reasons First seeing Saint Peter was a man his name was to be expressed in the Greek and Latin by a word of the Masculine gender Secondly albeit the Greek Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sometimes used for a rock yet very seldome or in the Attick Dialect onely if at all when it is taken for a fundamental rock fit to rect Edifices upon Thus professed Commentators oft-times find out many wittie reasons of like alterations in words which the Authors never dreamed of But granting what these two learned Romanists onely suppose none can prove Saint Matthew had written in the Syriack tongue neither of the two reasons alledged for the Greek or Latin Interpreters variation of the Gender can have any place in Saint John who wrote in Greek but not in the Attick Dialect and yet purposely instructing us what the Syriack word Cepha which our Saviour gave as a Surname to Saint Peter at his first calling meant saith it is by interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus not Petra though this Feminine might have been used without ossence in the interpretation of his name so he had not been usually called thereby or being so usually called it might have grown into a masculine for why should Petra seem a more Esfeminate name in Saint Peter then Zaâ—arella or Carafa in their Cardinals or Aquaviva in the General of the Jesuites If Jesus himself had given the Governour of the Societie instiled by his own name this Surname in the Abstract Aquaviva what would men think it did portend that he should be that well of water which springeth into everlasting life or rather that he had been so denominate from some relation to such water that Claudius Aquiviva was as much as Claudius de Aquaviva It is most likely then that as well Saint John when he interprets Cepha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Translator of Saint Matthew in saying Tu es Petrus not Petra did seek to prevent that sinister sence which posteritie might cull out of the ambiguous Syriack Cepha sometimes signifying the Rock it self otherwhiles implying no more then a Denomination from it Nor was it Saint Austines ignorance of the
adversary or accuser he himself bearing the name of adversary likewise in his â—itle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second foundation in shew subordinate in deed and consequence quite contrary to that which the Prophets and Apostles have laid eternally priviledged if we may believe his followers from those spurnings of men from which the pretious stone of Sion was not exempted 22 To collect the sum of late Romanists comments upon their Churches supposed fundamental Charter Their confession of Christ come in the flesh and made head stone in the corner though conceived in form of words Orthodoxal enough proves only this but this abundantly to all the world that the Pope their supream 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 Rock or Fundamental supportance of that spiritual house unto this head proclaims unto all the world that he sits as God in the Temple of God shewing himself that he is God For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent to the Syâ—iac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sence they take it as assording such impregnable supportance or fortification against the powers of hell world or flesh is oftner by their own vulgar latin rendred Deus then Petra or Rupes which it directly signifies because considered with these circumstances or effects it is rather a glorious Title of the Godhead or Derty it self then a particular attribute taken from some divine propriety communicable to Gods servants in the Abstract 23 Lastly unto me their common exposition of Christs speeches unto S. Peter suggest this argument more then demonstrative that the Papacy is lead by the spirit of great Antichrist in that no doctrine of Devils can more directly contradict or more shamefully deny the vertue and power of Christ come in the flesh nor more peremptorily disanul or cancel his promise there made unto his Church then Jesuitical comments upon it do Christs promise was a promise of life and saving health a full assurance of eternal happinesse to all that should be truly built upon that Rock which Peter confessed or which they say Peter was They make the tenure of this glorious covenant to be no more but this that Peters successours and such as will build their faith upon them speaking ex Cathedra as upon Rocks invincible shall be indefectible in points of Christian faith and manners howsoever even these Rocks themselves may be for life and conversation as wicked as Annas or Caiphas or other blinded guides of the Jewish Synagogue that crucified our Saviour 24 Thus by a pretended successive perpetuity of Peters Faith they utterly abolish that lively Faith whereby he confessed Christ which is alway included as a necessary condition without which none can be capable of that glorious promise but with it all are made immediate heirs of salvation Or to speak more plainly none may expect the least portion of Peters blessing without Peters Faith nor can that be in any but such as are born of God Everyone saith S. John that is born of God over cometh the world and this is the victory that overcometh the world even our faith And again who is he that overcometh the world but he which Believeth what Peter had confessed that Jesus is the Son of God And our Saviour himself to whom his father had given power over all flesh that he should give eternal life to all given him by his father tels us that this Life Eternal must grow from that root of Faith which first did branch in Peters mouth but must be so planted as it grew in him in every heart endued with sure hope much more in all such as â—ay challenge to such preheminency or Prerogative of Faith or Hope as Peter had This is life eternal that they may know Thee saith Christ speaking of his Father to be the Only Very God and whom thou hast sent Jesus Christ so then God manifested in the flesh was the Rock of salvation whereupon the Church is built he that rightly knows and so believes this truth hath life eternal dwelling in him 25 But shall such a Faith as may be severed from Charity shall such a knowledge of Christ as may be in them to whom Christ shall say Depart from me I never knew you I say not make any so impregnable a Rock but so fasten any to that Rock so impregnable as the gates of hell shall not be able to dispossesse him of eternal life Whiles we produce the late cited or other testimonies alike pregnant to condemn the Pontificians for denying Justification only by Faith they think themselves fully acquitted with this solution that our assurance of salvation relies not upon Faith as alone but as it is the Foundation of Charity and accompanied with other Christian vertues We never taught us shall be shewed in that controversie that Faith unlesse thus attended could with true confidence plead our cause before God which yet though thus attended It only pleads But here our adversaries must be contented to take their payment in their own coin For if no man can be justified or made heir of salvation it is unpossible any should be a lively stone or living member much lesse a supream head or sure foundation of that spiritual house alwayes victorious over death and hell without a Faith so appointed as in the former case they require without a Faith as clearly testifying Christ dwelling in men by works flowing from it as their edification upon him by an Orthodoxal form of words Whosoever is destitute of a faith thus bearing fruit unto salvation is so far from being a Rock or sure foundation for others to build upon that he himself if we may believe our Saviour Mat. 7. 26. builds all his hopes upon the Sand Whosoever heareth these my words and doth them not shall be likened unto a foolish man which hath builded his house upon the sand and the rain fell and the flouds came and the winds blew and beat upon that house and it fell and the fall thereof was great Not every one therefore that saith unto our Saviour as Peter did thou art Christ the son of the living God but he that expresseth his faith and hope by works answerable to Christs conversation in the flesh and his Fathers will shall enter into the kingdom of heaven because he only is built upon that Rock which the floud-gates of hell cannot undermine or overthrow For whosoever saith our Saviour heareth of me these words and doth the same I will liken him to a wise man which builded his house on a rock And the rain fell and the flouds came and the winds blew and beat upon that house and it fell not for it was grounded upon a Rock 26 Let the Jesuite either produce any Heresie broached since our Saviours Incarnation or frame a conceit of any but Logically possible before his coming unto
this demand Wehn went the â—… the Lord from me to thee As many a proud Prelate would in like â—… upon his poor brother that should crosse his opinion specially â—…er belonging though but a far off unto the State Sirrha I â—… know your place before whom and in what matter you speak Nor did â—… only but 400. more no otherwise discernable for false Pâ—…â—uch trial as we contend for as if they would have bound the â—… followed most voices in besâ—owing victory perswade the King â—… Ramoth Gilead But my former assertion is fully ratified by â—… reply to the others demand When went the c Thou shah see â—… that day when thou shalt go from chamber to chamber to hide thee â—… but such as were neuters before after they see his 〈◊〉 in Ahabs overthrow did take Micaiah for a Prophet as true as 〈◊〉 â—… 3 In like manner when Jeremy a poor Prophet and Priest of Anathoth had â—… Jerusalem among the Prelates and Prophesied the truth but truth â—… to the State beâ—… â—… upon that City and her towns Pashur the son of Immer the Priest which was appointed governour in the house of the Lord intreats him worse then Zidkiah had done Micaiah He could have flouted him with as good applâ—â—se of his complices as the Inquisitors can a Protestant now â—â—u that can read State fortunes a far off can you tell where you shall lodge your self this next night if you cannot take him for a better prophet that can And by Pashurs Prophesie he was to take up his lodging in his way home in the Stocks that were in the high gate of Benjamin near unto the house of the Lord whose desolation he had threatned The like entertainment he found again at the whole multitudes hands but by the Priests and Prophets instigation Now when Jeremiah had made an end of speaking all that the Lord bad commanded him to speak unto all the people then the Priests and the Prophets and all the people took him and said Thou shalt die the death Why hast thou prophesied in the name of Lord saying This house shall be like Shiloh and this City shall be desolate without an inhabitant As if the Church of God could possibly erre or the gates of hell prevail against the splendor of it would the Romish Clergie adde should the Lord send a Prophet with such tidings unto Rome And did they not learn this interpretation of Christs promise unto his Church from the hypocritical Jews