the sanctuary But iust in this manner doth the Mimicall Iesuite reply to the former truth I demaund saith he whether the Doctour would approue this consequence Paul preaching to the Athenians confirmed his Doctrine with the testimonie 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 iudged by Poets But what if the Beraeans practise considered alone or as Iesuites doe Scriptures onely Mathematically doe not necessarily inferre thus much The Learned Doctors charitable minde would not suffer him to suspect any publique professor of Diuinitie as Sacroboscus was could bee so ignorant in Scriptures as not to consider besides the different esteeme of Prophets and Poets amongst the Iewes what Saint Paul had else where expressely said I obtained helpe of God and continue vnto this day witnessing both vnto small and great saying none other things then those which the Prophets and Moses did say should come Vnlesse he could haue proued Christs resurrection other articles of Christian faith out of Moses and the Prophets the Iewes exceptions against him had beene iust For they were bound to resist al Doctrines dissonant to their ancient ordinances especially the abolishment of Rites and Ceremonies which Paul laboured most as knowing the Lawgiuer meant they should continue no longer then to the alteration of the Priesthood but in whose maintenance his adversaries should haue spent their bloud whiles ignorant they were without default of the Truth Paul taught as not sufficiently prooued 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 hee could communicate vnto others to bee so absolutely beleeued 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 grace of the spirit they had though the spectators might beleeue the particular conclusions to whose confirmation the miracles were fitted yet was it not safe without examination absolutely to rely vpon him in all thinges that had spoken a diuine truth once or twice In that he might be an hypocrite or a dissembler for ought others without euidence of his vpright conuersation and perpetuall consonance to his former Doctrine could know he might abuse his purchased reputation to abet some dangerous errour Nor doe our aduersaries though too too credulous in this kinde thinke themselues bound to beleeue reuelations made to another much lesse to thinke that he which is once partaker of the Spirit should for euer bee infallible Vpon these supporters the forementioned Doctours reason which the Iesuite abuseth to establish the Churches authoritie stands firme and sound I absolutely belieue all to be true that God saith because hee saith it nor doe I seeke any other reason but I dare not ascribe so much vnto man least I make him equall to God for God alone and hee in whom the Godhead dwelleth bodily is immutably iust and holy Many others haue continued holy and righteous according to their measure vntill the end but who could be certaine of this besides themselues no not they themselues alwayes And albeit a man that neuer was in the state of grace may oft times deliuer that Doctrine which is infallible yet were it to say no worse a grieuous tempting of God to rely vpon his Doctrine as absolutely infallible vnlesse we know him besides his skill or learning to be alwayes in such a state Though both his life and death bee most religious his Doctrine must approue it selfe to the present age and Gods prouidence must cōmend it to posterity Nor did our Sauiour though in life immutably holy for doctrine most infallible assume so much vnto himselfe before his ascension as the Iesuits giue to the Pope For he submitted his doctrine to Moses the Prophets writings And seeing the Iesuits make lesse acount of Him then the Iewes did of Moses it is no maruell if they be more violently miscaried with enuious or contemptuous hatred of the Diuine truth it selfe then the Iewes were against our Sauiour or his doctrine These euen whē they could not answere his reasons drawn from scriptures receiued though most offēsiue to their distemperate humor were ashamed to cal Moses the prophets authority in questiō or to demand him how do ye know God spake by thē 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 diuine sense of it from humā This is a straine of Atheisme which could neuer finde harbor in any professing the knowledge of the true God before the brood of Antichrist grew so flush as to seeke the recouery of that battaile against Gods Saints on Earth which Lucifer their Father and his followers lost against Michael and his holy Angels in Heauen CHAP. XV. A briefe taste of our aduersaries blasphemous and Atheisticall assertions in this argument from some instances of two of their greatest Doctours Bellarmine and Valentian That if faith cannot be perfect without the solemne testification of that Church the raritie of such testifications will cause infidelitie 1 FOR a further competent testimonie of blasphemies in this kinde wherewith wee charge the Church of Rome let the Reader iudge by these two instances following whether the Christian world haue not sucked the deadliest poyson that could euaporate from the infernall lake through Bellarmines and Valentians pennes Valentian as if he meant to outflout the Apostle for prohibiting all besides the great pastor Christ Iesus for being Lords ouer mens faith will haue an infallible authoritie which may sit as Iudge and mistresse of all controuersies of faith and this to be not the authoritie of one or two men deceased not peculiar to such as in times past haue vttered the diuine truth either by mouth or pen and commended it vnto posteritie but an authoritie continuing in force and strength amongst the faithfull throughout all ages able perspicuously and openly to giue sentence in all controuersies of faith Yet as these Embassadors of God deceased cannot bee Iudges shall they therefore haue no saye at all in deciding controuersies of faith You may not thinke a Iesuite would take Iesus name in vaine he will neuer for shame exclude his Master for hauing at least a finger in the gouernment of the Church Why what is his office or what is the vse of his authoritie registred by his Apostles and Euangelists Not so little as you would weene For his speeches amōgst others that in their life time haue infallibly taught diuine truthes by mouth or pen may be consulted as a witnesse or written law in cases of faith but after a certaine sort and manner eyther to speake the truth or somewhat thereto not impertinent as shal bee declared in due place The place he
meanes is where hee disputes whether the Pope be bound to consult other authoritie besides his owne or vse any meanes to search the truth before hee passe sentence ex cathedra that is before he charge the whole Christian World to beleeue his decision This he thinkes expedient but so farre forth onely as if it please his Holinesse to enioyne the beleefe of some particular point vpon the whole World all must beleeue that he hath consulted Scripture and antiquitie as farre as was requisite for that point as you shall after heare 2 That in such controuersies he includes the meanes of knowing Scriptures to bee the word of God is euident out of his owne words in the forecited place For the knowledge of Scriptures he would haue to be an especiall point of faith yet such as cannot be proued by Scripture but by this liuing and speaking authoritie as he expressely contends in the eleuenth paragraph of the same question His conclusion is If it bee necessarie there should be some authoritie though humane yet by diuine assistance infallible to sit as mistresse and Iudge in all controuersies of faith and not to be appropriated to any deceased as is alreadie proued it remaines that it be alwaies liuing in the Church alwayes present amongst the faithfull by succession hee meanes of Popes Thus you see the present Pope must be Iudge and Christ his Apostles must be brought in as witnesses And yet whether there were such a Christ as Saint Mathew Luke Marke and Iohn tell vs there was or whether the Gospels which goe vnder their names be Apocryphall and that of Bartholmewes onely Canonicall we cannot know but by the Popes testimonie so that in the end he is the onely Iudge and onely witnesse both of Christ the Apostles and their writings yea of all diuine truthes at least assisted with his Bishops and Cardinals Which Bellarmine though otherwise a great deale more wary then Valentian hath plainly vttered Vnlesse saith he it were for the authoritie of the present Church of Rome he meanes the Trent Councell the whole Christian faith might be called in question so might all the acts and decrees of former Councels his reason was because wee cannot know these antiquities but onely by tradition and historicall relation which are not able to produce diuine firme infallible faith 3 Thus whilest this great Clerke would digge a pit for the blinde for he could not hope I thinke this blocke should stumble any that hath eyes in his head he is fallen into the middest of it himselfe by seeking to vndermine vs he hath smothered himselfe and buried the cause he was to maintaine For if without the Trent Councels testification wee cannot by diuine faith beleeue the Scriptures or former Councels to bee of diuine authoritie How can such as were borne within these thirty yeares beleeue that Councell it selfe which ended aboue fortie yeares agoe Few this day liuing were auditors of the Cardinals and Bishops decisions there assembled not hearing them their faith must needs be grounded vpon heare sayes Againe if it bee true the Scriptures cannot be knowne to be diuine but by the authoritie of the present visible Church if this Church doe not viua voce confirme all Christians in this fundamentall truth their faith can not be diuine but humane VVhat the Pope or his Cardinals thinke of these pointes is more then any liuing knowes vnlesse they heare them speake and then it may be a great question whether they speake as they thinke Pope Alexander the sixts decisions should haue beene negatiue like the fooles boult in the Psalme There is no God No Christ No Gospell for so his meaning might haue beene interpreted as they say dreames are by contraries seeing hee neuer spake as hee thought Lastly if the Trent Councel were so necessary for the confirmation of Scriptures and other Orthodoxall writings how detestable was your Cleargies backwardnesse to affoord the Christian World this spirituall cōfort For whether feare it were the Popes authoritie should bee curbed or meere slouth and neglect of matters diuine that did detaine them their shifts to put the Emperour off the Reader may sufficiently coniecture from Sepulueda at that time Chronicler to the Emperour in his Epistle to Cardinall Contarene one of the Popes Legates in that Councell That my intermission of writing and silence in that question concerning the correction of the yeare hath beene so long I wish the fault had laid in my slouth or forgetfulnesse that I might haue beene hence occasioned to acknowledge and deprecate the blame rather then as now I freely must impute the true cause to the negligence of you Romane Priestes whome I perceiue to wax cold and to thinke of nothing lesse then of calling the Councell with hope whereof as heretofore I was excited so now despaire hath made me dull For I see well that such as are most bound to haue a vigilant care of the Churches publique welfare and not to foreslow any opportunitie of increasing her dignitie neuer so much as mention the Councell at this time as necessarie as alwayes vsefull but when Christians eyther are alreadie or are likely to be at variance In one word neuer but them when there is sure hope it may bee hindered by their discord For when peace gets it turne and all is quiet not a word of the Councell So as what they aime at by these vnseasonable edicts is so manifest as will not suffer the slowest capacitie to liue in doubt or suspition 4 This great Learned Antiquaries Learned aduice in another Epistle sent to the same Cardinall then imployed by the Pope in the Councell was not to suffer matters decreed in any former Councell lawfully assembled together to bee disputed or called in question Sufferance hereof was in his iudgment no lesse preiudiciall to the State Ecclesiastique then vnto the temporall it would be to permit malefactors trauerse the equitie of publique lawes established and knowne after sufficient proofe or confession made of Capitall offences committed against them The marginall quotations of the Trent Councell compared with this graue admonition which had antiquitie-customes Canonicall as the Author vrgeth to giue it countenance may serue as a perfect index for our instruction with what preiudice 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 shoud be eyther in it selfe more certaine or more forcible to perswade others thē are the motiues or inducements that swayed the suffragants so to determine and these in this case could by Bellarmines reason be but historicall perswasions or presumptions For no Iesuite I thinke will say these Bishops had the Popes sentence ex Cathedra to assure them before hand what Councels had beene lawfully called and fully confirmed or whether all the ancient Canons they afterwardes reestablished were alreadie as authentique and certaine as
Paul Without the helpe or ministery of man We maintaine as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceiue and speake of the Church indefinitely taken not confined to any determinate place not appropriated to any indiuiduall or singularised persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As hee that should say Socrates by man was taught his learning doth not meane the specificall nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect wee vse when wee say euery one that truely cals God father receiues instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith vnto whome such filiall obedience as else where wee haue spoken of is due The difference likewise betweene the Romanists and vs hath partly beene discussed before In briefe it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing vs to the infallible truth or true sense of Gods word yet no infallible rule whereon finally or absolutely wee must relie eyther for discerning diuine Reuelations or their true meaning But as those resemblances of colours which wee tearme Species visibiles are not seene themselues though necessary for the sight of reall colours so this Ministery of the Church albeit in it selfe not infallible is yet necessarily require for our right apprehension of the diuine truth which in it selfe alone is most infallible yea as infallible to vs as it was to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiuing it They conceiued it immediately without the Ministery or instruction of man so cannot wee This difference elsewhere I haue thus resembled As trees and plants now growing vp by the ordinary husbandry of man from seedes precedent are of the same kind and quality with such as were immediately created by the hand of God so is the immediate ground of ours the Prophets and Apostles faith the same Albeit theirs was immediately planted by the finger of God ours propagated from their seed sowne and cherished by the dayly industry of faithfull Ministers 3 Neither in the substance of this assertion nor manner of the explication doe we much differ if ought from Canus in his second booke where he taxeth Scotus Durand and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church The Apostles and Prophets sayeth he resolued their faith into truth and authority diuine Therfore wee must not resolue our faith into the humane authority of the Church For the faith is the same and must haue the same formall reason For better confirmation of which assertion hee addes this reason Things incident to the obiect of any habite by accident do not alter the formall reason of the obiect Now that the Articles of faith should bee proposed by these or these men is meerely accidentall wherefore seeing the Apostles and Prophets did assent vnto the Articles of faith because God reuealed them the reason of our assent must bee the same Lastly hee concludes that the Churches authority miracles or the like are onely such precedent conditions or meanes for begetting faith as sensitiue knowledge exhortations or aduise of Masters are for bringing vs to certaine knowledge in demonstratiue faculties Had eyther this great Diuine spoken consequently to this doctrine in his 5. Booke or would the Iesuites auouch no more then here hee doth wee should bee glad to giue them the right hand of fellowshippe in this point But they goe all a wrong way vnto the truth or would to God any way to the truth or not directly to ouerthrow it Catharinus though in a manner ours in that question about the certainety of saluation sayeth more perhaps then they meant whom Canus late taxed Auouching as Bellarmine cites his opinion that diuine faith could not be certaine and infallible vnlesse it were of an obiect approued by the Church Whence would follow what Bellarmine there inferres that the Apostles and Prophets should not haue beene certain of their Reuelations immediately sent from God vntill the Church had approued them which is a doctrine well deseruing a sharper censure then Bellarmine bestowes on Catharinus Albeit to speake the truth Bellarmine was no fitte man to censure though the other most worthy to bee seuerely censured Catharinus might haue replyed that the Prophets and Apostles at least our Sauiour in whom Bellarmine instanceth were the true Church as well as they make the Pope Nor can Valentias with other late Iesuites opinions by any pretence or shew hardly Bellarmines owne be cleared from the same inconueniences he obiectes to Catharinus as will appeare vpon better examination to bee made hereafter CHAP. II. That the Churches proposall is the true immediate and prime cause of all absolute beliefe any Romanist can haue concerning any determinate diuine Reuelation 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we belieue diuine Reuelations This speech of his is equiuocall and in the equiuocation of it I thinke Valentian sought to hide the truth The ambiguity or fallacie is the same which was disclosed in Bellarmines reply vnto vs obiecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or diuine reuelations may bee taken eyther indefinitely for whatsoeuer God shall hee supposed to speake or for those particular Scriptures or Reuelations which wee suppose hee hath already reuealed and spoken Or Valentian may speake of the obiect of our beliefe not of beliefe it selfe If wee take his meaning in the former sense what hee sayth is most true For the Churches infallibility is no cause why wee belieue that to bee true which wee suppose God hath reuealed nor did wee euer charge them with this assertion This is an Axiome of nature presupposed in all Religions yet of which none euer knew to make so great secular vse as the Romish Church doth But if wee speake of that Canon of Scripture which wee haue or any things contained in it all which wee and our aduersaries iointly suppose to haue come from God the onely cause why wee doe or can rightly belieue them is by Iesuiticall doctrine the Churches infallibility that commends them vnto vs. 2 If that Church which Valentian holdes so infallible should haue saide vnto him totidem verbis you must beleeue the books of Maccabes are canonicall euen for this reason that your holy Catholike Mother tels you so hee durst not but haue belieued as well the reason as the matter proposed To witte That these Bookes were Canonicall because the Church had enioyned him so to think albeit his priuate conscience left to Gods
for the Churches proposall we iointly beleeue for God speaking eyther in his written word or by tradition Yet if a man should haue asked him why he did or how possibly hee could infallibly beleeue that God did speake all the words eyther contayned in the Bible or in their traditions he must haue giuen eyther a womans answere because God spâ—ke them or this because our holy mother the Church doth say so For elsewhere he plainly auowes the Bookes of Canonicall Scripture need not be beleeued without the Churches proposall whose infallible authority was sufficiently knowne before one title of the New Testament was written and were to be acknowledged though it had neuer beene hee plainly confesseth withall that hee could not beleeue the Scriptures taught some principall Articles of faith most firmely beleeued by him vnlesse the churches authoritie did thereto moue him against the light of naturall reason Now if for the churches proposall hee beleeue that which otherwise to beleeue he had no reason at al but rather strong inducements to the contrarie as stedfastly as any other truth the Churches infallibilitie must be the true and only cause both why he beleeues the mystery proposed and distrusts the naturall dictates of his conscience to the contrary In fine hee doth not beleeue there is a Trinitie for in that Article is his instance because God hath said it but hee beleeues that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it thinke they beleeue the Church because God speakes by it when it is euident they doe not beleeue God but for the Churches testimonie well content to pretend his authority that her own may seeme more soueraigne Thus make they their superstitious groundlesse magical faith but as a wrench to wrest that principle of nature Whatsoeuer God saith is true to countenance any villany they can imagine as will better appeare hereafter But first the Reader must be content to be informed that by some of their tenents the same Diuine reuelations may be assented vnto by the Habite either of Theologie or of faith both which are most certaine but herein different That the former is discursiue and resembles science properly so called the latter not so but rather like vnto that habite or faculty by which we perceiue the truth of generall Maximes or vnto our bodily sight which sees diuers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of priuate spirits their aguments suppose Diuine reuelations must be beleeued by the Habite of Theology which is as a sword to offend vs. Whiles we assault them and vrge the vnstabilitie of their resolutions they fly vnto the non discursiue Habite of faith infused as their best buckler to ward such blowes as the Habite of Theologie cannot beare off 6 Not heere to dispute eyther how truly or pertinently they denie faith infused to be a discursiue habite the Logicall Reader need not I hope my admonition to obserue that faith or beleefe whether habituall or actuall vnlesse discursiue cannot possibly bee resolued into any praeexistent Maxime or principle From which grant this emolument will arise vnto our cause that the Churches authoritie cannot be proued by any diuine reuelation or portion of Scripture seeing it is an Article of faith and must be beleeued eodem intuitu with that Scripture or part of Gods word whether written or vnwritten that teacheth it as light and colours are perceiued by one and the same intuition in the same instant And by this assertion we could not so properly say wee beleeue the diuine reuelation because we beleeue the church nor doe we see colours because we see the light but wee may truly say that the obiects of our faith diuine reuelations are therefore actually credible or worthy of beleefe because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus whom in the point in hand I most mention because Doctor Whittakers Obiections against their Churches Doctrine as it hath beene deliuered by Bellarmine and other late controuersers hath enforced him clearely to vnfold what Bellarmine Stapelton and Valentian left vnexpressed but is implicitely included in all their writings But ere we come to examine the ful incoÌ„ueniences of their opinions I must request the Reader to obserue that as oft as they mention resolution of faith they meane the discursiue habite of Theologie For al resolution of beleefe or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely auoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equiualent assertions acknowledged by all the Romanists this day liuing it will appeare that Valentian was eyther very ignorant himselfe or presumed hee had to deale with very ignorant aduersaries when he denyed that the last resolution of Catholique faith was into the Churches authoritie which comes next in place to be examined CHAP. III. Discouering eyther the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolued into the Churches veracity or infallibility that possibly it cannot bee resolued into any branch of the first truth 1 IT were a foolish question as Caietan sayeth Valentian hath well obserued if one should aske another why he beleeues the first truth reuealing For the assent of faith is finally resolued into the first truth It may bee Caietan was better minded towardes Truth it selfe first or secondary then this Iesuite was which vsed his authority to colour his former rotten position That the Churches proposall by their doctrine is not the cause of faith but our former distinction betweene belief it selfe it obiect often confounded or between Gods word indefinitely and determinately taken if well obserued will euince this last reason to be as foolish as the former assertion was false No man sayeth he can giue any reason besides the infallibility of the Reuealer why hee beleeues a diuine Reuelation It is true no man can giue nor would any aske why wee beleeue that which wee are fully perswaded as a diuine Reuelation But yet a reason by their positions must bee giuen why we beleeue eyther this or that truth any particular or determinat portion of Scripture to be a diuine reuelation Wherefore seeing Christian faith is alwayes of definite and particular propositions or conclusions and as Bellarmine sayeth and all the Papists must say these cannot be known but by the Church As her infallible proposall is the true and proper cause why wee belieue them to bee infallibly true because the onely cause whereby wee can belieue them to bee diuine reuelations so must it bee the essentiall principle into which our assent or
many places bee certaine of it vnlesse Tradition be assistant It is an offer worth the taking that here he makes That the sense of Scriptures is the sword of the spirit This is as much as wee contend that the sense of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church binde vs to belieue or absolutely practise ought contrary to the true sense and meaning of Scriptures with the like deuotion we doe Gods expresse vndoubted commandements she preferres her owne authority aboue Gods word and makes vs acknowledge that allegiance vnto her which we owe vnto the spirit For suppose wee had as yet no full assurance of the spirit for the contradictory sense to that giuen by the Church we were in christian duty to expect Gods prouidence and inuoke the spirits assistance for manifestation of the truth from all possibility wherof wee desperately exclude our selues if wee belieue one mans testimony of the spirit as absolutely irreuoucably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth hee beliues the mystery of the Trinity as it is taught by their Church onely for the Churches authority and yet this hee beleeues as absolutely as hee doth yea as hee could belieue any other diuine Reuelation though extraordinarily made vnto himselfe 3 In both parts of beliefe aboue mentioned the causall dependance of our faith vpon the Churches proposals may be imagined three wayes eyther whilest it is in planting or after it is planted or from the first beginning of it to it full growth or from it first entrance into our hearts vntill our departure out of this world How farre and in what sort the Ministery of men in the Church is auaileable for planting faith hath been declared heretofore Eyther for the planting or supporting it the skill or authority of the teachers reaches no further then to quicken or strengthen our internal taste or apprehension of the diuine truth reuealed in Scriptures or to raise or tune our spirites as Musicke did Elishahs the better to perceiue the efficacy of Gods spirit imprinting the stampe of those diuine Reuelations in our hearts whose Characters are in our braines The present Churches proposals in respect of our beliefe is but as the Samaritan womans report was vnto the men of Sichars Many sayth the Euangelist belieued in him for the saying of the woman which testified he hath told mee all things that euer I did But this beliefe was as none in respect of that which they conceiue immediately from his owne words For they saide vnto the woman Now wee belieue not because of thy saying for we haue heard him our selues and know that this is indeede the Christ. The eare sayeth Iob tryeth the words as the mouth tasteth meates Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meates immediately without interposition of any other mans sense or iudgement of them so must the eares of our soules trie and discerne diuine truthes without relying on other mens proposals or reports of their rellish No externall meanes whatsoeuer can in eyther case haue any vse but onely eyther for working a right disposition in the Organ whereby triall is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our aduersaries doctrine dependes vpon the churches authority is euident out of the former discourses that this dependance is perpetuall is as manifest in that they make it the iudge and rule of faith such an indefectible rule and so authentique a Iudge as in all points must be followed and may not be so far examined eyther by Gods written law or rules of nature whether it contradict not it selfe or them 4 It remaines we examine the particular maner of this dependance or what the Churches infallibility doth or can performe eyther to him that belieues or to the obiect of his beleefe whēce a Romane Catholikes faith should become more firme or certaine then another mans It must enlighten eyther his soule that it may see or diuine reuelations that they may be seene more clearely otherwise he can exceed others onely in blinde beleefe The cunningest Sophister in that schoole strictly examined vpon these points will bewray that monstrous blasphemy which some shallow braines haue hitherto hoped to couer Wee haue the same Scriptures they haue and peruse them in all the languages they doe What is it then can hinder eyther them from manifesting or vs from discerning their Truth or true meaning manifested Doe we want the Churches proposall we demand how their present Church it selfe can better discerne them then ours may what testimonie of antiquity haue they which we haue not But it may be we want spectacles to read them our Church hath but the eyes of priuate men which cannot see without a publike light Their Churches eyes are Cat-like able so to illustrate the obiects of Christian faith as to make them cleare and perspicuous to it selfe though darke and inuisible vnto vs. Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darknes albeit able themselues to see them without any other light then their owne The visible Church saith the Iesuite is able to discerne all diuine truth by her infallible publique spirit How knowes he this certainly without an infallible publique spirit perhaps as men see Cats-eyes shine in the darke when their owne doe not Let him beleeue so But what doth this beleefe aduantage him or other priuate spirits for the cleare distinct or perfect sight of what the Church proposeth Doth the proposall make diuine Truthes more perspicuous in themselues Why then are they not alike perspicuous to all that heare reade or know the Churches testimonie of them Sacroboscus hath said al that possibly can be said on their behalfe in this difficultie The Sectaries albeit they should vse the authoritie of the true Church yet cannot haue any true beleefe of the truth reuealed If the vse of it be as free to them as to Catholikes what debarres them from this benefit They doe not acknowledge the sufficiencie of the Churches proposall And as a necessary proofe or medium is not sufficient to the attayning of science vnlesse a man vse and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be beleeued or auoweth them by that infallible authoritie wherewith Christ hath enabled her to declare both what bookes containe Doctrines Diuine and what is the true sense of places controuersed in them but it is further necessary that wee formally vse this proposall as sufficient and embrace it as infallible 5 The reason then why a Romane Catholique rightly beleeues the Truth or true meaning of Scriptures when a Protestant that knowes the Churches testimonie as well as he in both points vncertaine is because the Catholique infallibly beleeues the Churches authority to bee
infallible whereof the Protestant otherwise perswaded reapes no benefit by it but continues still in darknesse labouring in vaine to see the truth of Diuine reuelations without it as much in vaine as if a man should striue to see colours without light For this is Sacroboscus instance Besides the habite of faith seated in the vnderstanding and the supernaturall concourse of the Holy Spirit due to all endued with the habite of faith but necessary in respect of the subiect or partie two things more are requisite on the behalfe of the obiect of which if eyther bee wanting the facultie can neuer performe it proper function Of these two the one is that the proposition to be beleeued be reuealed by God the other that there be a sufficient proposall made to vs that God hath reuealed it For an vnsufficient proposall of any obiect is as none as may appeare by the example of light which proposeth Colours to bee seene For when the light is weake or scant we cannot discerne Colours not that wee want a visible obiect but because we want light sufficient to illuminate the obiect or the space betwixt vs and it Hee addes withall such as disclaime the Churches authoritie and are content with this That Truths of faith are reuealed by God in his Word and hence promise themselues the supernaturall concourse of the Holy Ghost for producing acts of faith are destitute of a sufficient proposer and their presumption such as if a man should perswade himselfe because hee hath Colours before his eyes and God readie to affoord his ordinary concourse as oft as he is disposed to exercise his visiue facultie hee should bee able to see them without light For saith this Iesuite the Prophets are dead Apostles dead Christ goâ—e to Heauen and in stead of al Prophets Apostles or himselfe hath left vs his Church Nor is it to bee expected that God will euery where vpon all occasions supply the want of the externall proposals by the aboundance of internall illuminations as hee did to our first parent or Saint Paul who had his Gospell neyther from man nor by man but by the reuelation of Iesus Christ For those are priuiledges 6 The calumnie intended in this last instance hath often heretofore beene preuented Wee neuer denyed eyther the necessity or sufficiency of the Churches proposall as an externall meane wee accompt no other of that ranke and nature is or could bee eyther more necessary or more sufficient Saint Paul we grant had an extraordinary priuiledge and yet for his priuate information had the Truth proposed vnto him by Ananias though the gifts of his publique Ministery were immediately from God Both the measure of his faith and manner of attayning it were vnvsuall but his faith it selfe once attained no otherwise independent of any externall proposall then ours is and all Christians must be Wee should haue beene more beholden to this professor had he distinctly told vs what it is in their language to haue a sufficient proposer albeit this wee may gather from his wordes late cited and these following The Sectaryes take vpon them to correct the Churches sentence as oft as they list and then they oppose Christ to the Church as if the Church did propose one thing and Christ teach another If they admitted any Church as a sufficient proposer they were bound to conforme their opinions to it in all things As you heard before out of Bellarmine That the Popes decrees may not bee examined whether consonant or contrary to Gods word or the foundations of faith already laid in our hearts and out of Canus That we must beleeue the Church absolutely without ifs or ands Thus beleeuing we haue Gods Word sufficiently proposed without this beleefe or acknowledgement of such authoritie in the Church we haue no sufficient proposall of it but striue as foolishly to heare God speake as if wee sought to see Colours without the light 7 It appeares I hope as clearely to the Reader as to mee that the Churches testimonie or authority by our aduersaries Doctrine benefits none but such as stedfastly and absolutely beleeue it in all things But hee that so beleeues it may by it easily beleeue all other points as he that can perfectly see the light may see Colours by it Want of this radicall beleefe in vs makes our faith in their opinion so vnstable or rather blinde and dead Yet can I hardly perswade my selfe all of them will grant the Church addes any inherent or participated splendor to diuine reuelations whereby they become perspicuous in themselues as Colours are made visible by irradiation of the Sunne Thus much notwithstanding all of them I know willingly would subscribe vnto A Protestant can neyther of himselfe be infallibly perswaded of the Truth of Scriptures or other conclusions of faith nor doth he asolutely beleeue any others that are infallible in their determinations but a Roman Catholike albeit by his priuate spirit he cannot infallibly beleeues them yet he infallibly beleeues the Church which cannot erre in beleefe All then that a Papist hath more then a Protestant is this his beleefe of the Church if once he doubt of this he is where he was Which in plaine termes is as much as to say he beleeues the Church concerning Scriptures not Scriptures That this is the true interpretation of their tenent may easily be gathered from their owne writings For Bellarmine expressely contends and all of them suppose that saying of Saint Austine Non crederem Euangelio nisi me commoueret Ecclesiae authoritas I would not beleeue the Gospell vnlesse the Churches authoritie did thereto moue me to bee true as well after faith is produced whilest it continues as whiles it is in planting Now if a man should say Non crederem Francisco nisi me commoueret Petri fidelitas I would not trust Frances but for Peters word this speech resolued into it naturall or proper sense is aequiualent vnto this I doe not trust Frances but Peter that giues his word for him And in case Peter should proue false or bee distrusted by him that tooke his word for Frances as yet not beleeued but for Peters sake the creditor could haue no hold of eyther Thus if Bellarmine and his fellowes bee as they would seeme to make Saint Austine minded not to beleeue the Gospell but for the Churches authoritie or proposall of it let them speake plainly and properly not in parables or metaphors and so we shall know their meaning to be That they indeed beleeue not the Scriptures but the Church or the Church truly and really the Scriptures onely by extrinsecall denomination 8 Nor can they reply eyther consequently to Sacrobosâ—us instance or their generall tenents that as he which sees colours by the light truly sees colours not the light onely so hee that beleeues Scriptures by the Churches infallible proposall beleeues not the Churches proposall onely but Scriptures as truely and properly The
and Tide did serue them But of the particular temptations and opportunities that did first driue the Romanists into this harbour as also of inueterate errors in other points and reliques of Heathenish dispositions whereby they two others after them elsewhere according to my promise if God permit At this time it shall suffice to haue waded thus farre in these vnpleasant passages for discouering the enemies weakenesse in his new Fortifications or Repalliations rather of such breaches as our ancient Worthies haue made in their imaginarie Rock of strength Now as my soule and conscience in the sight of God and his holy Angels can assure me these imputations of blasphemie sorcerie and preposterous Idolatrie I haue laid vpon this fundamentall point of Romish faith are most true though much lesse exaggerated then it deserues so againe I must confesse it hath in some sort euer gone against my conscience publikely to discipher or display her abominations For my little experience of this present ages temper too well instructs me what great offence is oftimes hereby giuen to men as weake in faith as strong in their perswasions of it to slatter themselues in their hypocrisie or make them seeme vnto themselues men rightly religious or throughly sanctified whilest they measure their loue to true religion by their hatred vnto this doctrine of Deuils or compare themselues with Priests and Iesuites as they are painted out in their natiue colours by eloquent and learned Pastors But his iniquitie be vpon his owne head that thus peruerts my labours vndertaken for his good vnto his harme For vnto a quite contrarie purpose haue I set forth this survey of Romish blasphemie in a larger volume then first I meant it euen to stirre vp my selfe and euery Professor of true religion vnto serious amendment of our liues to hold fast our faith by holding vp hands pure from briberie and corruption by lifting vp hearts and mindes void of all guile and hypocrisie ardently zealous of euery good worke vnto the Lord our God continually least such swarmes of Caterpillers and Locusts as haue chosen Beelzebub for their God deuour this land Mortis modus morte peior To thinke such should be the instruments of our woe will vnto most of vs I know farre surpasse all conceipt of any other woe it selfe or miserie that in this life can befall vs. And yet whilest I consider what God hath done of old to Israell his first borne and Iudah his owne inheritance the ouerplus of our ingratitude towards him for all his goodnesse especially our wilfull continuall abusing these dayes of peace more and more sweet and gracious then Ierusalem it selfe the vision of peace did euer see so long together without interruption I am and haue beene as my publique meditations can testifie for these few yeares of my ministerie possessed with continuall dread least the Lord in iustice enlarge his threatnings denounced against Iudah vpon this Land Fearefull was that message vnto Hierusalem I will bring the most wicked of the Heathen and they shall possesse their houses but more terrible is our doome if this sentence be gone out against vs I will plague you by the wickedst amongst the Christians by men more cruell proud and insolent then Babylonian Turke or Insidell or any other enemie of Christs Church hath beene or could be vnlesse Christians or Iesuites in name or shew they were meere Antichristians or Bariesus heart and affection Such titles we readily giue and willingly heare giuen vnto Loyolacs infamous broode But if our wayes shall continually proue as odious vnto our God as these termes import that Societie is vnto vs what haue we done Surely tyed our bodies to the stake of iustice by the wickednesse of our hands and proud imaginations of our polluted hearts whiles our tongues in the meane while haue set our cruell executioners hearts on fire more grieuously to torment to consume and deuour vs. 11 But though likelihood of their preuailing against vs bee without our repentance great and their crueltie if they should preuaile more then likely to be most violent yet this their hope it cannot be long Tu quoque crudelis Babylon dabis impia paenas Et rerum instabiles experiere vices The Lord in due time will turne againe the captiuitie of his people and the now liuing may liue to see these sonnes of Babel rewarded as they haue long sought to serue vs. Their shamelesse Apologies for equiuocation and this old charme of Templum Domini which like vnluckie birds alwaies flocking or frogs croaking against ill weather they haue resumed of late with ioynt importunate cryes albeit with these they bewitch the simple choake the worldling or carelesse liuer that accompts all serious thought of Religion his greatest trouble sound vnto harts setled in grace or minds illuminated with the spirit of truth but as the last cracklings of Lucifers candle sometimes shining in the Roman Lantherne as the morning starre or an Angell of light but now so farre spent and sunke within the socket that it recouers it wonted brightnesse but by flashes nor can his nostrils that is able with the least breath of his displeasure from heauen in a moment to blow it out any long time endure the smell Euen so O Father for thy sonne Christ Iesus sake euen so O Christ for thine Elect and chosens sake impose a period to our grieuous sinnes against thee and our enemies malice against vs infatuate their policies enfeeble their strength and preuent them in their Deuillish purposes that seeke to preuent thee in thy iudgements by setting the world in combustion before thy comming Amen The continuation of matters prosecuted in the first BOOKE THe ingenious Reader I trust rests fully satisfied that for planting true and liuely faith in euery priuate Christians hart experiments answerable to the rules of Scripture without absolute dependance vpon any externall rule thereto equiualent are sufficient the assistance of the holy spirit whose necessity for the right apprehension of diuine truthes reuealed the Romanist nor doth nor dare denie being supposed That Valentians heart did tell him thus much and secretly check him for his ridiculous curiositie to make way vnto his circular resolution of faith before refuted his diffident speeches immediately thereto annexed vpon consciousnesse no doubt of it insufficiencie will giue the Reader though parciall iust cause of suspicion If a man saith hee bee yet further questioned seeing aswell the diuine reuelations as the Churches infallible proposall are obscure and ineuident what should impell him to enter into such a labarynth of obscurities as to imbrace the doctrine of faith by the former methode to wit beleeuing the reuelation for the Churches proposall as for a condition vnto beliefe requisite and the Churches proposall againe for the reuelation being the cause of his beliefe then let him come vnto the second processe or methode and expound the reasons and clearer motiues whereby hee was and euery discreet man may be induced to