their predecessors which made the like comment in Jeremiahs time upon Gods words as pregnant for the High Priests succession as S. Peters Come and let us imagin some devise against Jeremiah for the Law shall not perish from the Priest nor counsel from the wise nor the word from the Prophet come and let us smite him with the tongue and let us not give heed to any of his words Away with the Heretick The manifestation of like affection in the Prelates towards Gods Prophets did embolden Shemâ—… the Nehelemite to write from Babylon unto Zephaniah the high Priest and his associates to this effect The Lord hath made thee Priest for Jeâ—oiada the Priest that ye should be officers in the house of the Lord for every man that raveth and maketh himself a Prophet to put him in prison and in the stocks Now therefore why hast not thou reproved Jeremiah of Anathoth which prophesâ—â—d unto you This captivity is long build houses to dwell in and plant gardens and eat the fruits of them 4 But when Pashur found the Omen of that name which Jeremiah gave him when he and his mates proved indeed Magor-Missabib a terror to themselves and all about them when they saw with their eyes all the miseries there expressed then was Jeremiah held for a true Prophet especially by such as out-lived the captivity to see the truth of his Prophesie for their good as exactly fulfilled as this had been for their harm whilest according to his prediction Shemaiah and his seed were rooted out from amongst Gods people happily replanted in their native soil For from the reasons set down before posterity did alwayes better judge of prophesies then the age wherein their Authors lived at the least the younger and meaner sort of that age which out-lived the event usually better digested their doctrine then the ancient or men of dignity that envied them Credit amongst the people yet were not such as lesse maligned them greater believers universally as was said before but only of some few particulars For if a new Prophet should have risen amongst them he was almost as evil entreated by the present Clergie or others whose humors he contradicted This is evident by the Scribes and Pharisees and the chief Rulers of the Jewish Church in our Saviours time They builded the tombs of the Prophets and garnished the sepulchres of the righteous and said as they verily thought If we had been in the dayes of our fathers we would not have been partakers with them in the bloud of the Prophets yet made they the people of their own time so mad as to be partakers with them in the bloud of that great Prophet their long desired Messiah the only Saviour of the world Throughout the whole Story almost of the old Testament the truth proposed may appear that the visible Church if it be taken in such a sence as the Romanists take it was the most corrupt Judge either of the truth or true meaning of Gods word that the people seduced by their goodly shews and glorious titles of Moses successors were stil brought into the combination of bloud until they brought upon themselves their postetity and the holy City All the righteous bloud that was shed upon the earth from the bloud of Abel the righteous until the bloud of their Messiah 5 But though their cruelty and hypocrisie be so notoriously known as it even seems to point out the like in the modern Romanist yet some honestly minded wil perhaps demand how the people of those ages wherein the Prophets lived could possibly know the truth of their Prophesies seeing for the most part they saw a major part of men in Ecclesiastick authority bent against them This happily may tempt unsetled minds to think the Lord had determined his Prophets should have Cassandra's Fates never to be believed till remedy were past The peoples mistaking of their predictions was in a sort Fatal yet not necessary but upon supposition of former neglect God sent them Prophets for their good but their wickednesse turned his blessing into cursings their hypocrisie and folly made them so blind that they could not discem The Signs of the Times until woful experience the fools only School-master began to teach them when their time for lore was ended A prudent man saith the wise-man seeth the plague and hideth himself but the foolish go on still and are punished But wherein doth that prudence consist
cannot erre in explicating the doctrine of faith are bound to embrace it without questioning whether the places alleadged be to the purpose or no. Let such Christians as believe the Pope cannot erre in the name of God believe whatsoever he shall teach without examination yet remember withall that thus to believe is to worship the Dragon by giving their names unto the Beast But unto what Christians is the Popes infallibilitie better known then Saint Pauls was to the Beroeans Not unto us whose fathers have forsaken him for his Apostasie from God and taught us to eschew him as Antichrist to hold his doctrine as the very doctrine of devils Unto us at least his Holinesse should seek to manifest his infallibility by such means as Saint Paul did his even unto such as had seen his miracles and had experience of his power in expounding Scriptures Besides Saint Pauls conversation in all places was continually such as did witness 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 do but as of sincerity but as of God in the sight of God so he spake through Christ he did not walk in craftinesse yet who greater Polititians then Popes Nor did he handle the Word of God deceitfully but in declaration of the truth he did approve himself to every mans conscience in the sight of God This one amongst others he accounts as an especiall motive to perswade men of his heavenly calling in that he did not preach himself but Christ Jesus and himself their servant for Iesus sake For so our Saviour had said He that speaketh of himself seeketh his own glory The Pope that we might know him to be Christs opposite seeks almost nothing else nothing so much as to be absolute Lord over all other mens faith If this any Jesuite will deny let him define what Prince amongst the nations what Tyrant in the World did ever challenge greater soveraignty in affairs of this life then the Pope doth in all matters whatsoever concerning the life to come 3 But it may be Bellarmine was either afraid or ashamed of this answer wherefore he adds another as wise to keep it from blushing I â—â—de saith he albeit an Heretick sin in doubting of the Churches authority into which he hath been regenerate by Baptisme nor is the case the same in an Heretick which hath once made profession of faith and in a Jew or Ethnick which never 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 oat of Scriptures or Fathers be true or pertinent so hâ— do this with an intent to finde the truth not to calumniate A man at the first sight would deem Bâ—llâ—rmine for his own part at least had given us leave to examine the Popes doctrine by Scripture but that as you heard before he absolutely denies nor will he I am sure pawn his hat that he which searcheth the Scriptures and Fathers alleadged and cannot find any such meaning in either as the Trent Councell would thence infer shall be freed by their Church from heresie although he be not so uncivil as to calumniate the Pope but onely salvareverentia ingenuously professe that he thinks on his Conscience the Scripture meant no such matter as the Councel intended This none of their Church dare promise for dubius in fide by their doctrine est haereticus he that doubts after sâ—uch an authentick determination is condemned for an heretick and yet without such assurance of being freed from heresie this permission of reading Scriptures is not worth God a mercy seeing he must at length be constrained to believe the Scripture saith just so as the Pope saith albeit his private conscience informe him to the contrary so that by reading them he must either wound his own conscience more then if the use of them had been denied him or else use them but as a court favour or grace bestowed upon him by the Pope for which he must in good manners yeeld his full assent to his doctrine with infinite thanks for his bounty Howsoever if he be doubtfull in their tenents he may not read the Scriptures with Calvin Beza or any of our Writers Expositions or in any Edition save such as they approve or with the Rhemish animadversions or glosses or according to the analogy of that faith wherein the Jesuites have catechized him So that the reading of Scriptures if their opinions be erroneous as we hold the Popes decisions are serves to as good purpose for confirming one of their catechizing in the right faith as the ringing of bells doth to bring a melancholy man out of some foolish conceit which runs in his mind both of them will believe their former imaginations though never so bad the better because the one thinks the bells ring the other that the Scriptures speak just so as he imagines This Bellarmine cannot dissemble in his next words Bound he is to receive the Churches doctrine without examination but better he were prepared unto the truth by examining then by neglecting it to persist still in his blindnesse His meaning in plain English is this He and his fellows could wish Reformed Churches would all come off at once and believe as Romanists do without all examination whether they believe as Christians or Magicians but if we will not be so forward as they could wish we were they could in the second place be very well content to admit us into their Church again though after a yeer or two's deliberation rather then lose our company for ever 4 The learned Doctor Whitakers of famous memory out of the former place gathered these two corollaries Every doctrine is to be tried 〈◊〉 Scripture The Apostle taught nothing but what might have been confirmed out of Moses and the Prophets Sacrâ—boscus reply to these Orthodoxal collections confirmes me in that conceit I entertained of Romish Schoolmen when I first began to read them They seemed to me then much more now to handle matters of greatest moment in divinity after the same fashion for all the world nimble Artists do Philosophical Theorems in the Schools whiles they are coursed by such as would triumph in their disgrace Be the argument brought in it self never so good or forcible to evince 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 main question or make his propositions more improbable by framing them more universal then he needs occasion will quickly be taken to interrupt his progresse and put him off especially if the Answerer be so well provided with some shew of instance to the contrary or absurdity likely to follow if all were true his Antagonist would seeme to prove Nor do I censure this as a fault in youth or whilest we are in
Aristotles forge so the fire be out of us when we come into the Sanctuary But just in this manner doth the Mimical Jesuite reply to the former truth I demand saith he whether the Doctour would approve this consequence Paul preaching to the Athenians confirmed his Doctrine with the testimony of the Poet Aratus and the Athenians had done well if they had sought whether Aratus had said so or no therefore all Doctrines must be judged by Poets But what if the Beraeans practise considered alone or as Jesuites do Scriptures onely Mathematically do not necessarily inferre thus much The Learned Doctors charitable mind would not suffer him to suspect any publick Professor of Divinity as Sacroboscus was could be so ignorant in Scriptures as not to consider besides the different esteem of Prophets and Poets amongst the Jews what Saint Paul had Acts 26 22. expressely said I obtained help of God and continue unto this day witnessing both unto small and great saying none other things then those which the Prophets and Moses did say should come Unlesse he could have proved Christs resurrection and other Articles of Christian faith out of Moses and the Prophets the Jews exceptions against him had been just For they were bound to resist all Doctrines dissonant to their ancient Ordinances especially the abolishment of Rites and Ceremonies which Paul laboured most knowing the Law-giver meant they should continue no longer then to the alteration of the Priesthood but in whose maintenance his adversaries should have spent their bloud whiles ignorant they were without default of the truth Paul taught as not sufficiently proved from the same Authority by which their lawes were established Nor was any Apostle either for his miracles or other pledges of the Spirit that he could communicate unto others to be so absolutely believed in all things during his life time as Moses and the Prophets writings For seeing the gift of miracles was bestowed on hypocrites or such as might fall from any gifts or graces of the spirit they had though the spectatours might believe the particular conclusions to whose confirmation the miracles were fitted yet was it not safe without examination absolutely to relie upon him in all things that had spoken a divine truth once or twice In that he might be an hypocrite or a dissembler for ought others without evidence of his upright conversation and perpetuall consonance to his former Doctrine could know he might abuse his purchased reputation to abet some dangerous errour Nor do our Adversaries though too too credulous in this kind think themselves bound to believe revelations made to another much lesse to think that he which is once partaker of the Spirit should for ever be infallible Upon these supporters the forementioned Doctors reason which the Jesuite abuseth to establish the Churches Authority stands sirme and sound I absolutely believe all to be truâ—… that â—od saith because he saith it nor do I seek any other reason but I dare not as 〈◊〉 so much unto man lest I make him equall to God for God alone and he in whom the Godhead dwelleth bodily is immutably just and holy Many others have continued holy and righteous according to their measure untill the end but who could be certain of this besides themselves no not they themselves alwayes And albeit a man that never was in the state of grace may oft-times deliver that Doctrine which is infallible yet were it to say no worse a grievous tempting of God to rely upon his Doctrine as absolutely infallible unlesse we know him besides his skill or learning to be alwayes in such a state Though both his life and death be most religious his Doctrine must approve it self to the present Age and Gods providence must commend it to posterity Nor did our Saviour though in life immutably holy and for Doctrine most infallible assume so much unto himself before his Ascension as the Jesuites give to the Pope For he submitted his Doctrine to Moses and the Prophets writings And seeing the Jesuites make lesse account of Him then the Jews did of Moses it is no marvell if they be more violently miscaried with envious or contemptuous hatred of the Divine truth it self then the Jews were against our Saviour or his Doctrine These even when they could not answer his reasons drawn from Scriptures received though most offensive to their distemperate humour were ashamed to call Moses and the Prophets Authority in question or to demand how do ye know God spake by them Must not the Churches infallibility herein assure you And if it teach you to discerne Gods Word from mans must it not likewise teach you to distinguish the divine sence of it from humane This is a strain of Atheisme which could never find harbour in any professing the knowledge of the true God before the brood of Antichrist grew so flush as to seek the recovery of that battail against Gods Saints on Earth which Lucifer their Father and his followers lost against Michael and his holy Angels in Heaven CAP. XXV A brief taste of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctours Bellarmin and Valentian That if faith cannot be perfect without the solemne testification of that Church the rarity of such testifications will cause infidelity 1 FOr a further competent testimonie of blasphemies in this kind where-with we charge the Church of Rome let the Reader judge by these two instances following whether the Christian world have not sucked the deadliest poison that could evaporate from the infernal lake through Bellarmines and Valentians pens Valentian as if he meant to out-flout the Apostle for prohibiting all besides the great Pastor Christ Jesus for being Lords over mens faith will have an infallible authority which may sit as Judge and Mistresse of all Controversies of faith and this to be not the authoritie of one or two men deceased not peculiar to such as in times past have uttered the divine truth either by mouth or pen and commended it unto posterity but an authority continuing in force and strength amongst the faithfull thorowout all ages able persptcuously and openly to give sentence in all Controversies of Faith Yet as these Embassadours of God deceased cannot be Judges shall they therefore have no Say at all in deciding conroversies of faith You may not think a Jesuite would take Jesus Name in vain he will never for shame exclude his Master for having at least a finger in the government of the Church Why what is his office or what is the use of his authority registred by his Apostles and Evangelists Not so little as you would ween For his speeches amongst others that in their life time have infallibly taught divine truths by mouth or pen may be consulted as a witnesse or written law in cases of faith but after a certain sort and manner either to speak the truth or somewhat thereto not impertinent
as shall be declared in due place The place he means is where he disputes whether the Pope be bound to consult other authority besides his own or use any means to search the truth before he passe sentence ex cathâ—dra that is before he charge the whole Christian World to believe his decision This he thinks expedient but so far forth onely as if it please his Holinesse to enjoyn the belief of some particular point upon the whole World all must believe that he hath consulted Scripture and Antiquity as far as was requisit for that point as you shall after hear 2 That in such Controversies he includes The means of knowing Scriptures to be the Word of God is evident out of his own words in the fore-cited place For the knowledge of Scriptures he would have to be an especial point of faith yet such as cannot be proved by Scripture but by this living and speaking authority as he expressely contends in the eleventh paragraph of the same question His conclusion is If it be necessary there should be some authority though humane yet by divine assistance infallible to sit as Mistresse and Judge in all controversies of faith and not to be appropriated to any deceased as is already proved it remains that it be alwayes living in the Church alwayes present amongst the faithfull by succession he means of Popes Thus you see the present Pope must be Judge and Christ and his Apostles must be brought in as witnesses And yet whether there were such a Christ as Saint Matthew Mark Luke and John tell us there was or whether the Gospels which go under their names be Apocryphal and that of Bartholomews onely Canonical we cannot know but by the Popes testimony so that in the end he is the onely Judge and onely witnesse both of Christ the Apostles and their writings yea of all divine truths at least assisted with his Bishops and Cardinals Which Bellarmine though otherwise a great deal more wary then Valentian hath plainly uttered Unlesse saith he it were for the authority of the present Church of Rome he means the Trent Councel the whole Christian faith might be called in question so might all the Acts and Decrees of former Councels his reason was because we cannot know these Antiquities but onely by Tradition and historical relation which are not able to produce divine firme infallible faith 3 Thus whilest this great Clerk would dig a pit for the blind for he could not hope I think this block should stumble any that hath eyes in his head he is fallen into the middest of it himself by seeking to undermine us he hath smothered himself and buried the cause he was to maintain For if without the Trent Councels testification we cannot by divine faith believe the Scriptures or former Councels to be of Divine authority How can such as were born within these thirty yeers believe that Councel it seâ—t which ended above fourty years ago Few this day living were Auditors of the Cardinals and Bishops decisions there assembled not hearing them their saith must needs be grounded upon hear-sayes Again if it be true the Scriptures cannot be known to be divine but by the Authority of the present viâ—ible Church If this Church do not viva voâ—â— confirme all Christians in this fundamental truth their faith cannot be divine but hu mane What the Pope or his Cardinals think of these points is more then any living knows unlesâ—e they hear them speak and then it may be a great question whether they speak as they think Pope Alexander the sixths decisions should have been negative like the fools bolt in the Psalm Tâ—erâ— is no God No Christ No Gospel for so his meaning might have been interpreted as they say dreams are by contraries seeing he never spake as he thought Lastly if the Trent Councel were so necessary for the confirmation of Scriptures and other Orthodoxal writings how detestable was your Clergies backwardnesse to affoord the Christian World this spiritual comfort For whether fear it were the Popes Authority should be curbed on meer sloth and neglect of matters divine that did detain them their shifts to put the Emperour off the Reader may sufficiently conjecture from Sepul veda at that time Chronicler to the Emperour in his Epistle to Cardinal Contâ—râ—â— one of the Popes Legates in that Councel That my intermissâ—â—n of writing and silence in that question concerning the Correction of the â—ear hath 〈◊〉 so long I wish the fault had laid in my slouth or forgetfulneâ—â— that I might have been hence ocâ—asioned to acknowledge and depreccate the blanâ—â— rather then as noâ— I freely must impute the true cause to the negligence of your Romanâ— Priests whom I perceive to wax cold and to think of nothing lesse then of calling the Councel with hopâ— whereof as heretâ—fore