proue as principally whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie pag. 46. CHAP. VI. That neither our Sauiours Prayers for the not failing of Peters faith Luke 22. 32. nor his commending his sheepe vnto his feeding Iohn 21. 15. prooue any Supremacie in Peter ouer the Church from which the authoritie of the Pope can with probabilitie be deriued p. 49. CHAP. VII That Christ not S. Peter is the Rocke spoken of Matth. 16. 18. that the Iesuites Exposition of that place demonstrateth the Pope to be the great Antichrist pag. 64. In the marginall note parag 24. for That Romish faith is that faith reade that Romish faith is not that faith In the marginall note parag 31. for a paralile reade a paralell In the marginall note parag 3. for Plinius reade Pintus Parag. 22. for melang reade felang CHAP. VIII That the Romanists beliefe of the Churches in fallible authoritie cannot bee resolued into any testimonie better then humane whence the maine conclusion immediatly followes That the Romanist in obeying the Church-decrees without examination of them by Gods word preferre mans Lawes before Gods pag. 89. CHAP. IX In what sence the Iesuites may truely denie they beleeue the words of man better then the words of God In what sence againe our Writers truely charge them with this blasphemie pag. 99. SECTION III. CHAP. I. What restraint precepts for obedience vnto the Priests of the Law though seeming most vniuersall for their forme did necessarily admit How vniuersall Propositions of Scriptures are to be limited pag. 105. In the marginall note parag 3. for suscitaturus read sciscitaturus CHAP. II. The authoritie of the Sanhedrim not so vniuersal or absolute amongst the Iewes as the Papists make it but was to bee limited by the former Rules pag. 119. In the marginall note parag 2. for sarcedotem reade sacerdotem Margine parag 11. for Canala reade Cabala CHAP. III. That our Sauiours iniunction of obedience to the Scribes and Pharisees though most vniuersall for the forme 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 vniuersall authoritie pag. 128. In the marginall note parag 11. quae ad populi salutem fuit reade vt quae ad populi salutem sint CHAP. IIII. What it would disaduantage the Romish Church to denie the infallibilitie of the Synagogue pag. 139. Mar. par 3. inueniebant read inueniebantur negat read negatur CHAP. V. That iustly it may be presumed the Iewish Church neuer had any absolute infallibitie in proposing or determining Articles of faith because in our Sauiours time it did so grieuously erre in the fundamentall point of saluation pag. 142. Mar. par 2. darmauit read damnauit sunt enim read sicut enim CHAP. VI. That Moses had no such absolute authoritie as is now ascribed vnto the Pope That the manner of his attaining to such as he had excludes all besides our Sauiour from iust challenge of the like pag. 151. CHAP. VII That the Churches authoritie was no part of the rule of faith vnto the people after Moses death That by experiments answerable vnto the precepts and predictions the faithfull without relying vpon the Priests infallible proposalls were as certaine both of the diuine truth and true meaning of the law as their forefathers had beene that liued with Moses and saw his miracles pag. 159. CHAP. VIII That the societie or visible companie of Prophets had no such absolute authoritie as the Romish Church vsurpes pag. 169. CHAP. IX That the Church representatiue amongst the Iewes was for the most part the most corrupt iudge of matters belonging to God and the reason why it was so pag. 178. CHAP. X. That the Soueraigntie giuen by Iesuits to the Pope is greater then our Sauiours was pag. 186. CHAP. XI Confirming the truth deliuered in the former Chapter from the very Law giuen by Moses for discerning the great Prophet further exemplifying the vse and force of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses p. 197 In the marginall note par 19. for for sorcerie reade from sorcerie CHAP. XII That the method vsed by the great Prophet himselfe after his resurrection for planting faith was such as we teach The excesse of Antichrists exaltation aboue Christ The Diametrall opposition betwixt the spirit of God and the spirit of the Papacie pag. 221. CHAP. XIII That the authoritie attributed to the present Pope and the Romish rule of faith were altogether vnknowne vnto Saint Peter the opposition betwixt S. Peters and his pretended successors doctrine pag. 226. CHAP. XIIII That S. Paul submitted his doctrine to examination by the wordes before written That his doctrine disposition and practise were quite contrarie to the Romanists in this argument pag. 232. CHAP. XV. A briefe taste of our aduersaries blasphemous and Atheisticall assertions in this argument from some instances of two of their greatest Doctors Bellarmine and Valentian That if faith cannot be perfect without the solemne testification of that Church the raritie of such testifications will cause infidelitie pag. 239. SECTION IIII. Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation vtterly ouerthrowing the whole foundation of Christian Religion preposterously inuerting both Law and Gospell to Gods dishonor and aduancement of Sathans Kingdome pag. 245. CHAP. I. The Iesuits vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith of differences and agreements about the finall resolution of faith either amongst the aduersaries themselues or betwixt vs and them p. 245. CHAP. II. That the Churches proposall is the true immediate and prime cause of all absolute beliefe any Romanist can haue concerning any determinate diuine reuelation p. 249. CHAP. III. Discouering either the grosse ignorance or notorious craft of the Iesuit in denying his faith is finally resolued into the Churches veracitie or infallibilitie that possibly it cannot be resolued into any branch of the first truth pag. 256. Mar. par 3. faith reade the Romanists faith CHAP. IIII. What manner of causall-dependance Romish beliefe hath on the Church that the Romanist truly and properly beleeues the Church only not God or his Word pag. 268. CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme the second vnto preposterous Heathenisme or Idolatrie pag. 277. Mar. par 12. efferunt reade afferunt CHAP. VI. Prouing the last assertion or generally the imputations laid vpon the Papacie by that authoritie the Iesuites expresly giue vnto the Pope in matters of particular fact as in the Canonizing of Saints pag. 294. CHAP. VII What danger by this blasphemous doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which haue beene since the world beganne or can be imagined till Christ come to iudgment
and the Churches not all in all For vnto that which men cannot know whether it bee true or false they cannot be bound to yeeld absolute or immediate obedience vnto that authoritie which they absolutely beleeue as infallible they are bound to yeeld infallible assent and absolute obedience directly in it selfe and for it selfe But by this supposition men cannot know Scriptures infallibly without the Churches authoritie and yet they must infallibly beleeue the Churches authoritie without Scriptures The Scriptures authoritie therefore is either lesse then the Churches or none at all 6 But be it supposed that priuate mens infallible beleefe of the Churches publike spirit is grouÌ„ded vpon Scriptures acknowledged by vs and vrged by them to this purpose as vpon these it seemeth good to the Holy Ghost vs I haue prayed for thee thy faith should not faile The question whereunto wee demaund an answere is whether this infallible beleefe of the Churches authoritie grounded vpon these places must be wrought in mens heartes by a priuate or publique spirit If by a priuate spirit onely Bellarmine beleeued the Churches publique spirit or those Scriptures truth or true meaning whereon he grounds it Hee and all other Papists such as hee was when hee deliuered this Doctrine neither Bishops nor Cardinals are subiect to the same inconueniences which he hath condemned vs for as Heretiques For all priuate spirits by his positions are obnoxious to errour vnsufficient to plant any infallible perswasion in matters of faith yet such is this article of the Churches authentique spirit of which vnlesse men be so perswaded infallibly perswaded they cannot bee of the minor proposition in any Syllogisme wherein a point of faith is concluded and vncertaine of the minor they cannot be certaine of the conclusion which as Bellarmine rightly obserues alwayes followes the weaker part The infallible conclusion therefore of Bellarmines resolution is vnlesse priuate men may haue publique spirits to warrant the truth of Scriptures and the Churches infallibilitie thereon grounded they cannot truly beleeue any conclusion of faith It remaines then we inquire what inconuenience wil follow if they admit priuate men to be partakers of publike spirits 7 Diuersitie of such spirits they acknowledge not If therefore priuate mens infallible assent vnto the truth or true sence of those particular Scriptures whence they seeke to prooue their Churches infallibilitie must be planted by a publique spirit planted it must be by the same spirit which guides and guiding makes the Church and Pope authentique and infallible both in their proposall of Scriptures and declaration of Scriptures sence Seeing this spirit is one and the same if it can make the Church or Pope infallible in all why may it not make all priuate men by this supposition partakers of it alike infallible at the least in the right vnderstanding of those places which warraÌ„t the Churches infallibilitie or publique spirit For our aduersaries I hope will easily grant that the Churches publique and authentique spirit must be most infallibly beleeued because so expressely taught in those Scriptures cited by Bellarmine to this purpose If this publike or authentique spirit can worke such infallible apprehension of those places true meaning in priuate heartes why not in all others as necessarie for them to know that is in all necessarie to saluation And if thus it doe why are wee bound to beleeue the Pope more then the Pope vs wee being partakers of a publique and infallible spirit aswel as he 8 Or if they hold it no absurditie to say wee must beleeue two or three places It seemeth good to the Holy Ghost and vs Peter feed my sheepe by a pubâ—ique and authentique spirit teaching vs from these to relie vpon the Pope in all other parts of Gods Word because as it must be supposed we haue but a priuate spirit for their assurance by this supposition the Popes authoritie in respect of vs must haue the same excesse of superioritie vnto Scriptures that publike spirit hath vnto a priuate or the Pope who beleeueth all Scriptures by a publike spirit hath vnto a priuate man This publike spirit wherof they vauÌ„t is the same which did inspire the scriptures to Moses the Prophets and Apostles and must by this position be the Pope or Churches immediate ageÌ„t for establishing this inuiolable league of absolute alleagance with mens soules vnto them but of none so absolute to their Creator and Redeemer and the rest of whose written lawes and eternal decrees must be communicated vnto them by a priuate spirit and subscribed vnto with this condition If the Pope shall witnesse them to be his lawes or to haue this or that meaning 9 Nor can our aduersaries dense the truth of this subsequent collection If it were possible for the Pope in matters controuersed to teach contrarie to Gods Word wee were bound to follow him For they themselues argue thus If the Pope could erre in matters of faith faith might perish from the Earth all Christians bound to erre because bound to obey him This prooues that our assent to any Scriptures besides those which teach the Popes authoritie cannot in it selfe be perfect and absolute but subiect to this condition if the Pope be infallible And euen of those places which as they pretend witnesse him to be such there yet remaines a farther difficultie These the Pope beleeues not because they are confirmed to him by his predecessor but directly and immediatly by his publique spirit But may priuate men beleeue them so too No. For these especially and the Churches infallibilitie contained in them are by all our aduesaries consent propositions of faith in respect of vs need by their doctrine the proposall or testimonie of the Church whereon all priuate mens faith must be immediately grounded beleeuing this we shall from it at least conioyned with Scripture beleeue all other parts of Gods Word necessarie to saluation aswell as the Pope doth these former from the testimonie of his publique spirit Wherefore his authoritie must be vnto vs altogether as great as the authoritie of the Godhead is vnto him which is farre greater vnto him then it is or can be to any others for euen that which is acknowledged for Gods Word both by him and vs must be lesse authentique vnto vs then the wordes of this mortall man 10 For though we pardon our aduersaries their former absurdities in seeking to prooue the Churches authoritie by the Scripture and the Scriptures by the Churches though we grant them all they can desire euen what shall appeare in due place to be most false That whiles they beleeue the Popes particular iniunctions or decisions from a presupposal of his vniuersal transcendent authoritie they doe not onely beleeue him or his wordes but those partes of Gods Word vpon which they seeme to ground his infallibilitie yet our former argument holdes still most firme because that absolute assent which priuate men must giue vnto these supposed grounds of their Religion before
continuall faithfulnesse in that seruice whereunto they knew him appointed Albeit after all the mighty workes before-mentioned wrought in their presence they had beene bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt vp in her own vnerring senses But from the strange yet frequent manifestation of Moses power and fauour with God so great as none besides the great Prophet whom hee prefigured might challenge the like the Lord in his all â—acing wisdome tooke fiâ—te occasion to allure his people unto strict obseruance of what he afterwards solemnly enacted as also in theâ— to forwarne all future generations without expresse warrant of his word not absolutely to belieue any gouernour whomsoeuer in all though of â—ried skill and fidelity in many principal points of his seruice That passage of Scripture wherin the manner of this peoples stipulation is registred well deserues an exact 〈◊〉 of all especially of these circumstances How the Lord by rehearsall of his mighty workes forepassed extorts their promise to doe whatsoeuer should by Moses be commanded them yet will not accept it offered vntill hee haue made them eare-witnesses of his familiarity and communication with him First out of the Mount he called Moses vnto him to deliuer this solemn message vnto the house of Iacob Yee haue seene what I did to the Egyptians and how I carried you vpon Eagles wings and haue brought you vnto mee Now therefore if you will heare my voice indeed and keepe my couenant then yee shall bee my chiefe â—easure aboue all people though all the earth be mine After Moses had reported vnto God this answere freely vttered with ioint consent of all the people solemnly assembled before their Elders All that the Lord commanded we will doe was the whole businesse betwixt God and them fully transacted by this Agent in their absence No hee is sent backe to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said vpon the returne of their answere Loâ— I come vnto thee in a thicke cloud that the people may heare whilst I talke with thee and that they may also belieue thee for euer They did not belieue that God had reuealed his word to Moses for the wonders hee had wrought but rather that his wonders were from God because they heard God speake to him yea to themselues For their principall and fundamentall lawes were vttered by God himselfe in their hearing as Moses expresseth These words to wit the Decalogue the Lord spake vnto all your multitude in the mount out of the midst of the fire the cloud and the darkenesse with a great voice and added no more And lest the words which they had heard might soone bee smoothered in fleshly hearts or quickly slide out of their brittle memories the Lord wrote them in two Tables of stone and at their â—ranscription not Moses onely but Aaron Nadab and Abihu with the seuenty Elders of Israel are made spectators of the diuine glory rauished with the sweetnesse of his presence They saw saieth the Text the God of Israel and vnder his feet as it were a worke of a Saphire stone and as the very heauen when it is cleare And vpon the Nobles of the children of Israel he laid not his hand also they saw God and did eate and drinke After these Tables through Moses anger at the peoples folly and impiety were broken God writes the same words againe and renewes his Couenant before all the people promising vndoubted experience of his diuine assistance 8 Doth Moses after all this call fire from heauen vpon all such as distrust his words Aaron and Miriam openly derogate from his authority which the Lord confirmes againe viua voce descending in the pillar of the cloud conuenting these detractors in the dore of the Tabernacle Wherefore were you not afraid to speake against my seruant euen against Moses Thus the Lord was very angry and departed leauing his marke vpon Miriam cured of her leprosie by Moses instant prayers No maruell if Korah Dathan and Abirams iudgements were so grieuous when their sinne against Moses after so many documents of his high calling could not but bee wilfull as their perseuerance in it after so many admonitions to desist most malitious and obstinate Yet was Moses further countenanced by the appearance of Gods glory vnto all the congregation and his authority further ratified by the strange and fearefull end of these chief malefactors foretold by him and by fire issuing from the Lord to consume their confederates in offering incense vngratefull to their God Tantae molis erat Iudaeam condere gentem So long and great a worke it was to edifie Israel in true faith but without any like miracle or prediction such as neuer saw him neuer heard good of him must belieue the Pope as well as Israel did their Law-giuer that could make the sea to grant him passage the cloudes send bread the windes bring flesh and the hard rocke yeeld drink sufficient for him and all his mighty hoast that could thus call the heauens as witnesses to condemne appoint the earth as executioner of his iudgements vpon the obstinate and rebellious yet after all this hee inflicts no such punishments vpon the doubtfull in faith as the Romish Church doth but rather as is euident out of the places before alleadged confirmes them by commemoration of these late cited and like experiments making Gods fauours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people belieued Moses for Gods testimony of him wee may not belieue Gods word without the Popes testimony of it Hee must bee to God as Aaron was to Moses his mouth whereby hee onely speakes distinctly or intelligibly to his people CHAP. VII That the Churches authority was no part of the rule of faith vnto the people after Moses death That by experiments answerable to his precepts and predictions the faithfull without relying vpon the Priests infallible proposals were as certaine both of the diuine truth and true meaning of the law as their forefathers had beene that liued with Moses and saw his miracles 1 TO proceed vnto the ages following Moses How did they know Moses law either indeed to bee Gods word or the true sence and meaning of it being indefinitely knowne for such By tradition Yes By tradition onely No But how at all by tradition As by a ioint part of that rule on which they were finally to relie Rather it was a meane to bring them vnto 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-giuer had first to deale that faith could not take roote in them vnlesse first wrought and subacted by extraordinary signes and wonders but once thus created in them