I was excited so now â—â—spair hath made me dull For I see well that such as are most bound to have a â—â—gilant care oâ— the Churches publick welfare and not to foreslow any opportunity of increasing her dignity never so much as mention the Councel at this time as necâ—ssary as alwayes usefull but when Christians either are alâ—caay or are likâ—… be at viriance In one word never but then when there is sure hope it may bâ—… hindeâ—ed by their discord For when peace gets it turn and all is quiet not 〈◊〉 word of the Councel So as what they aime at by these unseasonable 〈◊〉 is so manifest as will not suffer the slon est capacity to live in doubt or sâ—â—pition 4 This great Learned Antiquaries Learned advice in â—…â—ile sent to the same Cardinall then imployed by the â—… cel was not to suffer matters Decreed in any former â—… assembled together to be disputed or called in question Sufferance hereof was in his judgement no lesle prejudicial to the State Ecclesiastick then unto the temporal it would be to permit malefactors traverse the equity of publick Lawes established and known after sufficient proof or confession made of Capital offences committed against them The marginal quotations of the Trent Councel compared with this grave admonition which had antiquitie-customes Canonical as the Authour urgeth to give it Countenance may serve as a perfect Index for our instruction with what prejudice the Bishops there assembled came to determine by whose manuduction or set rules they drew their supposed inerrable lines of life Now it is impossible any determination that takes it force from multitude of voyces should be either in it self more certain or more forcible to perswade others then are the motives or inducements that swayed the suffragants so to determine and these in this case could by Bellarmines reason be but historical perswasions or presumptions For no Jesuite I think will say these Bishops had the Popes sentence ex Cathedra to assure them before-hand what Councels had been lawfully called and fully confirmed or whether all the ancient Canons they afterwards reestablished were already as authentick and
proposition must finally be resolved Every conclusion of faith as is before observed out of Bellarmine must be gathered in this or like Syllogisme Whatsoever God or the first Truth saith is most true But God said all those words which Moses the Prophets and the Evangelists wrote Therefore all these are most true The Major in this Syllogisme is an Axiom of Nature acknowledged by Turks and Infidels nor can Christian faith be resolved into it as into a Principle proper to it self The Minor say our Adversaries must be ascertained unto us by the Churches authority and so ascertained becomes the first and main principle of faith as Christian whence all other particular or determinate conclusions are thus gathered Whatsoever the Church proposeth to us for a divine Revelation is most certainly such But the Church proposeth the Books of Moses and the Prophets finally the whole volumes of the old and new Testament with all their parts as they are extant in the vulgar Roman Edition for divine revelations Therefore we must infallibly believe they are such So likewise must we believe that to be the true and proper meaning of every sentence in them contained which the Church to whom it belongs to judge of their sence shall tender unto us 2 For better manifestation of the Truth we now teach the young Reader must here be advised of a Twofold Resolution One of the things or matters believed or known into their first parts or Elements Another of our Belief or perswasions concerning them into their first Causes or motives In the one the most general or remotest cause In the other the most immediate or next cause alwayes terminates the resolution The one imitates the other inverts the order of composition so as what is first in the one is last in the other because that which is first intended or resolved upon by him that casteth the plot is last effected by the executioner or manual composer In the former sence we say mixt bodies are lastly resolved into their first Elements houses into stones timber and other ingredients particular truths into general maximes conclusions into their immediate premisses all absurdities into some breach of the rule of contradiction Consonantly to this interpretation of final resolution The First Verity or divine infallibility is that into which all Faith is lastly resolved For as we said before this is the first step in the progresse of true Belief the lowest Foundation whereon any Religion Christian Jewish Mahometan or Ethnick can be built And it is an undoubted Axiom quod primum est in generatione est ultimum in resolutione when we resolve any thing into the parts whereof it is compounded we end in the undoing or unfolding it where nature begun in the composition or making of it But he that would attempt to compose it again or frame the like aright would terminate all his thoughts or purposes by the end or use which is farthest from actual accomplishment Thus the Architect frames stones and timber and layes the first foundation according to the platform he carries in his head and that he casts proportionably to the most commodious or pleasant habitation which though last effected determines all cogitations or resolutions precedent Hence if we take this ultima resolutio as we alwayes take these termes when we resolve our own perswasions that is for a resolution of all doubts or demands concerning the subject whereof we treat A Roman Catholicks faith must according to his Principles finally be resolved into the Churches infallibility For this is the immediate ground or first cause of any particular or determinate point of Christian faith and the immediate cause is alwayes that into which our perswasions concerning the effect is finally resolved seeing it onely can fully satisfie all demands doubts or questions concerning it As for example if you ask why men or other terrestrial Creatures breath when fishes do not to say they have lungs and fishes none doth not fully satisfie all demands or doubts concerning this Subject For it may justly further be demanded what necessity there was the one should have lungs rather then the other If here it be answered that men and other perfect terrestrial creatures are so full of fervent blood that without a cooler their own heat would quickly choak them and in this regard the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or give them life in vain to be presently extinct did with it give them lungs by whose respiration their naturall temper should be continued This answer doth fully satisfie all demands concerning the former effect For no man of sense would further question why life should be preserved whose preservation immediately depends upon respiration or exercise of the lungs and is therefore the immediate cause of both and that whereunto all our perswasions concerning the former subject are lastly resolved Or if it should be demanded why onely man of all other creatures hath power to laugh to say he were indued with reason doth not resolve us for a Philosophical wit would further question Why should reasonable substances have this foolish faculty rather then others A good Philosopher would perswade us the spirits which serve for instruments to the rational part are more nimble and subtle and so more apt to produce this motion then the spirits of any other creatures are But this I must professe resolves not me for how nimble or subtle soever they be unlesse man had other corporeal Organs for this motion the spirits alone could not produce it and all organical parts are framed for the operation or exercise of the faculty as their proper end Whence he that would finally resolve the former Problem must assigne the true final cause why reasonable substances more then others should stand in need of this motion Now seeing unto reason onely it is proper to forecast danger and procure sorrow and contristation of heart by preconceit of what yet is not but perhaps may be it was requisite that our mortality through reason obnoxious to this inconvenience should be able to correct this contristant motion by the contrary and have a faculty to conceive such pleasant objects as might dilate the heart and spirits that as man hurts his body by conceited sorrow whereto no other Creature is subject so he might heal it again by a kind of pleasance whereof he alone is capable 3 Answerable to this latter acception of final resolution if you demand a Roman Catholick why he believes there is a Trinity there shall be a resurrection or life everlasting his answer would be because God or the First Verity hath said so but this doth not fully satisfie for we might further question him as he doth us why do you believe that God did say so Here it sufficeth not to say This truth is expresly taught in Canonical Scriptures for the doubt whereby he hopes to stagger us most is this Why do you believe
or how can you know those Books which ye call Scriptures were from God The last and final answer according to the Jesuitical Catechismes wherein as you heard before out of Bellarmine they think they have great advantage of us would be this The holy Church our Mother doth so instruct giving us this expresse admonition withall his amplius fili 〈◊〉 ne requiras Here upon God their Father and the infallible Church their Mothers blessing their souls are bound to rest without further doubt or demand Whence unlesse they use some mental reservation or seek to shrowd themselves in the former aequivocation hitherto unfolded they must of necessity account themselves accursed if they deny the last or final resolution of their belief to be into the Churches infallibility or veracity Again what reasonable man would demand further resolution of any doubts incident to his faculty be it real or verbal speculative or practick then into the prime and immediate rules He should surely be lasht in a Grammar School that either for quantitie of syllables right accent construction of words or the like would seek a further reason then a known general rule which admitteth no exception So should he with disgrace be turned over the Barre amongst the Lawyers that would demur or seek a devolution of an evident ruled case which by his own confession could never alter Much more grosse would his absurdity appear that in the Mathematicks or other demonstrative science should attempt to resolve a Probleme or conclusion further then into an unquestionable Theorem or definition Finally might we have a centumviral Court of all professions under the Sun our Adversaries would be condemned with joint consent either of intolerable folly or impudency if they should with Valentian deny the last resolution of their faith to be into the Churches infallibilitie seeing they make it such a Catholick inerrable perpetual rule of Christian faith as admits no exception no devolution from it no appeal It is to them more then he said of Logick Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolve all doubts concerning the very Canon of Scriptures or Gods Word written or unwritten or the true sence or meaning of both briefly able most authentically to determine and define all Controversies in Religion of what kind soever 4 Nor will it boot them ought to say that Gods Word in the Churches mouth is the Rule whereinto faith is finally resolved seeing the Church defines nothing but by Gods Word either written or unwritten For this is more then the party which believes it can know nor hath he any other motive to believe it besides the Churches definition or assertion Suppose then we should conceive so well of a temporall Judge as to presume he did never speak but according to the true meaning either of Statute or customary Law yet if we could not know either the one or the other or their right interpretation but onely by his determinations the Law were little beholden to him unlesse for a flout that should say he were resolved jointly by the Judge and it For seeing the Law is to him altogether uncertain but by the Judges avouchment or interpretation his last resolution of any act of justice must be onely into the Judges skill and fidelitie This inference Sacroboscus would not deny he himself hath made the like to prove that not the Scripture but the Church must be the infallible rule of faith You will object saith he when the Church defines it alwayes defines according to the Word of God either written or unwritten New revelations it receives none the promised assistance of the spirit helps it onely to know what is already revealed Therefore from the first to the last that which determines controversies and is the Judge in all questions of faith is the Word of God To this objection thus he answers Because we cannot be certain of the true sence of Gods Word but by the voice of the Church which hears our controversies and answers them The Church is Judge although it judge according to Gods Word which upon examination and by the spirits assistance it alwayes understands aright And if every one of us should have the infallible gift of understanding Gods Word we should not need any other Judge The Reader I hope will remember what was said before that those flowting hypocrites would fain believe 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 ever Hell broacht worse then worshipping of Devils as shall appear hereafter 5 It may be some Novice in Arts that hath late read some vulgar Logicians upon the demonstrations might here frame this doubt in favour 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 proved by Scriptures and the Scriptures again by the Churches authority both infallibly believed each for others sake as both the former demonstrations are true and certain and yet mutually depending one upon the other 6 This objection had some late Logicians understood what they said would carry some shew of truth to countenance Valentians former Circular Resolution but they lace their Masters Rule uttered by him Pingui Minerva too too straitly For taking it as they do we should admit of circular demonstrations the conceit whereof can have no place but in a giddy brain To demonstrate the final cause in any work of Nature were to assigne a Counsellor to the infinite wisdom of the God of Nature in whose intention the end is first and is the cause of all operation or efficiencie Who could give or who would demand a naturall cause why life should be preserved for this is the will of him that gave it If question were made of the manner how the life of man and other creatures is preserved when as their heat might seem to choak them A man might truely answer by respiration and respiration is from the lungs But it is one thing to ask How or by what Means another for what End any effect is produced The former is an inquiry of the Efficient within these precincts of means or motions alwayes prime and independent The later of the final cause absolutely indemonstrable because it implies a contradiction to give a reason why that should be for whose sake all other things of that rank have being Nor is the End it self to speak properly ever produced though oft-times in common speech we take the Effect immediately thereto destinated because most sensible for the End it self as we do the starre next to the Pole because visible for the Pole or point immoveable Thus we confound respiration or actual preservation of life with the Final cause why men have lungs when as both are effects of the lungs both means of accomplishing Natures or rather the God of Natures
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence and Experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels Decree concerning the second assertion Bellarmine thus collects It is necessary not onely to be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
labouring in vain to see the Truth of Divine revelations without it as much in vain as if a man should strive to see colours without light For this is Sacroboscus instance Besides the habit of faith seated in the understanding and the supernatural concourse of the Holy Spirit due to all endued with the babit of faith but necessary in respect of the subject or party two things more are requisite on the behalf of the object of which if either be wanting the facultie can never perform it proper function Of these two the one is that the proposition to be believed be revealed by God the other that there be a sufficient proposal made to us that God hath revealed it For an unsufficient proposal of any object is as none as may appear by the example of light which proposeth colours to be seen For when the light is weak or scant we cannot discern Colours not that we want a visible object but because we want light sufficient to illuminate the object or the space betwixt us and it He adds withall such as disclaim the Churches Authority and are content with this That Truths of faith are revealed by God in his Word and hence promise themselves the supernatural concourse of the Holy Ghost for producing acts of faith are destitute of a sufficient proposer and their presumption such as if a man should perswade himself because he hath Colours before his eyes and God ready to afford his ordinary concourse as oft as he is disposed to exercise his visive faculty he should be able to see them without light For saith this Jesuite the Prophets are dead Apostles dead Christ gone to heaven and instead of all Prophets Apostles or himself hath left us his Church Nor is it to be expected that God will every where upon all occasions supply the want of the external proposals by the abundance of internal illuminations as he did to our first parent or Saint Paul who had his Gospel neither from man nor by man but by the revelation of Jesus Christ For those are priviledges 6 The calumnie intended in this last instance hath often heretofore been prevented We never denied either the necessity or suffâ—iciencie of the Churches proposal as an external mean we account no other of that rank and nature is or could be either more necessary or more sufficient Saint Paul we grant had an extraordinary priviledge and yet for his private information had the truth proposed unto him by Ananias though the gifts of his publick Ministery were immediately from God Both the measure of his faith and manner of attaining it were unusual but his faith it self once attained no otherwise independent of any external proposal then ours is and all Christians must be We should have been more beholden to this professor had he distinctly told us what it is in their language to have a sufficient proposer albeit this we may gather from his words late cited and these following The Sectaries take upon them to correct the Churches sentence as oft as they list and then they oppose Christ to the Church as if the Church did propose one thing and Christ teach another If they admitted any Church as a sufficient proposer they were bound to conforme their opinions to it in all things As you heard before out of Bellarmine That the Popes Decrees may not be examined whether consonant or contrary to Gods Word or the foundations of faith already laid in our hearts and out of Canus That we must believe the Church absolutely without its or ands Thus believing we have Gods Word sufficiently proposed without this belief or acknowledgement of such authority in the Church we have no sufficient proposal of it but strive as foolishly to hear God speak as if we sought to see Colours without the light 7 It appears I hope as clearly to the Reader as to me that the Churches testimony or authority by our Adversaries Doctrine benefits none but such as stedfastly and absolutely believe it in all things But he that so believes it may by it easily believe all other points as he that can perfectly see the light may see Colours by it Want of this radical belief in us makes our faith in their opinion so unstable or rather blind and dead Yet can I hardly perswadâ— my self all of them will grant the Church addes any inherent or participated splendor to divine revelations whereby they become perspicuous in themselves as Colours are made visible by irradiation of the Sun Thus much notwithstanding all of them I know willingly would subscribe unto A Protestant can neither of himself be infallibly perswaded of the Truth of Scriptures or other conclusions of faith nor doth he absolutely believe any others that are infallible in their determinations but a Roman Catholick albeit by his private spirit he cannot infallibly believe them yet he infalliby believes the Church which cannot erre in belief All then that a Papist hath more then a Protestant is this his Belief of the Church if once he doubt of this he is where he was Which in plain termes is as much as to say ‖ He believes the Church concerning Scriptures not Scriptures That this is the true interpretation of their Tenent may easily be gathered from their own writings For Bellarmine expressely contends and all of them suppose that saying of Saint Austin Non crederem Evangelio nisime commoveret Ecclesiae authoritas I would not believe the Gospel unlesse the Churches authority did thereto move me to be true as well after faith is produced whilest it continues as whiles it is in planting Now if a man should say Non crederem Francisco nisi me commoveret Petri fiâ—elitas I would not trust Frances but for Peters word this speech resolved into it natural or proper sence is aequivalent unto this I do not trust Frances but Peter that gives his word for him And in case Peter should prove false or be distrusted by him that took his word for Frances as yet not believed but for Peters sake the creditor could have no hold of either Thus if Bellarmine and his fellows be as they would seem to make S. Austin minded not to believe the Gospel but for the Churches authority or proposal of it let them speak plainly and properly not in parables or metaphors and so we shall know their meaning to be That they indeed believe not the Scriptures but the Church or the Church truly and really the Scriptures onely by extrinsecal denomination 8 Nor can they reply either consequently to Sacrobos us instance or their general Tenents that as he which sees colours by the light truly sees colours not the light onely so he that believes Scriptures by the Churches infallible proposal believes not the Churches proposal onely but Scriptures as truely and properly The diversity of reason in these two consequences ariseth from the diverse manner of seeing colours by the Suns light and believing