peeuishnesse or priuacy of spirit as the false Catholike bestowes on vs likely to befall him if he should vary from the rest The best answere I thinke a Romane Catechisme could afford would be to repeat the conclusion which Bellarmine would haue maintained All the rest besides were Baals Prophets They were indeede in such a sence as Iesuites and all seducers are but not by publike profession or solemne subscription to his rites as may partly appeare by Iehosaphats continuing his resolution to goe vp to battell against Micaiahs counsell which questionlesse hee would rather haue died at home then done had hee knowne Michaiah onely to haue belonged vnto the Lord and all his aduersaries vnto Baal partly by that reuerent conceit which euen the chiefe of these seducers entertained at that time of Elias whose vtter disgrace Baals seruants would by all meanes haue sought for his late designes acted vpon their fellowes Yet as Iosephus records the chiefe argument vsed by Zidkiah to diminish Micaiahs credite with both Kings was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death the accomplishment of both being apprehended as impossible lesse credit as he vrged was to be giuen to Micaâ—ah because so impudent as openly to contradict so great a Prophet of the Lord as Elias at whose threatnings Ahab King of Israel trembled humbling himselfe with fasting cloathed in sackcloth And it is likely hee would so shortly after entertaine the professed seruants of Baal for his Councellors yet seeing the euent hath openly condemned them for seducers and none are left to plead their cause it is an easie matter for the Iesuite or others to say they were Baals Prophets by profession But were not most Priests and Prophets in Iudah Beniamin vsually such yes and as afterward shall appeare did band as strongly with as ioint consent against Ieremy and Ezechiel as these did against Michaiah The point wherein wee desire resolution is by what rule of Romish Catholique Diuinity truth in those times might haue beene discerned from falshood before Gods iudgements did light vpon the City and Temple Hee is more blind then the blindest Iew that euer breathed who cannot see how such as professed themselues Priests and Prophets of the Lord aswell in Iudah as in Israel did bewitch the people with the selfe same spels the Papists boasts of to this day as the best prop of his Catholike faith Yet such is the hypocrisie of these proud Pharises that they can say in their hearts Oh had wee liued in the dayes of Iezabel we would not haue beene her inquisitors against such Prophets as Elias and Micaiah were When as in truth Iezabels impietie towards them was clemency in respect of Romish cruelty against Gods Saints her witchcrafts but as veniall sins if wee compare them with Iesuiticall sorceries But of this error more directly in the Chapter following of their sorceries and impieties hereafter 3 Vnto our former demand whether the society of Prophets were the Church representatiue whether the people were bound without examination to belieue whatsoeuer was by a maior part or such of that profession as were in highest or most publike place determined What answere a learned Papist would giue I cannot tell Then this following better cannot be imagined on their behalfe That this supreme authority which they contend for was in the true Prophets onely that they albeit inspired with diuine illuminations and endued with such authority as the Iesuite makes the Popes humana diuinitas inspirala did notwithstanding permit their declarations for the hardnesse of this peoples heart to be tried by the euent or examined by the law not that they wanted lawfull power would they haue stood vpon their authority to exact beliefe without delay seeing readinesse to belieue the truth proposed is alwayes commended in the sacred Story And no doubt but the people did well in admitting the true Prophets doctrine before the false at the first proposal the sooner the better But were they therefore to belieue the true Prophets absolutely without examination Why should they then belieue one of that profession before another seeing seducers could propose their conceits with as great speed and peremptorinesse as the best Nor did reason onely disswade but the law of God also expresly forbid that people alwayes and in all causes to trust such as vpon triall had beene found to diuine aright of strange euents Yet grant wee must that hardnesse of heart made this people more backeward then otherwise they would haue beene to belieue truthes proposed that oftimes they required signes from their Prophet when obedience was instantly due from them to him that oftimes they sinned in not assenting immediately without interposition of time for triall or respite to resolue vpon what termes beliefe might be tendered Thus much wee may grant with this limitation if we consider them absolutely or so well disposed as they should and might haue beene not as the Prophets found them For in men inwardly ill affected or vnqualified for true faith credulity comes neere the nature of vice then vertue a disposition of disloyalty a degree of heresie or infidelity rather then a preparation to sincere obedience or any sure foundation of true and liuely faith Assent perchance men so affected may more readily then others would vnto sundry diuine truthes yet not truely not as they are diuine and consonant to the rule of goodnesse but by accident in as much as they in part consort with some one or other of their affections And the more forward men are vpon such grounds to belieue some generalities of Christian dueties the more prone they proue when opportunity tempts them to oppugne others more principall and more specially concerning their saluation For credulity if it spring not out of an honest disposition vniformally inning vnto goodnesse as such but from some vnbrideled humor or predominant naturall affection will alwayes sway more vnto some mischiefe then vnto any thing that is good Many belieued in Iesus saith Saint Iohn when they saw his miracles It pleased them well hee had turned water into wine that hee had giuen other proofes of his power in driuing buyers and sellers out of the Temple did minister hope vnto proud hearts hee might proue such a Messias as they expected as elsewhere vpon the like occasion they said This is of a truth the Prophet that should come into the world The ground of this their aptnesse to belieue thus much as is intimated in the words following was their inordinate desire of hauing an earthly King that might rule the nation with an yron rod. When Iesus therefore perceiued by their forwardnesse to professe the former truth that they would come and take him to make him a King he departed againe into a mountaine himselfe alone for the same cause no doubt which the Euangelist specifies in the former place But Iesus did not commit himself vnto them because he knew them all
grace it selfe would rather haue held the Negatiue For if wee beleeue as the Papists generally instruct vs that wee our selues all priuate spirites may erre in euery perswasion of faith but the Church which onely is assisted by a publike spirite cannot possibly teach amisse in any Wee must vpon termes as peremptory and in equall degree beleeue euery particular point of faith because the Church so teacheth vs not because wee certainely apprehend the truth of it in it selfe For wee may erre but this publike spirite cannot And consequently wee must infallibly belieue these propositions Christ is the Redeemer of the world not Mahomet There is a Trinity of persons in the diuine nature for this reason only that the Church commends them vnto vs for diuine reuelations seeing by their arguments brought to disproue the sufficiency of Scriptures or certainety of priuate spirites no other means possible is left vs. Nay were they true wee should be onely certain that without the Churches proposall wee still must be most vncertain in these and all other points because the sonnes are perpetually obnoxious to error from which the mother is euerlastingly priuiledged The same propositions and conclusions we might condicionally belieue to be absolutely authentike vppon supposall they were Gods word but that they are his word or reuelations truly diuine wee cannot firmely belieue but onely by firme adherence to the Churches infallible authority as was in the second Section deduced out of the Aduersaries principles Hence it followes that euery particular proposition of faith hath such a proper causall dependance vpon the Churches proposall as the conclusion hath vpon the premisses or any particular vpon it vniuersall Thus much Sacroboseus grants 3 Suppose God should speake vnto vs face to face what reason had wee absolutely and infallibly to belieue him but because wee know his words to bee infallible his infallibility then should be the proper cause of our beliefe For the same reason seeing he doth not speake vnto vs face to face as hee did to Moses but as our aduersaries say reueales his will obscurely so as the Reuealer is not manifested vnto vs but his meaning is by the visible Church which is to vs in stead of Prophetes Apostles and Christ himselfe and all the seuerall manners God vsed to speake vnto the world before he spake to it by his onely sonne this Pantheas infallibility must bee the true and proper cause of our beliefe And Valentian himselfe thinks that Sara and others of the old world to whom God spake in priuate eyther by the mouth of Angels his sonne or holy spirit or by what meanes soeuer did not sinne against the doctrine of faith or through vnbeliefe when they did not belieue Gods promises They did herein vnaduisedly not vnbelieuingly Why not vnbelieuingly because the visible Church did not propose these promises vnto them 4 If not to belieue the visible Churches proposals be that which makes distrust or diffidence to Gods promises infidelity then to belieue them is the true cause of belieuing Gods promises or if Sara and others did as Valentian sayth vnaduisedly or imprudently in not assenting to diuine truthes proposed by Angels surely they had done only prudently and aduisedly in assenting to them their assent had not beene truely and properly beleefe So that by this assertion the Churches proposall hath the very remonstratiue roote character of the immediat and prime cause whereby wee beleeue and know matters of faith For whatsoeuer else can concurre without this our assent to diuine truthes proposed is not true Catholike beliefe but firmely beleeuing this infallibility we cannot erre in any other point of faith 5 This truth Valentian elsewhere could not dissemble howsoeuer in his professed resolution of faith hee sought to couer it by change of apparrell Inuesting the Churches proposall onely with the title of a condition requisite yet withall so dissonant is falsity to it selfe making it the reason of beleeuing diuine Reuelations If a reason it be why wee should belieue them needs must it sway any reasonable mind to embrace their truth And whatsoeuer inclines our minds to the embracement of any truth is the proper efficient cause of beliefe or assent vnto the same Yea efficiency or causality it selfe doth formally consist in this inclination of the mind Nor is it possible this proposall of the Church should moue our minds to embrace diuine Reuelations by any other meanes then by belieeuing it And beliefe it selfe being an inclination or motion of the mind our minds must first be moued by the Churches proposall ere it can moue them at all to assent vnto other diuine truthes Againe Valentian grants that the orthodoxall or catechisticall answere to this interrogation Why doe you belieue the doctrine of the Trinity to be a diuine reuelation is because the Church proposeth it to me for such Hee that admits this answere for sound and Catholike and yet denies the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered doubtlesse the light of nature by admitting too much artificiall subtlety into his braines For if a man should aske why do you belieue there is a fire in yonder house and answere were made Because I see the smoake go out of the Chimney should the party thus answering in good earnest peremptorily deny the sight of the smoake to bee the cause of his beleefe there was a fire hee deserued very well to haue eyther his tongue scorched with the one or his eyes put out with the other Albeit if wee speake of the things themselues not of his beliefe concerning them the fire was the true cause of the smoake not the smoake of the fire But whatsoeuer it be Cause Condition Circumstance or Effect that truly satisficeth this demand Why doe you belieue this or that it is a true and proper cause of our beleefe though not of the thing beleeued If then we admit the Churches proposall to bee but a condition annexed to diuine reuelations yet if it bee an infallible medium or meane or as our aduersaries all agree the only mean infallible whereby we can rightly beleeue this or that to be a diuine reuelation it is the true and only infallible cause of our beleefe That speech of Valentian which to any ordinary mans capacity includes as much as we now say was before alleadged That Scripture which is commended and expounded vnto vs by the Church is eo ipso euen for this reason most authentike and cleare He could not more emphatically haue expressed the Churches proposall to be the true and prime cause why particular or determinate diuine reuelations become so credible vnto vs. His second Sacroboscus hath many speeches to be inserted hereafter to the same effect Amongst others where Doctor Whittaker obiects that the principall cause of faith is by Papists ascribed vnto the Church he denyes it onely thus far What we beleeue
beliefe of any particular or determinate proposition must finally bee resolued Euery conclusion of faith as is before obserued out of Bellarmine must bee gathered in this or like Syllogisme Whatsoeuer God or the first Truth sayeth is most true But God saide all those words which Moses the Prophets and the Euangelists wrote Therefore all these are most true The Maior in this Syllogisme is an Axiome of Nature acknowledged by Turkes and Infidels nor can Christian faith be resolued into it as into a Principle proper to it selfe The Minor say our aduersaries must bee ascertained vnto vs by the Churches authority and so ascertained becomes the first and maine principle of faith as Christian whence all other particular or determinate conclusions are thus gathered Whatsoeuer the Church proposeth to vs for a diuine Reuelation is most certainly such But the Church proposeth the bookes of Moses and the Prophets finally the whole volumes of the olde and new Testament with all their partes as they are extant in the vulgar Romane Edition for diuine reuelations Therefore we must infallibly belieue they are such So likewise must wee beleeue that to bee the true and proper meaning of euerie sentence in them contained which the Church to whom it belongs to iudge of their sense shall tender vnto vs. 2 For better manifestation of the Truth wee now teach the young Reader must here bee aduised of a twofolde resolution One of the things or matters beleeued or knowne into their first parts or Elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate or next cause alwayes terminates the resolution The one imitates the other inuerts the order of composition so as what is first in the one is last in the other because that which is first intended or resolued vpon by him that casteth the plotte is best effected by the executioner or manuall composer In the former sense wee say mixt bodies are lastly resolued into their first Elements houses into stones timber and other ingredients particular truthes into generall maximes conclusions into their immediate praemises all absurdities into some breach of the rule of contradiction Consonantly to this interpretation of finall resolution the first verity or diuine infallibility is that into which all faith is lastly resolued For as wee saide before this is the first steppe in the progresse of true beliefe the lowest foundation whereon any Religion Christian Iewish Mahometan or Ethnicke can be built And it is an vndoubted Axiome quod primum est in generatione est vltimum in resolutione when we resolue any thing into the parts whereof it is compounded we end in the vndoing or vnfolding it where nature begunne in the composition or making of it But he that would attempt to compose it againe or frame the like aright wold terminate all his thoghts or purposes by the end or vse which is farthest from actuall accomplishment Thus the Architect frames stones and timber and layes the first foundation according to the platforme he carries in his head that hee casts proportionably to the most commodious or pleasant habitation which though last effected determines all cogitations or resolutions precedent Hence if wee take this vltima resolutio as we alwayes take these termes when we resolue our owne perswasions that is for a resolution of all doubts or demands concerning the subiect whereof wee treat A Roman Catholiques faith must according to his Principles finally bee resolued 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 resolued seeing it onely can fully satisfie all demandes doubts or questions concerning it As for example if you aske why men or other terrestriall Creatures breath when fishes doe not to say they haue lungs and fishes none doth not fully satisfie all demaunds or doubts concerning this Subiect For it may iustly further be demanded what necessity there was the one should haue lungs rather then the other If here it bee answered that men and other perfect terrestiall creatures are so full of feruent bloud that without a cooler their owne heare would quickly choake them and in this regard the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or giue them life in vaine to bee presently extinct did with it giue them lungs by whose respiration their naturall temper should be continued This answere doth fully satisfie all demands concerning the former effect For no man of sense would further question why life should be preserued whose preseruation immediately depends vpon respiration or exercise of the lungs is therfore the immediate cause of both and that whereunto all our perswasions concerning the former subiect are lastly resolued Or if it should bee demanded why onely man of all other creatures hath power to laugh to say he were indued with reason doth not resolue vs for a Philosophical wit would further question Why should reasonable substances haue this foolish faculty rather then others A good Philosopher would perswade vs the spirites which serue for instruments to the rationall part are more nimble subtle and so more apt to produce this motion then the spirites of any other creatures are But this I must professe resolues not me for how nimble or subtle soeuer they be vnlesse man had other corporeall Organes for this motion the spirits alone could not produce it and all organicall parts are framed for the operation or exercise of the faculty as their proper end Whence hee that would finally resolue the former probleme must assigne the true finall cause why reasonable substances more then others should stand in need of this motion Now seeing vnto 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 bee it was requisite that our mortality through reason obnoxious to this inconuenience should bee able to correct this contristant motion by the contrary and haue a faculty to conceiue such pleasant obiects as might dilatate the heart and spirites that as man hurts his body by conceited sorrow whereto no other Creature is subiect so he might heale it againe by a kind of pleasance whereof hee alone is capable 3 Answerable to this latter acception of finall resolution if you demaund a Romane Catholike why hee beleeues there is a Trinity there shall bee a resurrection or life euerlasting his answere would be because God or the first verity hath said so but this doth not fully satisfie for wee might further question him as hee doth vs why doe you belieue that God did say so Here it sufficeth not to say This truth is expresly taught in Canonicall Scriptures for the doubt whereby hee hopes
againâ—â— which wee dispute doe not at all beleeue God speaking in the Scriptures shal be euinced in the third Section of this The present inconuenience which now will they nill they we are to wrest from their resolutions of faith is that indeed and conscience they either acknowledge no authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CHAP. II. Inferring the generall conclusion proposed in the title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconuenience it wll not bee amisse to propose Bellarmines resolution of a Roman Catholikes faith One especiall obiection of our Writers as hee frameth it is That faith if depending on the Churches iudgement is grounded but vpon the word of man a weake foundation for such an edifiâ—e that the Scripture was giuen by the Spirit of God and must therefore bee vnderstood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church i. of the Councell or the Pope speaking ex Cathedra is not the bare word of man He meanes no word obnoxious to errour but in some sort the word of God in as much as it is vttered by the asistance and gouernment of the Holy Ghost I adde saith hee that Heretiques are they which indeede doe leane vpon a broken reed For we must know that a proposition of faith must be concluded in this or the like Syllogisme Whatsoeuer God hath reuealed in Scripture is true but God hath reuealed thus or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certaine amongst all the second likewise amongst Catholickes is â—ost firme as being supported by the testimonie of the Church Councell or Pope of whose immunitie from possibilitie of erring we haue expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and vs I haue prayed for thee thy faith should not â—aile But amongst Heretikes the second or minor proposition is 〈…〉 onely on coniecture or iudgement of a priuate Spirit which vsually seemes but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Heretikes such in his language are all that will not relie vpon the Church is but coniecturall and vncertaine 2 A dreadfull imputation could it be as substanstially proued as it is confidently auouched And the consequence of his resolution generally helde by all his fellowes is of no lesse importance then this that no man can be infalliby assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures receiued by vs and them vnlesse he haue the Churches authoritie for confirmation of both For vnto vs that onely which the Church auoucheth is certaine and vnfallible that sence of it which the Church giues onely sound if we speake of any particular or determinate truthes 3 How certaine and vnfallible assent vnto all or any Scriptures may bee wrought in mens heartes without any infallible teacher alreadie hath beene and hereafter shall be God willing in more particular sort exemplified In this place it stood the Iesuit vpon to haue giuen a better solution to the doubt obiected which he is so farre from vnloosing that hee rather knits it faster as shall appeare if the Reader will first cal to minde That for the establishing of firme and vndoubted assent to any truth proposed it skils not how infallible the truth in it selfe or the proposer be vn-vnlesse vnlesse they whose beleefe or assent is demanded be as infallibly perswaded of this infallibilitie in the truth or the proposer In this respect our aduersaries pleade their immunitie from errour as an article necessarie to be infallibly beleeued for confirmation of Gods Word alwayes most infallible as all grant in it selfe but not so as they affirme to vs vntill it bee auouched by infallible authoritie 4 Herein they concurre with vs both with the truth That if we beleeue it onely as probable that God spake all those wordes which wee acknowledge to bee most infallible because his our beleefe notwithstanding is not infallible but probable or coniecturall For as a man may haue bad desires of things essentially good so may he haue vncertaine perswasions of truthes in themselues most certaine It is not therefore the supposed infallibilitie of the Church or Pope howsoeuer but infallibly apprehended and beleeued that must strengthen our faith which otherwise as is pretended would be but coniecturall And by the former principle acknowledged aswell by them as vs it necessarily followes that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent vnto the minor proposition i. vnto any determinate part of Gods Word is onely probable not infallible For by the Iesuites Doctrine we cannot bee certainly perswaded that God spake this or that but by the Churches testimonie The immediate consequence of which two assertions compared together is wee cannot bee more certaine that God hath spoken this or that then wee are of the Churches infallibilitie If then wee bee onely probably not infallibly perswaded that the Church is infallible our beleefe of the minor proposition that is of any determinate truth which men suppose God hath spoken must bee onely probable or coniecturall not infallible Consequently to these collections the learned Papists generally holde that the Churches infallibilitie must be absolutely and infallibly beleeued as you heard before out of Canus Bellarmine and Valentian otherwise as Bellarmine would inferre our beleefe of the minor in any Syllogisme wherein a proposition of faith is concluded can be but coniecturall 5 The proposed inconuenience wee may deriue from this difficultie How the Papists themselues can attaine to the infallible beleefe of the Churches infallible authoritie The Church they thinke hath a publique spirit and publique spirits they know are infallible hence they may perswade themselues the Church is infallible only vpon the same termes they beleeue it hath a publique spirit if their beleefe of this latter be but coniectural their assent vnto the former can be no better Seeing then they must of necessitie grant for this is the principall marke they aime at that all must infallibly beleeue the Church hath a publique spirit the difficultie remoues to this point how this infallible perswasion is or may bee wrought in them Either it must be grounded vpon Scriptures or not auouched vnto them and wrought in their hearts it must be either by a publique or priuate spirit Let vs examine all the parts of this diuision 6 First if priuate mens infallible perswasion of the Churches publike or authentike spirit be not grouÌ„ded vpon Scriptures acknowledged by vs and them the Churches authoritie without all controuersie is much greater then the authoritie of Scriptures if it by this assertion can be any