Scriptures by the Church which we are now to gather from this short Catechisine containing the summe of Roman faith CAP. XXX Declaring how the First main ground of Romish faith leads directly unto Atheisme the second unto preposterous Heathenisine or Idolatry 1 IT is a prety Sophisme as a judicious and learned Divine in his publick exercise for his first degree in Divinity late well observed where-with the Jesuite deludes the simple making them believe their faith otherwise weak and unsetled is most firm and certain if it have once the visible or representative Churches confirmation when as the Church so taken seldom or never instructs or confirms any at least not the hundred thousandth part of them unto whose salvation such confirmation is by Jesuitical perswasions most absolutely necessary But suppose the visible Church or Romish Consistory the Pope and his Cardinals should vouchsafe to catechize any the Dialogue between them and the Catechized would thus proceed Cons. Do ye believe these sacred Volumes to be the Word of God Catech. We do Cons. Are you certain they are Catech. So we hope Cons. How can your hope be sure for Mahomet saith His Alchoran is sundry other Hereticks say their fained revelations or false traditions are Gods Word How can you assure us ye may not be deceived as well as they Are not many of them as good Schollers as you Catech. Yes indeed and better Cons. Are not you subject unto error as well as they Catech. Would God we were not Cons. What must you do then to be ascertained these are divine revelations Cat. Nay we know not but this is that which we especially desire to know and would bind our selves in any bond to such as could teach us Cons. Well said do you not think it reason then to be ruled in this case by such as cannot be deceived Cat. It is meet we should Cons. Lo we are the men we are the true visible Church placed in authoritie by Christ himself for this purpose These Scriptures tell you plainly as much 〈◊〉 Petrus super hanc Petram c His holiness whom here you see is Peters Successor sole heir of that promise far more glorious then the Jewish Church ever had any 2 This is the very quintessence and extraction of huge and corpulent volumes written in this argument which our English Mountibanks sent hither from the Seminaries venditate as a Paracelsian medicin able to make men immortal The summ of all that others write or they alleadge is this â—very one may pretend what writings he lists to be the word of God who shall be the infalliale Judge either of written or unwritten revelations Must not the Church for she is Magistra Judex fidei These are the words and this is the very Argument wherein Valentians soul it seems did most delight he useth them so oft But to proceed The parties Catechized thus by the visible Church it self should any Protestant enter Dialogue with them how they know those received Scriptures to be the Word of God could answer I trow sufficiently to this question thus Mary sir we know better then you For we heard the visible Church which cannot erre say so with our own ears Prot. You are most certain then that these are the Oracles of God because the visible Church Gods living Oracle did bear testimony of them Catech. Yea sir and their testimony is most infallible Prot. But what if you doubt again of their infallibilities How will you answer this objection Mahomet saith his Alcoran is Scripture the Turkish Priests wil tel you as much viva voce and shew you if you be disposed to believe them evident places therein for his infallibility Manes could say that he had divine revelations The Pope pretends he hath this infallibilitie which neither of them had Who shall judge the Consistory But why should you think they may not erre as wel as others Did they shew you any evidence out of Scriptures or did they bring you to such entire acquaintance with their publick spirit as to approve your selves Divine Criticks of all questions concerning the Canon as oft as any doubt should arise Catech Oh no these audacious Criticismes of private men they utterly detest and forewarned us upon pain of damnation to beware of For there is no private person but may erre and for such to judge of Scriptures were presumption justly damnable Rely they must for this reason upon the Churches infallibility and that continually It alone cannot without it all others may erre as wel as Manes Mahomet Nestorius or Eutyches undoubtedly believing it cannot erre we our selves are as free from error as he that follows such good counsel given by others as he cannot give himself is more secure then he that altogether follows his own advice albeit better able to counsel others then the former Prot. Then I perceive your onely hold-fast in all temptations your onely anchor when any blasts of vain doctrine arise is this The present Romish Church canndt erre for if you doubt of any doctrine taught to the contrary ask her and she will resolve you or if you cannot see the Truth in it self yet believe without all wavering as she believes that sees it and you shall be as safe as if you rode in the harbour in a storm Catech. Ah yes Gods holy name be praised who hath so well provided for his Church for otherwise hereticks and schismaticks would shake and toss her even in this main point or ground of faith as evil spirits do ships in tempests we must either hold this Test sure or else all is gone God hath left off speaking unto men and wee cannot tell whether ever he spake to them or no but as the present Church which speaks viva voce tels us 3 But the Reader perhaps expects what inconvenience will hence follow First hereby it is apparent that Belief of Scriptures divine Truth and their true sense absolutely and immediately depends upon the Churches proposal or rather upon their Belief of what it proposeth as well after they are confirmed in that general point That they are Gods words as in the instant of their confirmation in it The first necessary consequence of which opinion is That the Church must be more truely and properly believed then any part of Scriptures or matter contained in it For in this matter of dependance that transcendent rule of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it proper force whether we speak of the Essence Existence or Quality of things being or existing that upon which any other thing thus absolutely and continually depends doth more properly and really exist and hath much firmer interest in it essence and existence then ought can have which depends upon it One there is and no more that can truely say My Essence is Mine own and my Existence necessary Whatsoever is besides is but a shadow or picture borrowed from his infinite being Amongst created Entities all essentially depending
erring is more stedfastly to be believed as more credible in it self then either the Canon of Scriptures or any thing therein contained because these become actually credible unto us onely by the Churches Declaration which cannot possibly ought avail for their belief unless it were better believed 6 Perhaps the Reader will here challenge me that this last instance proves not all that I proposed in the Title of this chapter For it onely proves the Popes supremacie is better to be believed then that Christ is come in the flesh that God did ever speak to men in former ages by his Prophets and â—…tter by his Son But this infers no absolute alienation of our belief from Christ seeing even in this respect that we believe the Church or Pope so well we must needs â—elieve that Christ is come in the flesh and that God hath spoken to us sundry ways for thus much the Pope avouâ—â—eth Yea but what if the Church teach us that Christ is our Lord and Redeemer and â—et urge us to do that which is contumelious to his Majesty What if it teach us that these Scriptures are Gods Word and yet binde us by her infallible dâ—â—â—â—es to break his Laws and give his spirit the lye Should we make profession of believing as the Pope teacheth and yet take his meaning to be only such as Marnixius whom we better believe would make it His Holiness would quickly pronounce us Apostat's from the Catholick faith Or if this suffice not the indifferent Reader for satisfying my former promise let him have patience but for a while and I will pay him all 7 Their first main position That no private man can certainly know the Canon of Scriptures to be Gods Word but by relying upon the present Church infers as much as hath been said much more will follow from their second That no man can certainly be perswaded of the true sense and meaning of particular propositions contained in the general Canon without the same Churches testimony unto whom the authentick interpretation or dijudication of Scriptures â—holly belongs Imagine the former parties now fully perswaded of the Scriptures divine truth in general should by the Consistory which late Câ—â—â—chized them be questioned about the meaning of some particular plaâ—â—â— Consist We hope you adore the consecrated host with Divine worship as oft as you meet it in procession Cat. Desirous we are to do any thing that becomes good Christians and obedient Sons unto our holy mother the Church but we cannot satisfie our consciences how this may stand with the principles of Christianity Your Holinesses for which we rest yours unto death have assured us these sacred volumes are the very words of God and his words we know must be obeyed Now since we know these to be his words we have found it written in them Thou shalt worship the Lord thy God and him onely shalt thou serve It is we doubt our simplicity that will not suffer us to conceive how the consecrated Host can be adored as God without open breach of his commandement For to our shallow understanding there is no necessity to perswade us Christ God and man should be hid in it These words Hoc est corpus meâ—m may bear many interpretations no way pregnant to this purpose And it is doubtful whether Christs Body though really present in the Sacrament should retain the same presence in procession whereas the former commandement is plain We must worship the Lord our God and him only must we serve Consist Ye think this Text is plain to your late purpose we think otherwise Whether is more meet ye to submit your private opinions to our publick spirits or us that are Pastors to learn of you silly sheep Cat. Therefore are your servants come unto you that they may learn how to obey you in this decree without Idolatry well hoping that as ye enjoyn us absolutely to obey you in it so ye can give us full assurance we shall not disobey the Spirit of God in the former great commandement whose exposition we most desire 8 Would these or like supplications though conceived in Christian modesty though proposed with religious fear and awfull regard of their persons though presented with