did acknowledge him Supreme Lord of all the Kingdomes of the Earth for that were as much lesse preiudiciall to Christs prerogatiue royall as a damage in possession or goods would bee to a personall disgrace or some foule maime or deformitie wrought vpon a Princes bodie CHAP. V. Propounding what possibly can bee said on our aduersaries behalfe for auoiding the force of the former arguments and shewing withall the speciall points that lie vpon them to prooue as principally whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie 1 VNto all the difficulties hitherto proposed I can rather wish some learned Priest or Iesuit would then hope any such euer will directly answere point by point For the Readers better satisfaction I will first briefly set downe what possibly can be said on their behalfe and after a disclosure of their last secret refuge draw forth thence the dead putrified carkasse of Romish faith which vnto the ignorant and superstitious that cannot vncouer the holes and clefts wherein these impostors vpon euery search are wont to hide it may yet seeme to liue and breath as the fable went of Saint Iohn the Euangelists bodie after many yeares reposall in the graue or as the blinded Iewes to this day bragge the scepter of Iudah yet flourisheth beyond Babilon in Media or some vnknowne part of India whither no European is likely to resort for a disprouall of his relation 2 Vnto the demonstratiue euidences aswell of their errour in expounding Scriptures pretended for as of other Scriptures rightly alleaged by vs against their former or like decrees they will be readie to oppose what Bellarmine hath * done That the Church must iudge of Scriptures euidence and priuate errours in expounding it not priuate men of the Churches expositions Vnto the obiected dreadfull consequences of their decrees could these possibly be erroneous they would regest disobedience to the Church that to disobey it is to disobey God Father Sonne and Holy Ghost a sinne as hanious as mangling of Christs last will and Testament as Idolatrie On the contrarie to obey the Church euen in her negatiue decrees and naked decisions vngarded with any pretence of Scripture much more where this louing Mother for the education of her children will vouchsafe what shee need not to alleage some clause or sentence of Holy writ we obey not the Church onely but Gods Word also though not in those particular places which in our iudgements either contradict the former or like decrees or else make nothing at all for them yet in textes produced for the Churches transcendent generall authoritie As he that adores the consecrated hoste in procession because his holy Mother commands him so to doe or accoūts wāt of Christs bloud no losse because denied him by her authoritie although vnto priuate spirits he may seeme to contradict that Law Thou shalt worship the Lord thy God and him onely shalt thou serue doth yet sincerely obey the Holy Ghost and rightly obserue the true sence and meaning of these his dictates Peter I haue prayed for thee that faith should not faile Peter feed my sheep Thou art Peter and vpon this rocke will I build my Church From these places once firmely beleeuing the Church possibly cannot erre hee must not question whether the practises by it inioyned contradict the former lawes both being deliuered by the holy spirit who can not contradict himelfe This I take it is the summe of all the most learned of our aduersaries can or would reply vnto the former difficulties Not to draw faster but rather remitting the former bonds wherein they haue inextricably intangled themselues by their circular progresse in their resolution of faith admit their late doctrine lest any possibilitie of knowing Scriptures acknowledged by both to bee Gods word or of distinguishing humane testimonies written or vnwritten from diuine The present question we may draw with their free consent vnto this issue whether their beleef of the Churches infallible authoritie vndoubtedly established as they pretend in the fore cited places can bee truly resolued into any branch of the first truth or into humane testimonies onely If into the latter onely the case is cleare that absolutely obeying the Romish Church in the former or like decrees which her authoritie set aside to all or most mens consciences would seeme to contradict Gods principall lawes wee beleeue and in beleeuing obey men more then God humane authorities lawes or testimonies more then diuine 4 The strength or feeblenesse of Romane faith will best appeare if wee trie it in any one of these ioynts Whether by Diuine testimonie it can bee proued that Saint Peter had such an vniuersall infallibe absolute authoritie as these men attribute vnto the Pope Whether by like infallible testimonie it can bee proued the Popes from time to time without exception were Peters vndoubted successors heires apparant to all the preheminencies or prerogatiues he inioyed Whether either the soueraigntie or vniuersalitie of their authoritie supposed probable in it selfe or to themselues or particular iniunctions deriued from it can bee so fully notified to all Christians as they neede not question whether in yeelding obedience to such decrees of like consequences as were the former they doe not grieuously disobey Gods Word For though the Popes themselues might know this truth by Diuine reuelation or otherwise their internall assurance vnlesse generally communicable by diuine testimonies could be no warrant vnto others for vndertaking matters of feareful consequences whereof they doubt not onely out of secret instinct or grudging of their consciences but from an apprehension of opposition betwixt the very formes of lawes papall and diuine 5. First it is improbable that he to whom our Sauiour said If thy brother trespasse against thee di◠Ecclesiae was the Church vnto which all must from which none may appeale Or if Peter the Pope if he will be Peters successor must in causes of controuersie appeale vnto the Church How is he then as our aduersaries contend the Church or such a part of it vnto whom all euen Peter himselfe were he aliue must appeale Must others appeale to him as Iudge in his owne cause or he vnto himselfe alone Not as alone but so a late Papist to my remembrance answeres Gerson as accompanied with his fellow Consull his Chaire which is to him as Caesar was to Iulius and so shall Gods word be to both as Bibulus was to Iulius Caesar a meere pretence or bare name of authority nothing else Yet if that word auouch that neither S. Peters or his successors faith could euer faile in determining controuersies we contradict it not the Popes decisions only if we doe not in all doubtfull doctrines fully rely vpon them CHAP. VI. That neither our Sauiours prayers for the not fayling of Peters faith Luke 22 ver 32. nor his commending his sheepe vnto his feeding Ioh. 21. ver 15 proue any supremacy in Peter ouer the Church from
in Christ the improbability had beene much lesse then now it is in Peters case that the Bishoppe of Rome if any should haue succeeded him But when that people beganne to grow out of loue with the truth fashioning themselues vnto this present world the disease whereof Saint Paul forewarned them it was Sathans policy to present vnto them longing after such a Monarchicall state as their heathenish Predecessors had such shewes of Peters Supremacy and residencie at Rome as by the diuine permission had either crept into some of the Ancients religious cogitations or else in time of darkenesse haue been shufled by the predecessors of these cheating mates late discouered into their writings as fitte baites to entice them vnto this deriuation of that absolute power from Peter to their greater condemnation and our good For God no doubt in his prouidence ordered this their blindnesse to illuminate vs as he did the fall of the Iewes to confirme the Gentiles in faith seeing of al the Apostles Peters prerogatiues as hath beene shewed were most euidently personall all to determine with himselfe vnto which obseruation his owne writings also giue testimony Euen a little before hee was to leaue the world where hee most manifested his earnest desire of preseruing his flocke sound in faith after his death he giues no intimation as shall bee shewed more at large hereafter of any Successor vnto whom they were to repaire His present Epistle he foresaw would bee more auaileable to this purpose then any tradition from him I will not bee negligent to put you alwayes in remembrance of these things though that yee haue knowledge and be established in the present truth For I thinke it meet as long as I am in this Tabernacle to stirre you vp by putting you in remembrance seeing I know that the time is at hand that I must lay downe this my Tabernacle euen as our Lord Iesus Christ hath shewed me I will endeauour therefore alwayes that yee also may bee able to haue remembrauce of these things after my departing 4 As for peculiar direction of later times whence perpetuall infallibility must bee deriued it cannot bee gathered from his writings that hee knew so much as his brother Paul did Albeit in this point these two great pillars of Christs Church more famous then all their fellow Apostles besides for present efficacy of their personall ministery come farre behind the Disciple whom Iesus loued whose written Ambassage was in a peculiar sence to tarry till Christs last comming vnto iudgement as hee himselfe did vnto Christs first comming to destroy Ierusalem and forwarne the nations Besides the doctrine of common saluation necessary for all to know plentifully set downe in this Disciples Epistle his Reuelations containe infallible directions peculiar to euery age And as in some one gift or other euery Apostle almost exceeds his fellowes so if amongst all any one was to haue this prerogatiue of beeing the ordinary Pastor or to haue ordinary successors as Aaron thogh inferior to Moses in personal prerogatiues during his life had after his death this doubtlesse was Saint Iohn who ascribes that vnto the diligent expositors hearers or Readers of his bookes which the Romanist appropriate to such as rely vpon the visible Churches determinations neuer questioning whether it bee that Babylon which Saint Iohn deciphers or no Blessed is he saith Saint Iohn that readeth and they that heare the words of this prophesie and keep those things which are written therein for the time is at hand Blessed they are that reade it with feare and reuerence or so affected as this Disciple was for vnto such the Lord will by meanes ordinary by sober obseruation of the euent reueale his secret entent as he did it vnto him by the extraordinary gift of Prophesie for the testimony of Iesus is the spirit of Prophesie 5 It is euident the spirit of God entended to shew Iohn and Iohn to shew the faithfull all the Eclipses that should befall the Church vntil the worlds end His prophesies since his death were so to instruct the world of all principal euents present or to come as hystories do of matters forepast Now as he in our times wherin God inspires not men with Moses spirit is accounted the best Antiquary that is most conuersant and best seen in the faithfull cords of time not hee that can take vpon him to diuine as Moses did of the worlds state in former ages so since the gift of prophesie ceased hee is to bee esteemed the most infallible teacher the safest guide to conduct others against the forces of hell chiefly heresies or doctrines of Diuels that can best interprete him who first descried them and in his life time forewarned the Churches of Asia planted by Saint Paul and watered by him of the abhominations that threatned shortly to ouerspread them and after them the whole visible Church vntill these latter times doth the Pope then professe more skill in Saint Iohns Reuelations then any other If hee doe let him make proofe of his profession by the euidence of his expositions But from this Apostle hee pretends none at al and we demand but any tollerable proofe of succession from S. Peter 6 A supreme oecumenicall head say the Parasites to the See Apostolique is as necessarie now as in Saint Peters time therefore hee must iure diuino haue a Successour But neither doth Scripture or Reason admit any such head as they haue molded in their braines either then or now As hath beene abundantly proued and their owne instances brought to illustrate the probabilitie of such a deuice contradict them For admit that Christ and earthly Princes stood in like neede of Deputie-Gouernors in their absence would the King of Spaine were he to goe on Pilgrimage vnto his Kingdome of Ierusalem leaue but one Deputie ouer all the Dominions of Spaine and Portugal the West Indies Sicilie Naples and Millaine Or leauing but one would indue him with such absolute power ouer all his Subiects in these Nations as they imagine Christ doth the Pope ouer euery Christian soule throughout the whole world what spirit then may wee think did possesse Bellarmine when he auouched that the church and common weales are different in this case let vs heare the difference The Church Catholike must bee one by communion with one head so must the Liege people of euery Monarch be one by subordination to one Soueraigne whether resident amongst them or farre absent Why may not Christ then though absent be that only supreme head whence vniuersally the Church receiueth vnitie or why may not hee rule in it though dispersed through many Nations as effectually by his Angels and ordinarie Ministers of the Gospell as the Pope doth by his Nuncioes fallible Legates or other inferiour Prelates 7 But though reason and Scripture faile them yet Councels Histories and Traditions may be mustered to their aide These are the first Springes of these many
before whatsoeuer the Pope though in his owne cause shal say it must by this doctrine be supposed that Christ doth say the same Yea if it should please his Holines to auouch ex Cathedra that these words Thou art a Priest for euer after the order of Melchisedech are truely and literally meant of himselfe as Christs Vicar or of perpetuall succession in Peters chaire the euidence must be taken as vpon the Almighties oath who in that place hath sworne as much as these words import but what that is the Pope must iudge That then he permits Christ the title of his soueraigne Lord and vrges others to subscribe vnto his lawes as most diuine is iust as if some Polititian should solicite the whole body of a kingdome solemnely to acknowledge one otherwise lawfull heire vnto the Crowne for their Monarch most omnipotent and absolute whose will once signified must bee a law for euer inuiolable to all his subiects not with intent that hee should in person retaine such perpetuall soueraignety ouer them but that hee might haue absolute power to dispose of his kingdome as he pleased vnto the worlds end or to nominate others as absolute in his place whilest he spent his dayes as a soiourner in a forraine land Finally not the most treacherous and detestable plot the most wicked Pope that hath beene is or shall be could desire to effect but may by this deuice be countenanced with as great and sacred authority as were the best actions our Sauiour euer vndertooke which as may better appeare from what shall be said in the next Section is to make euery Popes authority as much greater then our Sauiours as their liues and actions are worse then his was 3 Suppose some Diuell should possesse the Popes place in similitude of a man as some Papists thinke the great Antichrist who shall challenge as great authority as the Pope doth shall be a Diuell incarnate or the sonne of a Diuell might he not hold his dignity by the same plea the Iesuites make for their Lord and Master Could hee not be content to pretend Christs name or succession from Saint Peter as Simon Magus might hee haue obtained what hee desired would haue done for his owne aduantage Could hee not vrge the authority of Gods word to confirme his owne ouer it and all that is called Gods If in such a case it might not be permitted men to examine his allegations out of Scriptures how could the diuell himselfe bee conuinced by Scriptures or deposed from his supremacy thence pretended And can wee doubt whether hee which makes no other plea then the Diuell were hee in place might is not that Filius Diaboli The great Antichrist Were we not taught that the sonnes of this world are wise onely in their owne generation wee might iustly wonder that any men indued with naturall wit could be so blind as at the first sight not to descrie the politique sophismes vsed by the Romanist to cosen Christ of his kingdom As their whole Religion is but the image of the old Romane policy so their maine plot of Templum Domini Templum Domini the Church the Church as if all were rebels against Christ that will not sweare absolute fealty to the Church Romish may bee most fully paralelled by the like practise of such cunning Statesmen as hauing alwaies one eye to the aduancement of their own priuate fortunes liue vnder an absolute Monarch of himselfe royally minded but not much intermedling in the affairs of greatest moment Oportunity of high place vnder a king vpon what occasion soeuer thus sequestred that poore mens complaints cannot possesse his eares tempts polititians to effect their owne purposes vnder pretence of his right to condemne all of treason or disloyalty that will not obey their designes directed in their Soueraignes name though most abhorrent from the disposition of his royall heart were hee acquainted with such lamentable grieuances of his poore Subiects as are the vsuall consequents of Princes gracious fauours vpon great ones The more absolute such a Princes lawfull authority the greater his natiue subiects loue vnto him is the more both may both bee abused by such vnthankefull officers As it is the soueraigne conceit all men haue of Christs kingdome which keepes the silly in such seruility vnto the Pope his pretended agent 4 This is the onely difference in these two cases otherwise most like An earthly Prince may liue and die deluded of his Machiauillian states-men ouer whom hee hath no power after he himselfe is once subiect But Christ liues and raignes a King for euer and though his throne bee in the highest heauens beholds the things are done on earth hee sees and yet suffereth his pretended officers to retaine such as loue darkenes more then light in grossest ignorance and blind subiection to the Prince of darkenesse and his associate the Prince of darkenesse hee sees and yet suffers them detain all such as delight in lies more then in truth from acquaintance with his holy spirit Hee sees and yet suffers their foulest villanies to be countenanced by his sacred lawes hee sees and yet suffers his holy name to be abused to the establishing of Antichristian heresies hee sees and yet suffers his glory made a stale for maintenance of their secular pompe Hee is the keeper of Israel and cannot so slumber as any abuse should escape his notice his indignation shall not sleepe for euer but in due time he will rouse himselfe as a Lion awaked to take vengeance vpon all the workers of iniquity on them aboue others who haue thus vsurped his throne on earth taking that iudgement during the time of his supposed absence wholly into their handes which belongs onely vnto him Euen so come Lord Iesu holy and true and with the breath of thy mouth destroy him that hath destroyed trueth and sincerity from amongst the sonnes of men SECT III. Containing the second degree of great Antichrists exaltion in making his authority more absolutely infallible then any the visible or representatiue Church of the Iewes Moses or the Prophets euer had Finally in making it greater then Christs or his Apostles was THat the Church of Rome doth aduance her decrees aboue the lawes and ordinances of the Almighty her wordes that in this kind is called Gods aboue all diuine Oracles written and vnwritten is apparant out of their owne positions hitherto discussed yet is this but the first degree of great Antichrists exaltations The second is the exalting the Popes aboue any personall authority that euer was either practised or established on earth This in briefe is the assertion which by Gods assistance wee are in this present section to make euident The authority which the Iesuites and Iesuited Priests giue and would bind others vpon paine of damnation to giue vnto the present Church or Pope throughout euery age is greater then any authority that euer was challenged since the world began by any man or visible company of men