tears and sighes or other more evident signes of inward sorrow find any entrance into Romish Prelates ears or move the Masters of the Inquisition house to forbear exaction of obedience to the forâ—er or other Decree of the Trent Councel Were the Form of the Decree it self unto private judgements never so contradictory to Gods expresse written lawes or the consequence of practizing as it prescribes never so dreadful to the doubtful conscience How much better then were it for such silly souls had they never known the Books of Moses to have been from God for so committing idolatrie with stocks and stones or other creatures they had done what was displeasing to their Master and justly punishable yet with fewer stripes because his will was not made known unto them But now they know it and acknowledge the truth of this Commandement To what end That they may be left without all excuse for not doing it They see the general truth of Gods Oracles that they may be more desperately blinded in wilfull perverting the particulars For what glory could the allurement of silly ignorant men to simple idolatry be unto great Antichrist Let them first subscribe to the written Lawes of the everliving God and afterwards wholly submit themselves to his determinations for their practise and so the opposition betwixt him and the Deity betwixt his injunctions and the Decrees of the Almighty may be more positive more directly contrary The Heathen or others not acknowledging Gods Word at all are rightly termed unbelievers men thus believing the Scriptures in general to be Gods Word from the testimony of the Church and yet absolutely relying upon her judgement for the meaning of particular places are transported from unbelief to misbelief from grosse ignorance to wilfull defiance of God and his Lawes Finally they are brought to know Gods Word that they may doubt in this and like fearful practises enjoyned that so first doubting and afterwards desperately resolving absolutely to follow the Churches injunction against that sence and meaning of the divine decrees which the holy Spirit doth dictate to their private consciences they may without doubt be damned for not abiding in the truth Like their first parents they hear Gods sentence but prefer the interpretations of Sathans first-born before their own because it must be presumed he is more subtle then they Or to referre the two main streames of thâ—s iniquity to their proper heads The first That we cannot know the old or new Testament to be Gods Word but by relying upon the Church makes all subscribers to it real Atheists or Infidels and Christians onely in conceit or upon condition If the Church whose authority they so highly esteem be as infallible as is pretende Heretofore I have
his gracious providence from time to time hath afforded for manifestation of it right senâ—e and meaning abuse Philosophy wherein they excel with all other gifts of art and nature to transform the most essential attributes of the diviâ—e nature to turn his truth into lies his goodness into all abomination For having this natural notion in their brain Whatsoever God saith is true whatsoever â—e approves most just and good Their next presumptuous assumption is But God saith whatsoever the Romish Church or Pope saith exCathedra whatsoever he allows God allows the same And this Assertion which thus confounds the liâ—its of Gods Truth and the Popes that the Christian world cannot discern one from another once wrought in mens hearts what untruth or falshood what Heresie can be hatched so dangerous what villanie conceived so abominable but may be presently fathered upon that Holy one from whom proceeds nothing but good Thus may bloody and prodigious massacres be iâ—vested with the most glorious Titles the best of Christs Saints ever enjoyed for their best deeds Just reward for matchless impieties that benefit them may be set forth to the world as the Crown of Martyrdom Finally their gain is hereby made the measure of goodness their Pomp and glory the Rule of piety and end of every Christians faith unto which he must not stick to sacrifice his soul as an Holocaustum ever burning never consuming in that brimstone lake If it shall please the Pope to authorize murther though of the Lords anoynted God the Son must be the chief Assasinate to give power and strength and heaven for the reward unto the Actor If pleased he be to give way to incest as for the Uncle to marry the Neece a fornication not named but with distaste amongst the ancient heathens I would abhor to speak it would they be ashamed to give just occasion the Holy Ghost must not disdain to be his Bawd or Pander If disposed to dispense with perjury God the Father must be as his Vassal to suffer disgrace at his appointment to recall the sentence of vengeance which the party swearing by his name did imprecate upon his own head if he relented Though this be the greatest injurie that can be offered to so great a Majestie unto whom execution of just vengeance properly belongs yet must the Almighty at the Popes appointment be content to put it up 6. It is a qualitie in Kings very commendable saith Paulus Quartus Legate and Nephew unto Henry of France Religiously to observe their oathes but when the Popes dignitie comes into danger religion it self is in hazard and a prepostorous course it were religiously to observe aâ— oath unto the overthrow of Religion With these and the like suggestions impiously acute did this sweet Cardinal by Commission from the Pope his Master authorize and animate this French King to violate the League lately confirmed by solemn oath betwixt him and Philip of Spain Might he not as justly though not so politickly in plain terms have told him either you must dishonour God or suffer the Pope to be disgraced choose which you list Doubtless in the language of Gods Spirit which searcheth the heart he that dispenseth with an oath of this nature especially solemnly taken is greater then he by whom men swear and is in heart and deed so estemed by such as acknowledge his authority in thus dispensing or sue unto him for like dispensations But as if wilful and open perjurie without deep and hellish hypocrisie were a sin too plain and simple for the Man of sin to countenance the Legate first invests this besotted Prince with the glorious Title of Defensor Ecclesiae Romanae and in witness hereof delivers him a sword consecrated by his Holinesses own hand ere he make him forswear himself and forsake his God who hath now forsaken him and for his sin scarce expiated unto this day plagued the Realm of France For as the judicious Historian who hath the Articles of this perfidious confederacy yet in his custody wel observes this was the root of all the miseries have since befallen that flourishing Kingdom and by Gods just judgements exposed it to the insolencies of the Spaniard through their means especially that wrought the King to breach of his oath with Spain for entring this new confederacy with the Pope 7 Whilest reading this story I called to mind the perfidious and cruel usage of that Renowned Admiral in the Parisian massacre the treacherous impiety of his politick enemies seemed highly to extol the wisedom and justice of his God calling him to suffer his chastisment in this life that he might not perish with the wicked or such as were impenitent for their former grievous sin wherein this worthy Counsellor had in some sort though with grief yet for the good of others I must utter it communicated with the Pope and his perjured Soveraign For knowing the breach of peace was fully resolved upon by the State of France he thought it a point of warlike wisdom to begin with the enemy in his own land rather then expect his onset upon notice of war proclaimed and fair opportunity as he apprehends it being offered from an insinuating Heremites discovering of the situation and readiest way of expugning Doway he attempts the surprisal of it but prevented of his purpose by an old woman that awaked the Garrison he deemed it a shame to return home with empty hands though fil them he could not but with just imputation of being the first that had actually broken the league as afterwards his venerable person was the first upon whom these perfidious Assasinates and actors in the Parisian massacre did practice their intended butchery contrary to the oath and faith which they had given him God grant such as in Reformed Churches do most detest be never tempted by like opportunities to imitate the worldly policies of the Papacy that all our consultations to prevent their malice may alwayes relish more of the Doves innocencie and integrity then of the Serpents subtlety 8 He that would accurately observe the weak supportance of the Roman See at that time when the French could not relieve it how since that time the Popes have mufled themselves into the Spaniards favour to the great prejudice of France who in love to them had brought it self so low may by these modern stories easily discern the Papacies advancement in times past to have been wrought by such means as our Writers out of ancient records have deciphered I specially by sowing enmity betwixt Christian Princes by seeking supportance now from one then from another as several Popes for the most part by-standers in such broils yet skilful to bet alwaies on the fairest side saw fittest occasions until at length they got both feet on Princes shoulders and being once mounted learned cunning to sit fast and ride them safely For most of that succession being stil of several lines and different parentages none of them
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