word in generall for the miracles related by Moses he had in perfect memory What then want of sufficient authority to propose vnto him these particular reuelations or their true meaning This is all the Romanist can pretend Yet what greater authority could he require then that Angell had which spake vnto Gideon Our Apostle supposeth any Angels proposall of diuine doctrines to be at the least equiualent to Apostolicall Though wee sayeth he whether Paul or Cephas or which he supposeth to be more an Angell from heauen preach vnto you otherwise then wee haue preached vnto you let him be accursed Or if wee respect not onely the personal authority of the proposer but with it the manner of proposing Gods word What proposall can wee imagine more effectuall then this great Angel of the couenants reply vnto Gideons distrustfull answere and the Lord looked vpon him and said Goe in this thy might and thou shalt saue Israel out of the hands of the Midianites haue I not sent thee 8 Whether Gideons diffidence after all this were a sinne I leaue it to bee disputed by the Iesuites A defect or dulnesse no doubt it was and onely in respect of the like in vs they hold a necessity of the visible Churches infallibility vnto whose sentence whosoeuer fully accords not is by their positions vncapable of all other infallible means of diuine faith To pretend doubt or distrust of Gods word once proposed by it yea to seeke further satisfaction or resolution of doubts then it shall vouchsafe to giue is more then a sinne extreame impiety Yet had this great Angell stood vpon his authority in such peremptory tearms Gideon had died in his distrust For after a second reply made by Gideon Ah my Lord whereby shall I saue Israel behold my familie is poore in Manasseh and I am the least in my fathers house and a further promise of the Angels assistance not like the former haue I not sent thee but I will therefore be with thee and thou shalt smite the Madianites as one man hee yet prefers this petition I pray thee if I haue found fauour in thy sight then shew mee a signe that thou talkest with me Depart not hence I pray thee vntill I come vnto thee and bring mine offering and lay it before thee After he had by more euident documents fully perceiued it was an Angell of the Lord that had parlied with him all this time erecting his deiected heart with these comfortable words Peace bee with thee feare not thou shalt not die He yet demands two other signes before hee aduentures vpon the Angels word But after it is once confirmed vnto him by experience of his power in keeping his fleece drie in the middle of moisture and moistning it where was nothing but drinesse about it hee is more confident vpon a Souldiers dreame then a Iesuite in like case would bee vpon the Popes sentence or blessing giuen ex Cathedra When Gadeon heard the dreame told the interpretation of the same he worshipped and returned to the hoast of Israel and said Vp for the Lord hath deliuered into your hand the hoast of Midian 9 Nor hee nor his people could at any time haue wanted like assurance of Gods might and deliuerances had they according to the rule which Moses set them turned vnto him with all their heart and with all their soule but as far were they as the Papists from admitting his words for their rule of faith The vnwritten traditions of Baal were at the least of equall or ioint authority with his writings and in deed and action though not in word and profession preferred before them Longer then their assent was by such miraculous victories as Gideon had now gotted ouer the Midianites and as it were tied and fastned to the blessings and cursings of Moses law this stiffe-necked generation did neither cleaue to it nor to their God But when Gideon was dead they turned away and went a whoring after Baalim and made Baal-Berith their God and remembred not the Lord their God which had deliuered them out of the hands of all their enemies on euery side Miracles after the Law-giuen were vsually either tokens of precedent vnbeliefe or for signes to vnbelieuers seruing especially to put them in mind of what Moses had foretold the attentiue consideration of whose predictions wrought greater faith and confidency in such as without miracles laid this law in their harts then this people conceiued vpon the fresh memory of Gideons extraordinary signes and glorious victory 10 The like occasions of such distrust as were obserued in Gideon were frequent in those times wherein the foure and fortieth Psalme was written yet the author of it is not so daunted with the oppression of his people as Gideon was The manifestation of such reproach contempt and scorne as Moses said should befall them did alwayes animate such as indeed had vsed the Law as a perpetuall rule to notifie the diuersity of all successe good or bad by the degrees of their declining from it or approach vnto it The greater calamities they suffered the more vndoubted experience they had of diuine truth contained in Mosaicalthreats the more vndoubted their experience of their truth vpon consciousnesse of their owne transgressions the greater motiues they had vpon sincere and hearty repentance to apprehend the stability of his sweetest promises for their good No depression of this people but serued as a contersway to accelerate intend or enlarge the measure of their wonted exaltation so long as they rightly weighed all their actions and proceedings in Moses ballances equalizing their permanent sorrow for sins past vnto their wonted delight in transient pleasures 11 Thus when Ieremie more admired then distrusted Gods mercies in rendering the purchase of his kinsmans field to him close prisoner for denouncing the whole desolation of his country when the Kings and Princes of Iudah had no assurance of so much possession in the promised land as to inherite the sepulchres of their fathers the Lord expels not his suspensiue rather then dissident admiration with signes and wonders as he had done Gideons doubt or his stiffe-necked forefathers distrust By what meanes then by the present calamities which had seized vppon the Cities of Iudah and that very place wherein his late purchased inheritance lay when hee cast these and the like doubts in his mind Behold the Mounts they are come into the City to take it and the Citie is giuen into the hand of the Caldeans that fight against it by meanes of the sword and of the famine and of the pestilence and what thou hast spoken is come to passe and behold thou seest it And thou hast said vnto me O Lord God Buy vnto thee the field for siluer and take witnesses for the City shall be giuen in to the hand of the Caldeans Then came the word of the Lord vnto Ieremiah saying Behold I am the Lord God of all flesh is
there any thing too hard for me The Lord had stricken Iacob with the wound of an enemy and with a sharpe chastice meÌ„â— for the multitude of his iniquities wherefore hee cryed for his affliction and said My sorrow is incurable not considering who it was had done all this vnto him for because the Lord had killed they must belieue hee would make aliue againe Their present wounds inflicted contrary to the rules of politique defence where the best pledges of their future health beyond all hope of State-Surgeons And this is the very Sâ—ale of Ieremiahs assurance from the Lords own mouth Thus sayeth the Lord like as I haue brought all this great plague vpon this people so will I bring vpon them all the good I haue promised them And the fields shall be possessed in this land whereof ye say It is desolate without man or beast and shall be giuen into the hand of the Caldeans Men shall buy fields for siluer and make writings and seale them and take witnesses in the land of Beniamin and round about Ierusalem So absolute and all-sufficient was Moses law in particular actions much more in generall or doctrinall resolution that God himselfe for confirmation of his Prophets this distrustfull peoples faith in a point by humane estimate most incredible thought it sufficient to be a remembrance to the Law-giuer For the Lord here saith to Ieremiah concerning this particular Moses many generations before had vniuersally foretold Now when all these things shall come vpon thee either the blessing or the curse which I haue set before thee and thou shalt turne into thine hart among all the nations whither the Lord thy God hath driuen thee then the Lord thy God will cause thy Captiues to returne and haue compassion vpon thee and will returne to gather thee out of all the people where the Lord thy God had scattered thee Though thou wâ—rst cast vnto the vttermost part of heauen from thence will the Lord thy God gather thee and from thence will he take thee And the Lord thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and he will shew thee fauour and will multiply thee aboue thy fathers By this rule of Moses according to the prediction of Ieremiah doth Nehemiah afterwards frame his prayers to God direct his enterprise for restauration of Ierusalem Wee haue grieuously sinned against thee and haue not kept the commandements nor the statutes nor the iudgements which thou commandest thy seruant Moses I beseech thee remember the word that thou commandest thy seruant Moses saying Ye will transgresse and I will scatter you abroad among the people But if yee turne vnto me and keepe my commandements and doe them though your scattering were to the vttermost part of the heauen yet will I gather you from thence and will bring you vnto the place that I haue chosen to place my Name there Now these are thy seruants and thy people c. O Lord I beseech thee let thine eare now hearken to the praier of thy seruants who desire to feare thy name and I pray thee cause thy seruant to prosper this day and giue him fauour in the presence of this man He saw the truth of Moses diuine predictioÌ„ confirmed by the Kings present grant of his petition speedy restauration of Ierusalem albeit a Prophet by profession had disswaded the enterprise as likely to proue dangerous to his person CHAP. VIII That the societie or visible Company of Prophets had no such absolute authority as the Romish Church vsurpes 1 DId the Records of antiquity afford vs any the least presumption to thinke that absolute beliefe or obedience might safely be tendered by inferiors as due to any visible Company of men without examination of their proposals by Moses writings since they were extant the society of Prophets in all respects the Romanists can pretend had the most probable title to this prerogatiue Their professioÌ„ or calling was publike and lawfull their distinction from all others eminent their persons and places of residence visible and knowne their promises for enioying the extraordinary presence or illuminations of Gods spirit peculiar many of them venerable for their integrity in ciuill dealings and sanctity of priuate life some of them endued with the gift of miracles In all these and many like considerations that fraternity or collegiate society might iustly haue pleaded all the priuiledges a publike spirit can grant to one sort of men before others For if the more or lesse expresse testimony of Gods word for extraordinary assistance of his spirit or the different measure of his illumination or manner of immediate teaching be that which makes som mens spirit more publike then their brethrens this difference was greater betweene the Priests or Prophets and people of old then since God spake vnto the world by his sonne yet what Prophet did once intimate the necessity of his proposall for notifying the truth of Scriptures What one did euer bewray the least desire to haue his interpretations of them vniuersally held authentique or his particular predictions absolutely assented vnto without further triall then his bare assertion without examination of them by Moses doctrine already establisâ—ed 2 Had they beene the infallible Church representatiue had their assertions though giuen by ioinct consent ex Cathedra or in the most solemne manner vsed in those times beene of such authority as the Romanist would perswade vs a Councell of their Prelates lawfully assembled is Gods people had stood bound to embrace whatsoeuer a maior part of that profession had resolued vpon but this inference though necessarily following the supposed premises the Iesuit I know dare not affirme lest Ahabs bloud vntimely shed by confidence in their infallibility cry out against him Yet Bellarmine too well knowing the liquorish temper of this present age for the most part acquainted with none but table-talke Diuinity to bee such as will swallow down any doctrine bee it neuer so idle prophane or poisonous so it bee sauced with pleasant conceit and merriment would put vs of with this iest That as in Saxonie one Catholiques verdict were to be taken bâ—fore sowre hundred Lutherans so should one of the Lords Prophets haue beene followed in those times before fiue hundred of Baals And Ahab no doubt had so done had not the Diuell taught his Diuines then as hee hath done Bellarmine and his fellowes since to take vniuersality as a sure note of the Church traditions and customes of the Elders for the rule of faith and which is the vndoubted Conclusion of such premisses to follow a multitude to any mischiefe So mightily did the opinion of a maior part being all men of the same profession sway with the superstitious people of those times that Ahabs Purseuant conceiued hope of seducing Micaiah whilst they were on the way together by intimating such censures of schisme of heresie of
they had ensnared their soules and set their consciences vpon the Racke by admitting a possibility of contradiction betwixt two doctrines both firmely belieued without any euidence of their consonancie or bothes conspiring to the same end The speedier and higher this edification in Christ had beene the sooner it might haue ruinated that foundation which God by Moses and the Prophets had reared in Israel vnlesse this new worke had been orderly squared well proportioned closely layed and strongly caemented vnto the former In secular schooles hee is held an vnwise answerer that will admit Socraticall intertogations for albeit there appeare no difficultie in any one proposed apart yet in the processe a respondent may bee easily brought to grant conclusions from which he knowes not what consequences may bee drawne because their consonancy with the probleme whose defence hee vndertakes is not so euident nor immediate as vpon a sodaine may bee fully examined And not examining the consonancy of euery other proposition with the principles of that faculty whereto the probleme belongs the best answerer liuing may bee made either grant what hee should not or deny what should bee granted Now Christs doctrine was to Mosaicall and Propheticall as the conclusion to the premisses or as the corollarie of greatest vse vnto the speculatiue theoreme Suppose then a Iew well skilled in Moses and the Prophets should instantly vpon the first hearing of our Sauiours sermons or sight of his miracles haue admitted him for such an infallible teacher vpon tearmes as absolute and irreuocable as the Iesuite would haue the Pope acknowledged by all Christians a good disputant might easily haue staggered him by these or like Socraticall demands Doe you stedfastly belieue Moses writings for Gods word God forbid I should doubt of this Doe yee belieue this new doctrine confirmed by miracles as firmely What if I doe Doe you know as certainely whether both agree as well as one part of Moses writings with another What if I doe not vntill you bee fully resolued in this your beliefe in both cannot be sound for in case they should disagree the one must needes be false and if choice were giuen you whether in sooth would you disclaime Here a wise man that as the wise King speakes had eyes in his head and would not be led by a blind saith would haue paused a while and thought with himselfe This is a point that should bee looked to for if these new doctrines should proue incompatible as for any iust examination hitherto made they may I cannot see whether deserues more credence Whiles I consider Moses writings call to mind those mighty wonders our fathers told vs with like continuall experiments of their diuine truth nothing can seeme more certaine then they againe whiles I behold these new miracles me thinkes his authority that workes them should bee as great as Moses was yet if they should happen to disagree the one must bee better belieued then the other or else for ought I see there can bee no certainety of either for if this mans possibly may bee why might not Moses doctrine likewise be false or if our fathers were deceiued by his signes and wonders why may not we bee so serued by this mans miracles But if vpon iust trial they shal be found fully to agree in euery point as I trust they doe then doubtlesse both are from God and I shall stedfastly belieue this new doctrine to be diuine if such as Moses had foretold withal more euidently acknowledge then before I could that Moses spake by the spirit of the all seeing euerliuing God if this Iesus of Nazareth be in all points like to him and so qualified as hee foretold the great Prophet should bee But in the interim till the triall bee made it is best to lay sure hold on Moses and the Prophets For prior tempore potior iure their writings doubtlesse were from God because hitherto they could not bee destroyed time and they shall trie whether Iesus and his doctrine be so or no whether he be that great Prophet that should come or we are yet to looke for some other 4 Thus when Iohn Baptist sent his Disciples to our Sauior with this very question Art thou hee that should come or shall we looke for another The answere hee returned againe whether for confirmation of Iohns owne faith or as the most interpreters thinke of his Disciples was this and no more Goe and shew Iohn what things yee haue seene and heard that the blind see the halt goe the leapers are clensed the deafe heare the dead rise againe and the Gospel is preached to the poore and blessed is hee that shall not be offended in mee These or other of their fellow Disciples had enformed their Master Iohn before of Christs healing the Centurions seruant by his word or command though absent of his raising the widows sonne from death to life of the rumors spread abroad of him throughout all Iudea and the regions round about and vpon this report as Saint Luke tels vs did Iohn make the former solemne demand But some will yet demand how could he or his Disciples bee confirmed by the answere giuen them wherein is little more then formerly both had heard for the raising vp of the widdowes sonne which especially occasioned their comming was the greatest of all in this Catalogue and yet as great as this some of the ancient Prophets had done how could it then proue him to be the Messias Had he told them as much in plain terms they might haue beleeued him because this great worke did witnesse him to be a Prophet and therefore one that could not lie But by this answere how could they gather more then the people vpon the astonishment of that accident had said for when the dead man sate vp and spake feare saith the Euangelist came on them all and they glorified God saying A great Prophet is raised vp among vs and God hath visited his people 5 Yet this obiection at least the solution confirms the truth of my former assertion that by his miracles alone considered they were not bound absolutely to belieue hee was the Messias but by comparing them with other circumstances or presupposed truths especially the Scriptures receiued and approued prophesies of the Messias though no one for the greatnesse of power manifested in it could of it selfe yet the frequency of them at that time and the condition of the parties on whom they were wrought might absolutely confirme Iohn and his Disciples because such they were in these and euery respect as the Euangelicall Prophet had foretold Messias should worke for this reason our Sauiour deliuers his answere in the Prophets owne words as elsewhere he himselfe did read them then best interpreted by the signes of the time that Iohn might see by the euent he was in the man of whom Isaiah speakes He whom the Lord had annointed to preach the Gospel to the poore whom
that heard him preach was as immediately from those words of eternall life which issued from his mouth as ours is from the Word preached by his messengers To what other vse then could miracles serue saue onely to breed a praeuiall admiration and make entrance for them into his hearers hearts though his bodily presence at all times was not yet were his vsuall workes in themselues truely glorious more then apt to dispell that veile of preiudice commonly taken against the meannesse of his person birth or parentage had it been meerely naturall not occasioned through willfull neglect of extraordinary meanes precedent and stubborne opposition to present grace most plentifully offered His raising others from death to life was more then sufficient to remoue that offence the people tooke at that speech If I were lift vp from the earth I should draw all men vnto me To which they answered Wee haue heard out of the Law that the Christ bideth for euer and how sayest thou that the sonne of man must be lift vp Who is that sonne of man 18 To conclude then his distinct and arbitrary foretelling euents of euery sort any Prophet had mentioned many of them not producible but by extraordinary miracles withall including diuine testifications of farre greater glory ascribed to him then Moses or any Prophet euer challenged was the demonstratiue rule according to Moses prediction whereunto all visible signs and sensible miracles should haue beene resolued by their spectators as knowne effects lead contemplators vnto the first and immediate causes on which their truth and being depends That Encomium This is my beloued sonne in whom I am well pleased Heare him with the like giuen by Iohn Baptist Behold the Lambe of God that taketh away the sinnes of the world vnto all such as tooke him for a true Prophet did more distinctly point out the similitude peculiar to him with Moses expressed in the forecited place of Deuteronomy literally though not so plainly as most Readers would without direction obserue it seeing euen interpreters most followed either neglect the words themselues in which it is directly contained or wâ—est their meaning Vnto him shall yee hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly Their request then was Talke thou with vs and we will heart but let not God talke with vs lest we die Here the whole multitude bound themselues to hear the word of the Lord not immediately from his mouth but by Moses For whiles the people stood a farre off he onely drew neere to the darkenesse where God was This their request and resolution elsewhere more fully expressed the Lord highly commended I haue heard the voice of the wordes of this people which they haue spoken vnto thee they haue well saide all that they haue spoken Oh that there were such an heart in them to feare me and to keepe all my commandements alway that it might goe wel with them and with their children for euer If we obserue that increment the literall sense of the same words may receiue by succession of time or as they respect the body not the type both which they iointly signifie the best reason can be giuen of Gods approuing the former petition and Israels peculiar disposition at that time aboue others will bee this That as posterity in reiecting Samuel reiected Christ or God the second person in Trinity so here the Fathers in requesting Moses might bee their spokesman vnto God requested that Great Prophet ordained to bee the author of a better couenant euen that promised womans seed their brother according to the flesh to be Mediator betwixt God and them to secure them from such dreadfull flames as they had seene so they would hearken as then they promised vnto his words as vnto the words of God himselfe esteeming him as the Apostle saith so farre aboue Moses as he that builds the house is aboue the house And in the Emphasis of that speech Whosoeuer will not hearken vnto my words which he shall speake in my name I will require it of him purposely resumed by Moses with these threates annexed as if hee had not sufficiently expressed his mind in the like precedent Vnto him yee shall hearken the same difference betweene Moses and the Great Prophet then meant is included which the Apostle in another place expresseth He that despiseth Moses Law dieth without mercy vnder two or three witnesses Of how much sorer punishment suppose ye he shall be worthy which treadeth vnder foot the son of God and counteth the blood of the Testament as an vnholy thing Vntill the soueraignety of the Law and Prophets did determine that EncomiuÌ„ of Moses did beare date There arose not a Prophet since in Israel like vnto Moses whom the Lord knew face to face but vanished vpon the Criers voice when the kingdom of heauen beganne to appeare The Israelites to whom both promises were made did farre exceed all other nations in that they had a law most absolute giuen by Moses yet to bee bettered by an euerlasting Couenant the former being as an earnest penny giuen in hand to assure them of the latter In respect of both the name of a Soothsayer or Sorcerer was not to bee heard in Israel as in the nations which knew not God much lesse expected a Mediator in whom the spirit of life should dwell as plentifully as splendor doth in the body of the Sunne from whose fulnesse ere hee visibly came into the world other Prophets were illuminated as those lights which rule the night are by that great light which God hath appointed to rule the day at whose approch the Prince of darkenesse with his followers were to auoide the Hemisphere wherein they had raigned In the meane time the testimonies of the Law and Prophesies serued as a light or candle to minish the terrors of the night Euen Moses himself and al that followed him were but as messengers sent from God to sollicite his people to reserue their alleageance free from all commerce or compact with familiar spirits vntill the Prince of glory came in person 19 Thus without censure of their opinion that otherwise thinke or teach albeit the continuance of Prophets amongst this people were a meane to preuent all occasions of consulting forcerers or witches yet the chiefe ground of Moses disswasion from such practises acording to the literall connexion of these words The nations which thou shall possesse hearken vnto those that regarde the times and vnto sorcerers as for thee the Lord thy God hath not suffered thee so with those following hitherto expounded The Lord thy God will raise vp vnto thee a Prophet was the consideration of their late mighty deliuerance by Moses the excellency of their present law and their expectation of a greater law-giuer when the first couenant should waxe old and Prophesies for a long time faile vnto strict obseruance
to performe what hee had constantly spoken But what was the chiefe matter of their iust reproofe That they had not beleeued his wordes nor giuen due credence to his workes Dull no doubt they had beene in not esteeming better of both vnwise in not learning more of him that taught as neuer man taught but as in them hee teacheth vs most dull and most vnwise euen fooles and slowe of heart in not beleeuing all that the Prophets had spoken Ought not Christ to haue suffered these things as if hee had said Is it possible your ignorance in them should be so grosse as not to knowe that Christ was thus to suffer and so to enter into his glory 2. You will say perchance they did not well in giuing so little attention and credite to the Prophets whose light should haue led them vnto Christ but now that they haue light on him in person without their helpe onely by his seeking them shall not hee who was the end and scope of all propheticall writings teach them all He will but not by relying onely vpon his infallible authoritie This aedifice of faith must bee framed vpon the foundation laide by the Prophets For this reason happily our Sauiour would not bewray himselfe to be their infallible teacher vntill he had made them by euidence of Scripture by true sence and feeling of his spirit beleeue and knowe the truth which he taught to be infallible Hee had opened their hearts by opening the Scriptures vnto them before their eyes were open to discerne his person for he began at Moses and at all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him Stedfast beliefe then of any mans authoritie must spring out of the solide experience of his skill and trueth of his doctrine These two disciples might now resolue their hearts that this was he who Iohn said should baptize with the holy Ghost and with fire when by the working of his spirit their hearts did burne within them whiles hee talked with them and opened the Scriptures vnto them Though before they had receiued Iohn Baptists witnesse of the trueth as a tie or fest to stay their fleeting faith yet now they would not receiue the record of man there is another that beareth witnesse of him the spirit of trueth which hath imprinted his doctrine in their hearts 3. Would the Pope who challengeth Christs place on earth amongst his liuing members and requires we should beleeue his wordes as well as these Disciples did Christs but expound those Scriptures vnto vs which Christ did to them with like euidence and efficacie could hee make our hearts thus burne within by opening the secret mysteries of our saluation wee would take him for Christs Vicar and beleeue indeede hee were infallibly assisted by the holy spirit But seeing hee and his followers inuert our Sauiours methode by calling the certaintie of both Testaments in question telling vs we cannot knowe them to be Gods word vnlesse it shall please this Romane God to giue his word for them or confirme their trueth seeing this his pretended confirmation is not by manifesting the mysteries of our saluation so distinctly and clearely as Christ did vnto these Disciples nor by affoording vs the true sence and feeling of the spirit in such ardent manner as they enioyed it and yet accurseth vs if we beleeue not his words as well as they did their Redeemers wee may hence take a perfect measure of that mouth of blasphemies spoken of by Saint Iohn according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section Nor can the reader imagine either any other forepassed like vnto it or yet to come likely to proue more abominable if it shall but please him to suruay the length and breadth of it but especially the profunditie 4. The length of it I make that assertion The Pope must bee as well beleeued as either Christ was whilest hee liued on earth or his Apostles after his glorification The breadth His absolute authoritie must be for extent as large and ample as Christs should be were he on earth againe or that commission he gaue to his Disciples Goe Preach the Gospell to euery creature his directions must goe foorth throughout all the earth and his wordes vnto the endes of the world The depth is much greater then the space betweene heauen and hell For if you would drawe a line from the Zenith to the Nadir through the Center it would scarce be a gag long enough for this monstrous mouth so wide as hell cannot conceiue a greater The depth I gather partly from the excesse of Christs worth either arising from his personall vnion with the Godhead his sanctitie of life and conuersation or from his hyperpropheticall spirit and aboundant miracles For looke how much he exceedes any but meere man in al these by so much doth the Pope though supposed as not obnoxious to any crime make his authoritie and fauour with God greater then Christs which is the semidiameter of this mouth of blasphemies The other part equall herevnto in quantitie but for the qualitie more tainted with the dregges of Hell ariseth from that opposition the Popes spirit hath vnto Christ or from the luxury and beastly manners of the Papacie erected by Satan as it were of purpose to pollute the world with monstrous sinnes and to derogate as much from mankinde as true Christianitie doth aduance it finally to make the Christian world as much more wicked as Christs Disciples Apostles and faithfull followers are better then the heathen Nor doth the Pope exact beliefe onely without miracles or manifestation of a propheticall spirit but contrary to all notions of good and euill common to Christians and Heathens and as it were in despite of the prophecies that haue deciphered him for Antichrist What heathen Philosopher could with patience haue endured to heare that a dissolute luxurious tyrāt could not though in matters of this life giue wrong sentence out of the seate of Iustice The Iesuites teach it as an Article of faith that the Pope albeit a dissolute and vngracious tyrant Mankinds reproach the disgrace of Christianity cannot possibly giue an erroneous sentence ex cathedra no not in mysteries of religion But as if it were a small thing thus impudently to contradict nature and grieue the soules of ingenuous men vnlesse they also grieue their God seeking as it were to crosse his spirit by holding opiniōs not onely contradictory but most cōtrary to his sacred rules they importune the Christian world with tumultuous clamours to take that which the spirit hath giuen as the demonstratiue character of great Antichrist the olde serpents chiefe confederate for the infallible cognisance of Christs Vicar the very signet of his beloued Spouse Nor will they I know though friendly admonished cease henceforth to vrge their outworn arguments drawne from antiquity vniuersality from that reuerence
both meanes of accomplishing Natures or rather the God of Naturs purpose in whose will or pleasure the finall cause of any naturall effect alwayes consists And seeing nothing in Nature can preoccupate his will no cause can be precedent to the finall This consideration of natural effects tending as certainly to their proposed end as the arrowe flyes to the marke caused the irreligious Philosopher to acknowledge the direction of an intelligent supernaturall agent in their working the accomplishment of whose will and pleasure as I said must bee the finall cause of their motions as his will or pleasure which bestowes the charges not the Architect vnlesse he be the owner also is the finall cause why the house is built Finally euery end supposeth the last intention of an intelligent agent whereof to giue a reason by the efficient which onely produceth works or meanes thereto proportioned would be as impertinent as if to one demaunding why the bell rings out it should bee answered because a strong fellow puls the rope 7 Now that which in our aduersaries Doctrine answeres vnto the cause indemonstrable whereinto finall resolution of Natures workes or intentions of intelligent agents must be resolued is the churches authoritie Nor can that if wee speake properly be resolued into any branch of the first truth for this reason besids others alleadged before that all resolutions whether of our perswasiōs or intentions or of their obiects works of Art or Nature suppose a stability or certainty in the first links of the chaine which wee vnfolde the latter alwayes depending on the former not the former on the latter As in resolutions of the latter kinde lately mentioned imitating the order of composition actuall continuation of life depends on breathing not breathing on it breathing on the lunges not the lunges mutually on breathing so in resolutions of the other kind which invertes the order of composition the vse or necessitie of lunges dependes vpon the vse or necessitie of breathing the necessity or vse of breathing vpon the necessity or vse of life or vpon his will or pleasure that created one of these for another Thus againe the sensitiue facultie depends vpon the vital that vpon mixtion mixtion vpon the Elements not any of these mutually vpon the sensitiue faculty if wee respect the order of supportance or Natures progresse in their production Whence hee that questions whether some kinds of plants haue sense or some stones or mettals life supposeth as vnquestionable that the former haue life that the second are mixt bodies But if we respect the intent or purpose of him that sets nature a working all the former faculties dpend on the sensitiue the sensitiue not on any of them For God would not haue his creatures indued with sense that they might liue or liue that they might haue mixt bodies but rather to haue such bodies that they might liue to liue that they might enioy the benefit of sense or the more noble faculties 8 Can the Iesuite thus assigne any determinate branch of the first truth as stable and vnquestionable before it be ratified by the Churches authoritie Euident it is by his positions that he cannot and as euident that beliefe of the churches authority cannot depend vpon any determinate branch of the first truth much lesse can it distinctly be thereinto resolued But contrariwise presse him with what Diuine precept soeuer written or vnwritten though in all mens iudgements the churches authoritie set aside most contradictory to their approoued practises for example That the second Commaundement forbids worshipping Images or adoration of the consecrate host he straight inuerts your reason thus Rather the second commandement forbids neyther because the holy Church which I beleeue to bee infallible approueth both Lastly hee is fully resolued to beleeue nothing for true which the Church disproues nothing for false or erroneous which it allowes Or if he would answere directly to this demaund To what end did God cause the Scriptures to be written He could not consonant to his tenents say That wee might infallibly rely vpon them but rather vpon the Churches authoritie which it establisheth For Gods word whether written or vnwritten is by their Doctrine but as the testimonie of some men deceased indefinitely presumed for infallible but whose materiall extent the Church must first determine and after wards iudge without all appeale of their true meaning Thus are all parts of Diuine truthes supposed to be reuealed more essentially subordinate to the Churches authoritie then ordinary witnesses are to royall or supreme iudgment For they are supposed able to deliuer what they know in termes intelligible to other mens capacities without the Prince or Iudges ratification of their sayings or expositions of their meanings and iudgment is not ordained for producing witnesses but production of witnesses for establishing iudgement Thus by our aduersaries Doctrine Gods word must serue to establish the Churches authority not the Churches authority to confirme the immediate soueraigntie of it ouer our soules 9 Much more probably might the Iew or Turke resolue his faith vnto the first truth then the moderne Iesuited Papist can For though their deductions from it be much what alike all aequally sottish yet these admit a stabilitie or certainty of what the first Truth hath said no way dependant vpon their authority that first proposed or commended it vnto them The Turkes would storme to heare any Mufti professe he were as well to be beleeued as was Mahomet in his life time that without his proposall they could not know eyther the olde testament or the Alcoran to bee from God So would the Iewes if one of their Rabbines should make the like comparison betwxit himselfe and Moses as the Iesuite doth betwixt Christ and the Pope who besides that hee must bee as well beleeued as his Master leaues the authority of both testaments vncertaine to vs vnlesse confirmed by his infallibility But to speake properly the pretended deriuation of all three heresies from the first truth hath a liuely resemblance of false petigrees none at all of true doctrine and resolutions Of all the three the Romish is most ridiculous as may appeare by their seuerall representations As imagine there should be three Competitors for the Romane Empire all pleading it were to descend by inheritance not by election all pretending lineall succession from Charles the Great The first like to the Iew alleageth an authentique petigree making him the eldest The second resembling the Turke replyes that the other indeede was of the eldest line but long since disinherited often conquered and enforced to resigne whence the inheritance descended to him as the next in succession The third like the Romanist pleades it was bequeathed him by the Emperours last wil and testament from whose death his Ancestors haue beene intitled to it and produceth a petigree to this purpose without any other confirmation then his owne authority adding withal that vnlesse his competitors and others will beleeue his
diuersitie of reason in these two consequences ariseth from the diuerse manner of seeing colours by the Sunnes light and beleeuing Scriptures by the Church which wee are now to gather from this short catechisme contayning the summe of Roman faith CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme the second vnto preposterous Heathenisme or Idolatry 1 IT is a prety sophisme as a iudicious and learned Diuine in his publike exercise for his first degree in Diuinity late well obserued wherewith the Iesuite deludes the simple making them belieue their faith otherwise weake and vnsetled is most firme and certaine if it haue once the visible or representatiue Churches confirmation when as the Church so taken seldome or neuer instructs or confirms any at least not the hundred thousandth part of them vnto whose saluation such confirmation is by Iesuiticall perswasions most absolutely necessary But suppose the visible Church or Romish Consistory the Pope his Cardinals should vouchsafe to catechize any the Dialogue betweene them and the catechized would thus proceed Cons. Doe yee beleeue these sacred volumes to bee the word of God Catech. Wee doe Cons. Are you certaine they are Catech. So wee hope Cons. How can your hope bee sure for Mahomet saith His Alchoran is sundry other heretikes say their fained reuelations or false traditions are Gods word How can you assure vs yee may not bee deceiued as well as they Are not many of them as good Schollers as you Catech. Yes indeed and better Cons. Are not you subiect vnto error as well as they Cat. Would God wee were not Cons. What must you doe then to be ascertained these are diuine Reuelations Cat. Nay wee know not but this is that which wee especially desire to know and would binde our selues in any bond to such as could teach vs. Cons. Well said doe yee not thinke it reason then to bee ruled in this case by such as cannot bee deceiued Cat. It is meete wee should Cons. Loe wee are the men wee are the true visible Church placed in authority by Christ himselfe for this purpose These Scriptures tell you plainely as much Tues Petrus super hanc Petram c. His Holinesse whom here you see is Peters Successor sole heire of that promise far more glorious then the Iewish Church euer had any 2 This is the very quintessence and extraction of huge and corpulent volumes written in this argument which our English Mountibankes sent hither from the Seminaries venditate as a Paracelsian medicine able to make men immortall The summe of all others write or they alledge is this Euery one may pretend what writings hee lists to bee the word of God who shall bee the infallible Iudge eyther of written or vnwritten reuelations Must not the Church for shee is Magistra Iudex fidei These are the words and this is the very Argument wherein Valentians soule it seemes did most delight hee vseth them so oft But to proceed the parties chatechized thus by the visible Church it selfe should any Protestant enter Dialogue with them how they know those receiued scriptures to be the word of God could answere I trow sufficiently to this question thus Mary sir woe know better then you for we heard the visible Church which cannot erre say so with our owne eares Prot. You are most certaine then that these are the Oracles of God because the visible church Gods liuing oracle did beare testimony of them Catech. Yea Sir and their testimony is most infallible Prot But what if you doubt againe of their infallibilities How will you answere this obiection Mahomet saith his Alcoran is scripture the Turkish Priestes will tell you as much viua voce and shew you if you bee disposed to belieeue them eâ—ident places therein for his infallibility Manes could say that hee had diuine reuelations The Pope pretends hee hath this infallibility which neither of them had Who shall iudge the Consistory But why should you thinke they may not erre as well as others Did they shew you any euidence out of scriptures or did they bring you to such entire acquaintance with their publike spirit as to approue your selues diuine Critickes of all questions concerning the Canon as oft as any doubt should arise Catech. Oh no these audacious Criticismes of priuat men they vtterly detest and forewarned vs vpon paine of damnation to beware of For there is no priuate person but may erre and for such to iudge of Scriptures were presumption iustly damnable Rely they must for this reason vpon the churches infallibility and that continually It alone cannot without it all others may erre as well as Manes Mahomet Nestorius or Eutyches vndoubtedly belieuing it cannot erre wee our selues are as free from error as he that followes such good counsell giuen by others as hee cannot giue himselfe is more secure then hee that altogether followes his owne aduise albeit better able to counsell others then the former Prot. Then I perceiue your onely holde-fast in all temptations your onely anchor when any blasts of vaine doctrine arise is this The present Remish Church cannot erre for if you doubt of any doctrine taught to the contrary aske her and shee will resolue you or if you cannot see the truth in it selfe yet belieue without all wauering as shee belieues that sees it and you shall bee as safe as if you roade in the harbour in a storme Catech. Ah yes Gods holy name bee praysed who hath so well prouided for his church for otherwise heretickes and schismatikes would shake and tosse her euen in this maine point or ground of faith as euill spirits doe ships in tempests wee must eyther holde this fast sure or else all is gone God hath left off speaking vnto men and wee cannot tell whether euer hee spake to them or no but as the present church which speakes viua voce tels vs. 3 But the Reader perhaps expects what inconuenience wil hence follow First hereby it is apparant that beliefe of Scriptures diuine Truth and their true sense absolutely and immediately depends vpon the churches proposall or rather vpon their beliefe of what it proposeth as well after they are confirmed in that generall point That they are Gods word as in the instant of their confirmation in it The first necessary consequence of which opinioâ— is That the church must bee more truely and properly beleeued then any part of Scripture or matter contained in it For in this manner of dependance that transcendent rule of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it proper force Whether wee speake of the Essence Existence or quality of things being or existing that vpon which any other thing thus absolutely and continually depends doth more properly really exist and hath much firmer interest in it essence and existence then ought can haue which depends vpon it One there is and no more that can truely say my Essence is mine owne and my