whether the Pope alone speaking ex Cathedra be the Church for that he was to dispute of afterwards and he and all his fellows do and must acknowledge it as shall in due place be shewed That in this place he grants the communication of that Spirit by which the Scriptures were written unto private men doth not argue any agreement with us but rather his disagreement from sâ—me of Eis own profession who urge the necessity of the Churches Proposal so much and so far that not Gods Prophets or others to whom his Word was â—…dinarily revealed could without it be certain Vide Bellar. lib. 3. de justif cap. 3. * The Papists Assertions whence the proposed Conclusion is gathered â—… The general Points of Difficultie how either the Church can ascertain the Divine Truth of Scripture unto us or the Scripture the Churches infallible Authority ††John 16. 7. ¶ Verse 12. * 〈◊〉 Valenâ—… cap. 22. Valentians attempted Evasion out of the inchanted Circle of Roman Faith resuted * Ut breviter quae susius disputata sunt de resolutione fidei colligamus placet modum tradere quo quis de fide inteâ—rogatus debeat respondere Igitur siquis rogetur v. g Quare credat Deum esse trinum unum distinguat utrum viz. firmiter infallibiliter id credat vel de causa ob quam acceptaverat eam fidem Si primum respondeat qui a Deus revelavit Si rursus interrogetur unde cognoscat Deum revelasse respondeat se quidem non nosse id clare credere tamen eadem side infallibiliter id quidem non ob aliam revelationem bene tamen ob infallibilem propositionem Ecclesiae tanquam ob conditionem ad id credendum requisitam Si rursus unde cognoscat propositionem Ecclesiae esse infallibilem similiter dicat se claâ—â— non nosse credere tamen fide infallibili ob revelationem Scripturae testimonium perhibentis Ecclesiae cui revelationi non credit ob aliam revelationem sed ob seipsam quamvis ad hoc ipsum opus sit Ecclesiae propositione ut conditione requisita Valent. tom 3. in Aquinat Disp 1. quaest 1. punct 1. Sect. 10. †Neque in sic respondeÌ„do erit aliquis vitiosus circulus Tum quia reveâ—atio propter quam dicitur credi infallibilitas propositianis propasitio ob quam dicitur credi revelatio non habent unum idem objectum sed aliud aliud Objectum n. propositionis est ipsa revelatio objection autem revelationis est ipsa veâ—…redita ut Deum esse trinum unum aut propositionem Ecclesiae esse infallibilem Tum quia cum ex revelatione redditur ratio credendi propositionem reditur per causam revelatio enim est causa assensus fidei cum autem ex propositione Ecclesiae redditur ratio credendi revelationem ratio redditur non per causum credendi sed per conditionem ad id requisitam ita vitatur vitiasus circulus solum reditur ratio connexotum vicissim ex ipsismet connexis sub diversatione id quod omnino licet Valent. ibid. * In matters of Knowledge or Belief Reason and Curse are Synonymal and every Cause in 〈◊〉 goes before the Effect And even when we demonstrate the Cause by its proper Effect the Effect must needs be first known to us seeing it is the reason or Cause of our knowing the Cause though no Cause of the real Cause it self †Sacrobosous intangled in the former circle and caught in his own share ‖ Sed quaeris num quando quis credit ali quid propter authoritatem Ecclesiae necessariaÌ„ sit priâ—â—…pore vel saltem natura formaliter explicite credat ipsam Ecclesiam esse infallibilis authoritatis quemadmodum 〈◊〉 〈◊〉 conclusion propter Praâ—… necesse est ut prius assentiamur ipsis praemistis Respondeo id minime 〈◊〉 â—…rium nam actus fidei ferâ—… in suem objectum modo simplici ut visus in suum itaque sicut visus per spe 〈◊〉 albi v. g vider album non videndo ipsam speciem sic potest quis per Ecclesiae authoritatem credere ita ut 〈◊〉 prius formaliter explicite credat Ecclesiae Authoritatem Christophorus à Sacrobosco Dubliniensis è Societ Jesu 〈◊〉 128 139. A good examiner may know this fellow to be a Jesuite by his Answer so full stuft with mental Reservations 〈◊〉 Evasions and ambiguities First he will not resolve us whether men ordinarily must Believe the Church before Scriptures 〈◊〉 a man may Believe the Scriptures although he do not first Believe the Church explicitè or formally And in the very next 〈◊〉 be impertinently adds that Believing the Scriptures we cannot but implicite and vertually Believe the Church Which ar 〈◊〉 that the Scriptures must be Believed before the Church But say we could not Believe the one but â—e must upon equal termes 〈◊〉 the other this proves that neither could be any infallible or effectual Means of Believing the other For there is no man â—… twice 4 make 8 but knows as well twice 2 make 4 yet is neither a Means of knowing the other for both are immediately 〈◊〉 of themselves This shews the impertinency of their Answer that matter they know not what as if the knowledge of points of 〈◊〉 did resemble habitum principiorum rather then habitum conclusionis If so they do then cannot the Churches Infal 〈◊〉 being by their Positions a point of Faith be any Means of knowing the Scriptures to be Drvine which is a main point of faith * This 〈◊〉 of his doth very well illustrate our former â—… Chapâ— 12 concerning the Use of an ordinary â—… And the Visible Church may â—… the shapes and resemâ—… are called visible being indeed by naâ—… and are visible only by external demonstratâ—â—… as much as they present colours to 〈◊〉 sight â—… visible Were they really visible being received into our eyes they would hinder â—… of all colours so doth this admission of a real â—… in the Church exclude all infallible Belief of â—… * Jisdem serè argumeÌ„tis efficitur neque solam traditioneÌ„ viâ—… vocis eorum qui olim vita desuncti sunt esse judicem sufficientem fidei quae valeat per 〈◊〉 fine alia aliqua insallibili ac praeâ—…te authoritate omnes oâ—…ino definite fidei quaeâ—… Nam 〈◊〉 〈◊〉 sicut de an thoritate iâ—sius 〈◊〉 neceâ—… 〈◊〉 per aliquam aliâ—… au hâ—ritatem conâ—… iâ—â— etiam 〈◊〉 authâ—… traditionis siâ—… quoâ— revocetur in dubium Non enim traditio loquitur etiam ipsa clarè perspicuè de sese ut neque ipsa scriptura Deinde cum traditio scriptis ferè doctorum orthodoxorum in Ecclesia conservetur quaestiones ac dubia moveri possunt de 〈◊〉 illius sicut dubitatur saepe de sensu mente doctorum Valentianus Tom. 3. Disp 1. quaest 1. de objecto sidei punct 7. Sect. 12. * The politick Sophisines of the Papists in their Councels
〈◊〉 and Valenrian hath use the like speeches The Romish rack of conscience Lest they might in any doubt go against their conscience they are taught to Believe That whatsoever the Pope shall command is good and cannot hurt the Conscience See the next Annotation out of Bellaâ—…in * Respoundeo verbum Ecclesiae id est Conciliâ— vel Pontificis docentis ex Cathedia non esse omnino verbum hominis id est verbum errori obnoxium sed aliquo modo verbum Dei id est prolatum gubeâ—nante assistente spiritu sancto imo dico Haereticos esse qui revera nitantur baculo arundineo Sciendum est enim propositionem fidei concludi tali Syllogismo Quicquid Deus revelavit in Scripturis est verum hoc Deus revelavit in Scripturis ergo hoc est verum Ex propositionibus hujus Syllogismi prima certa est apud omnes secunda apud Catholicos est etiam â—…ima nititur enim testimonio Ecclesiae Concilij vel Pontificis de quibus habemus in Scripturis apertas promissiones â—â—od errare non possint Actorum 15. Visum est Spiritui Sancto nobis Et Luc. 22. Rogavi pro te ut non deficiat fides 〈◊〉 At apud Haereticos nititur solis conjecturis vel judicio proprij spiritus qui plerumque videtur bonus est malus Et cum conclusio sequatur debiliorem partem sit necessariò ut tota fides Haereticoâ—um sit conjecturalis incerta Bellar 〈◊〉 〈◊〉 Dei interpret lib. 3. cap. 10. resp ad 15. arg a Bellarmins Catholick Syllogisine wherein all Conclusions of Faith must be gathered †Acts 15. ver 28. ‖ Luke 22. ver 32. †Cap. 1. The 〈◊〉 â—…ulty in then opinion whence our our former conclusion may be deduced * Sâ— volunt Pontishcem in rebus alioqui omnino controversis id est non satis expresse in Ecclesia compertis ac determinatis definite posse ut personam publicam errorem re ipsa contra fidem erraut ipsi in side gravissimè Posset enim into teneretur tunc Ecclesia universa Pontificem de re controversa docentem ac nondum haeresi manifestè notatum pro Pastore suo agnolcere atque adeo ipsum omnino audite 〈◊〉 sieret ut si tunc errare possit Ecclesia etiam universa possit immo teneretur erraâ—e Valeitiam Tem. 3. de object Fid. Disp 1. Quaest 1. Puâ—ct 〈◊〉 Paragraph 41. Bellarmin from the same grounds Collects that the Pope cannot err in matters of manners †Vide Librum 2. Cap. 30. Paragraph 14. Nam sides Catholica docet omnem virtutem esse bonam omne vitium esse malum si autem Papa erraâ—et pracipiendo vitia vel prohibendo virtutes teneretur Fedesia credere vitia essa bona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutes malas nisi vellet contra conscientiam peccare Tenetur enim â—…bus dubiis Ecclesia acquiescerè judicio sumâ—… sacere quod ille praecipit non sacere quod ille prohibet ac ne forte contra conscientiam â—… bonum esse quod ille praecipit 〈◊〉 quod ille prohibet Bellarmin Lib. 4. de Roman Pâ—… Cap. 5. Wherein the Papists make the Popes authority greater then Gods Jâ—… 39. 〈◊〉 â—hâ—s 5. 21 1 Jâ—hn 4. 1. The grosse impiety of the Romish Church in binding men to believe negatives without any tolerable exposition of those Scriptures which seem to contradict her decrees in matters damnable to adventure upon without Evidence of truth on her part â—… whereâ—… mens â—… fâ—r â—… with 〈◊〉 â—…damnable because contrary to the Doctrine of Faith And yet to enforce a Belief upon our selves that Christ 〈◊〉 there present without warrant of Scripture is more damnable for this were to affect ignorance for cloaking Idolatry See l. 2. 〈◊〉 7. * Vasquez in part 3. Thomae Tom. 1 Disput â—… Cap. 5. Num. 33. Tom. 2. disp 209. cap. 4. Num. 41. †The known Experiments of such Creatures arising from corruption of their consecrated Hoast have enforced the School-men to invent new Miracles how they should come there Some think per creationem novae materiae primae others that the quantity of the late deceased consecrated hoast Supplet locum materiae primae which as Pererius thinks is the greatest of all the nine miracles about Transubstantiation See Pererius disput 16. in 6. Chap. John Suarez Metaphys Disput 20. Sect 5. Num. 13. § Siquis dixerit in sancto Eucharistiae Sacramento Christum unigenitum Dei filium non esse cultu â—… externo adorandum atque ideo nec 〈◊〉 peculiari Celebritate venerandum neque in processionibus â—… laudabilem universalem Ecclesiae sanctae ritum consuetudinem solemniter circumgestandum vel non pubâ—… populo proponendum 〈◊〉 adoratores esse Idololatias Anathemâ— sit Concil Tâ—… Sess 13. Can. 6. â—… decree of the Trent Councel for communicating in one kind against the expresse Commandment of Christ the practise â—… and the Primitive Church †Sâ—… 21. cap. 2. ‖ â—… autem sub Aâ—… secta vivenâ—â—â— quia â—… st ut ad 〈◊〉 〈◊〉 vâ—… dâ— alio 〈◊〉 Reges comâ—… de alio populus â—iâ—or vâ—renâ—m in calice illo posâ—it de quo â—… communicatura erat Quo illa 〈◊〉 â—… de parte Diaboli Quid câ—ntraâ— aâ—… Haeretici respondebunt â—… Nos vero Trinitatem in una aequalitate paâ—iter omnipotentia â—… bi◠〈◊〉 in nomine Patris Filij Spiritus Sancti veri incorruptibilis Dei nihil nos nocâ—â—iâ— Greg. Tuâ—â—n Hist Lab. 〈◊〉 Num. 31. * Concil 〈◊〉 Sâ—â—â— 21. Cap. 1. Itaque sancta ipsa Synodus 〈◊〉 Spiritus Sanctâ—… qui spiritus est sapientiâ—… intellectus spiritus 〈◊〉 pictatis edocta atque ipsius Ecclesiae judicium coâ—suâ—tudinem secuta declarat ac docet Nullo divino praecepto Laicos Clericos non conficientes obligati ad Euchaâ—… entum sub utraque specie sumendum neque ullo pactò salva fide dubitari posse quin illis alterius 〈◊〉 â—… ad â—… ad salutem sufficiat Nam etsi Christus Dominus in ultima caena venerabile hoc Sacramentum in panis vici speciebus instituit Apostolis tradidit non tamen illa institutio traditio eò tendunt ut omnes Christi fideles statuâ—o 〈◊〉 ad utâ—â—â— que speciem accipiendam astringantur Sed neque ex sermone illo apud Johan 6. recte colligitur utriâ—… Domino praeceptum esse utcunque juxta varias sanctorum Patrum Doctorum interpretationes Nan que qui dixit Nisi manducaveritis carnem â—ilij hominis biberitis ejus sanguinem non habebiâ—â—◠〈◊〉 â—n vobis dixit quoque Siquis manducaverit ex hoc pane vivet in aeternum Et qui dixit Qui manducat â—â—am â—… habet vitam aeternam dixit etiam Panis quem ego dabo â—aro mea est proâ—… Qui manducat meam carnem bibit meum sanguinem in me maner ego in illo dixit â—…
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