existence necessary Whatsoeuer is besides is but a shadow or picture borrowed from his infinite being Amongst created entities all essentially depending on Him Accidents haue a kind of existence peculiar to themselues yet cannot so properly bee saide to exist as their subiects on whom they haue such double dependance Nor can the Moone so truely say my beauty is mine owne as may the Sunne which lends light and splendor to this his sister as it were vpon condtion shee neuer vse it but in his sight For the same reason that for which wee belieue another thing is alwayes more truely more really and more properly belieued then that which is belieued for it if the one beliefe necessarily depend vpon the other tam in facto esse quam in fieri from the first beginning to the latter end For of beliefes thus mutually affected the one is reall and radicall the other nominall or at the most by participation onely reall This consequence is vnsound Intellectiue knowledge depends on sensitiue therefore sensitiue is of these two the surer The reason is because intellectiue knowledge depends on sensitiue onely in the acquisition not after it is acquired But this inference is most vndoubted Wee belieue the conclusion for the premisses therefore we belieue the premisses the better because beliefe of the Conclusion absolutely depends vpon the premisses during the whole continuance of it This is the great Philosophers rule and a branch of the former Axiome And some iustly question whether in Scholastique propriety of speech wee can truely say there is a beliefe of the conclusion distinct from the beleefe of the premisses or rather the beliefe of the premisses is by extrinsical denomination attributed vnto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particulall essentialâ—y subordinate to an vniuersall of truth vnquestionable As hee that infallibly belieues euery man is a reasonable creature infallibly belieues Socrates is such Nor can wee say there be two dictint beliefes one of the vniversall another of this particular for he that sayeth All excepteth none If Socrates then make one in the Catalogue of men hee that formerly knew all knew him to bee a reasonable Creature all he had to learne was what was meant by this name Socrates a man or a beast After he knowes him to be a man in knowing him to bee a reasonable creature hee knowes no more then he did before in that vniuersall Euery man is a reasonable Creature The like consequence holdes as firme in our present argument He that beleeues this vniuersall Whatsoeuer the Church proposeth concerning Scriptures is most true hath no more to learne but onely what particulars the church proposeth These being knowne we cannot imagine there should bee two distinct beleefes one of the churches generall infallibility another of the particular Truthes or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the churches proposall beleeues or knowes this particular The Booke of Reuelations was from God receiues no increase of former beleefe for before hee beleeued all the church did propose and therefore this particular because one of all 4 The truth of this conclusion may againe from a maine pinciple of Romish faith be thus demonstrated Whatsoeuer vnwritten traditions the Church shall propose though yet vnheard of or vnpossible otherwise to be knowne then onely by the Churches asseueration all Romanists are bound as certainly to beleeue as deuoutly to embrace as any truths contayned in the written word acknowledged by vs the Iewes and them for diuine Now if eyther from their owne experience the ioynt consent of sincere antiquitie or testimonie of Gods spirit speaking to them in priuate or what meanes soeuer else possible or imaginable they gaue any absolute credence vnto the written word or matters contained in it besides that they giue vnto the churches generall veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiar to them must needs be more firmely beleeued and embraced then such vnwritten traditions as are in themselues suspitious vncapable of other credit then what they borrow from the Church For in respect of the Churches proposall Which is one and the same alike peremptory in both Scriptures and traditions of what kinde soeuer must be equally beleeued And if such traditions as can haue no assurance besides the Churches testimony must be as well beleeued as Scriptures or diuine truthes contained in them the former conclusion is euidently necessary that they neyther beleeue the Scriptures nor the Truthes contained in them but the Churches proposall of them onely For the least beleefe of any Diuine truth added to beleefe of the Churches proposall which equally concernes written and vnwritten verities would dissolue the former equalitie But that by the Trent Councell may not bee dissolued Therefore our aduersaries in deede and verity beleeue no Scriptures nor Diuine written Truth but the Churches proposall onely concerning them And Sacroboscus bewrayes his readinesse to beleeue the Church as absolutely as any Christian can doe God or Christ though no title of the New-testament were extant For that the Church cannot erre was an Oracle reuealed by God proposed by the Church and beleiued by the faithfull before any part of the New testament was written Now hee that without the Gospel of Iesus Christ would beleeue the Doctrines of faith as firmely as with it beleeues not the Gospel which now he hath but their authorities onely vpon which though wee had it not he would as absolute rely for all matters of doctrine supposed to be contained in it 5 Or further to illustrate the truth of our conclusion with this Iesuits former comparison which hath best illustrated the Romish churches tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seene of vs but by the light so by his doctrine neyther the Canon of Scriptures or any part thereof can be known without the Churches testimonie Againe as remoueall of light presently makes vs loose the sight of colours so doubt oâ— deniall of the Churches authoritie depriues vs of all true and stedfast beleefe concerning Gods Word or any matter contained in it God as they plead hath reuealed his will obscurely and vnto a distinct or cleare apprehension of what is obscurely reuealed the visible churches declaration is no lesse necessary then light to discernment of colours The reason is one in both and is this As the actuall visibilitie of colours wholly depends vpon the light as well for existence as duration so by Iesuiticall Doctrine true beleefe of Scriptures wholly depends on the visible Churches declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it selfe is more
visible then colours seeing by it alone colours become actually visible so will it necessarily follow that the churches declaration that is the Popes priuiledge for not erring is more stedfastly to be beleeued as more credible in it selfe then eyther the Canon of Scriptures or any thing therein contayned because these become actually credible vnto vs onely by the churches declaration which cannot possibly ought auaile for their beleefe vnlesse it were better beleeued 6 Perhaps the Reader will here challenge mee that this last instance proues not al that I proposed in the title of this chapter For it onely proues the Popes supremacie is better to bee beleeued then that Christ is come in the flesh that God did euer speake to men in former ages by his Prophets and in later by his sonne But this inferres no absolute alienation of our beleefe from Christ seeing euen in this respect that wee beleeue the Church or Pope so wel we must needs beleeue that Christ is come in the flesh and that God hath spoken to vs sundrie wayes for thus much the Pope auoucheth Yea but what if the church teach vs that Christ is our Lord and Redeemer and yet vrge vs to doe that which is contumelious to his Maiestie What if it teach vs that these Scriptures are Gods Word and yet binde vs by her infallible decrees to breake his Lawes and giue his spirit the lie Should we make profession of beleeuing as the Pope teacheth and yet take his meaning to be onely such as Marnixius whom we better beleeue would make it His Holinesse would quickly pronounces vs Apostataes from the Catholike faith Or if this suffice not the indifferent Reader for satisfying my former promise let him haue patience but for a while and I will pay him all 7 Their first maine position That no priuate man can certainely know the Canon of Scriptures to bee Gods word but by relying vpon the present Church inferres as much as hath beene said much more will follow from their second That no man can certainely bee perswaded of the true sense and meaning of particular propositions contained in the general Canon without the same Churches testimony vnto whom the authentique interpretation or dijudication of Scriptures wholly belongs Imagine the former parties now fully perswaded of the Scriptures diuine truth in generall should by the Consistory which late catechized them be questioned about the meaning of some particular places Cons. Wee hope you adore the consecrated host with diuine worship as oft as you meete it in procession Cat. Desirous wee are to doe any thing that becomes good Christians and obedient sons vnto our holy mother the Church but wee cannot satisfie out conscionces how this may stand with the principles of Christianity Your Holinesses for which we rest yours vnto death haue assured vs these sacred volumes are the very words of God and his words we know must bee obeyed Now since wee know these to be his wordes wee haue found it written in them Thou shalt worshippe the Lord thy God and him onely shalt thou serue It is wee doubt our simplicity that will not suffer vs to conceiue how the consecrated Host can be adored as God without open breach of his commandement For to our shallow vnderstanding there is no necessity to perswade vs Christ God and man should bee hid in it These words Hoc est corpus meum mny beare many interpretations no way pregnant to this purpose And it is doubtfull whether Christs body though really present in the Sacrament should retaine the same presence in procession whereas the former commandement is plaine Wee must worshippe the Lord our God and him onely must we serue Consist Yee thinke this Text is plaine to your late purpose wee thinke otherwise Whether is more meet yee to submit your priuate opinions to our publike spirits or vs that are Pastors to learne of you seely sheepe Cat. Therefore are your seruants come vnto you that they may learne how to obey you in this decree without idolatry well hoping that as ye enioyne vs absolutely to obey you in it so yee can giue vs full assurance wee shall not disobey the spirit of God in the former great commandement whose exposition we most desire 8 Would these or like supplications though conceiued in Christian modesty though proposed with religious feare and awfull regard of their persons though presented with teares and sighes or other more euident signes of inward sorrow finde any entrance into Romish Prelates eares or moue the Masters of the Inquisition house to forbeare exaction of obedience to the former or other decree of the Trent Councel Were the forme of the decree it selfe vnto priuate iudgements neuer so contradictory to Gods expresse written lawes or the consequence of practizing as it prescribes neuer so dreadfull to the doubtfull conscience How much better then were it for such silly soules had they neuer knowne the Bookes of Moses to haue been from God for so committing idolatry with stocks and stones or other creatures they had done what was displeasing to their Master iustly punishable yet with fewer stripes because his will was not made known vnto them But now they know it and acknowledge the truth of this commandement To what end That they may bee left without all excuse for not doing it They see the generall truth of Gods Oracles that they may bee more desperately blinded in wilfull peruerting the particulars For what glory could the allurement of silly ignorant men to simple idolatry be vnto great Antichrist Let them first subscribe to the written Lawes of the euerliuing God and afterwardes wholly submit themselues to his determinations for their practise and so the opposition betwixt him and the Deity betwixt his iniunctions and the decrees of the Almighty may bee more positiue more directly contrary The Heathen or others not acknowledging Gods word at all are rightly tearmed vnbeleeuers men thus beleeuing the Scriptures in generall to be Gods word from the testimony of the Church and yet absolutely relying vpon her iudgement for the meaning of particular places are transported from vnbeliefe to misbeliefe from grosse ignorance to wilfull defiance of God his lawes Finally they are brought to know Gods word that they may doubt in this and like fearefull practises enioyned that so first doubting and afterwards desperately resoluing absolutely to follow the Churches iniunction against that sense and meaning of the diuine decrees which the holy spirit doth dictate to their priuate consciences they may without doubt be damned for not abiding in the truth Like their first parents they heare Gods sentence but preferre the interpretations of Sathans first borne before their owne because it must bee presumed hee is more subtle then they Or to referre the two maine streames of this iniquity to their proper heads The first That we cannot know the olde or new Testament to be Gods word but by relying vpon the Church makes all subscribers to
it reall Atheists or Infidels and Christians onely in conceit or vpon condition If the Church whose authority they so highly esteeme be as infallible as is pretended Heretofore I haue much grieued at the Trent Councels impiety but now I wonder at these graue Fathers folly that would trouble themselues with prescribing so many Canons or ouerseeing so large a Catechisme when as the beginning of Protogoras booke one or two words altered might haue comprehended the entire confession of such mens faith as rely vpon their fatherhoods The Atheist thus beganne his booke De dijs non habeo quod dicam vtrum sint necne Concerning the Gods or their being I can say nothing A priuate Romane Catholike might render an entire account of his faith in termes as briefe De Christo Christiana fide non haebeo quod dicam vtrum sint necne Whether there bee a Christ or Christian Religion bee but a politike fable I haue nothing to say peremptorily yea or no the Church or Councell can determine whom in this and all other points wherein God is a party I will absolutely belieue whilest I liue if at my death I finde they teach amisse let the diuell and they if there be a diuell decide the controuersie Yet this conceit or conditionall beliefe of Christ and christianity conceiued from the former serues as a ground colour for disposing mens soules to take the sable dye of Hell wherewith the second maine streame of Romish impiety will deepely infect all such as drinke of it For once belieuing Gods word from the Churches testimony this absolute submission of their consciences to embrace that sense it shall suggest sublimates them from refined Heathenisme of Gentilisme to diabolisme or symbolizing with infernall spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written lawes to his dishonour For iust proofe of which imputation wee are to preuent what as wee late intimated might in fauour of their opinion bee replyed to our former instance of light and colours 9 Some perhaps well affected would be resolued why as hee that sees colours by the sunne sees not onely the sunne but colours with it so hee that belieues the Scriptures by relying vpon the Church should not belieue the Church onely but the Scriptures too commended by it The doubt could hardly bee resolued if according to our aduersaries tenent the Churches declarations did confirme our faith by illustrating the Canon of Scriptures or making particular truthes contained in it inherently more perspicuous as if they were in themselues but potentially credible and made actually such by the Churches testimony which is the first and principall credible in such sort as colours become actually visible by illumination of the principall and prime visible But herein the grounds of Romish doctrine and the instance brought by Sacroboscus to illustrate it are quite contrary For the light of the Sunne though most necessary vnto sight is yet necessary onely in respect of the obiect or for making colours actually visible which made such or sufficiently illuminated are instantly perceiued without further intermediation of any other light then the internall light of the Organe in discerning colours alwaies rather hindred then helped by circumfusion of light externall For this reason it is that men in a pitte or caue may at noone day see the starres which are inuisible to such as are in the open aire not that they are more illuminated to the one then the other but because plentie of light doth hinder the organ or eye-sight of the one Generally all obiects eyther actually visible in themselues or sufficiently illuminated are better perceiued in darkenesse then in the light But so our aduersaries will not grant that after the church hath sufficiently proposed the whole Canon to be Gods word the distinct meaning of euery part is more cleare and facile to all priuate spirits by how much they lesse participate of the visible Churches further illustration For quite contrary to the former instance the Churches testimony or declaration is onely necessary or auaileable to right beliefe in respect not of the obiect to be beleeued Scriptures but of the party beleeuing For as hath beene obserued no man in their iudgement can belieue Gods word or the right meaning of it but by beleeuing the Church and all beliefe is inherent in the belieuer Yea this vndoubted beliefe of the Churches authority is that which in Bellarmine and Sacroboscus iudgement makes a Roman Catholicks beleefe of Scriptures or diuine truthes taught by them much better then a Protestants If otherwise the churches declaration or testimony could without the beliefe of it infallibility which is inherent in the subiect belieuing make Scriptures credible as the light doth colours visible in themselues a Protestant that knew their churches meaning might as truely belieue them as a Romane Catholike albeit hee did not absolutely belieue the church but onely vse her helpe for their Orthodoxall interpretation as hee doth ordinary expositors or as many doe the benefite of the Sunne for seeing colours which neuer thinke whether colours may bee seene without it or no. For though it bee certaine that they cannot yet this opinion is meerely accidentall to their sight and if a man should be so wilfull as to maintaine the contrary it would argue onely blindnesse of mind none of his bodily sight Nor should distrust of the Romish churches authority ought diminish our beliefe of any diuine truth were her declarations requisite in respect of the obiect to bee beleeued not in respect of the subiect beleeuing 10 Hence ariseth that difference which plainely resolues the former doubt For seeing the Sunne makes colours actually visible by adding vertue or lustre to them wee may rightly say wee see colours as truely as the light by which wee see them For though without the benefite of it they cannot be seene yet are they not seene by seeing it or by relying vpon it testimony of them Againe because the vse of light is onelie necessary in respect of the obiect or for presenting colours to the eye after once they bee sufficiently illuminated or presented euery creature endued with sight can immediately discern each from other without any further helpe or benefite of externall light than the generall whereby they become all alike actually visible at the fame instant The Sunnes light then is the true cause why colours are seene out no cause of our distinguishing one from another beeing seene or made actually visible by it For of all sensible obiects sufficiently proposed the sensitiue faculty though seated in a priuate person is the sole immediate supreme Iudge and relies not vpon any others more publike verdite of them On the contrary because the Romanists supposed firme beliefe of Scriptures or their true meaning ariseth onely from his vndoubted beliefe of the churches veracity which is in the belieuer as in it subiect not from any increase of inherent credibility or perspicuity
thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth hee thinkes after the church hath sufficiently auouched the Scriptures diuine truth in generall wee cannot infallibly distinguish the true sense and meaning of one place from another but must herein also rely vpon the churches testimony and onely belieue that sense to bee repugnant that consonant to the analogie of faith which shee shall tender albeit our priuate consciences bee neuer so well informed by other Scriptures to the contrary The truth then of our former conclusion is hence easily manifested For seeing they hold both the Scriptures and their distinct sense to bee obscure and vnable to ascertaine themselues vnlesse the Church adde perspicuity or facility of communicating their meaning to priuate spirits such after the Churches proposall cannot possibly discerne them any better or more directly in themselues then they did before but must wholy rely vpon their Prelates as if these were the onely watchmen in the Tower of Gods church that could by vertue of their place discerne all diuine truth Others must belieue there is an omnipotent God which hath giuen his law a Mediator of the new Testament but what the meaning either of Law or Gospell is they may not presume otherwise to determine then weake sights do of things they see confusedly a farre off whose particular distance or difference they must take onely vpon other mens report that haue seene them distinctly and at hand 11 To illustrate these deductions with the former similitude of the prime and secondary visibles Let vs suppose for disputations sake that the Sunne which illuminates colours by its light were further indued as wee are with sense and reason able to iudge of all the differences betweene them which it can manifest to vs and hence challenge to bee a Pope or infallible proposer of colours This supposition the Canonist hath made lesse improbable For Deus fecit duo luminaria God made two lights that is by his interpretation the Pope and the Emperour Or if you please to mitigate the harshnesse of it let the Man in the Moone whom we may not imagine speechlesse bee supposed the sunne or Pope of colours Mercurie or Nuncio As the Papists say wee cannot know Scriptures to be Scriptures but by the infallible proposall of the Church so it is euident wee cannot see any colour at all vnlesse illuminated or proposed by the Sunnes light But after by it wee see them suppose wee should take vpon vs to discourse of their nature or determine of their distinct properties as now wee doe and the sunne or Pope of colours by himselfe or his Nuncio should take vs vp as Duke Humphrey did the blinde man restored to sight which hee neuer had lost Yea who taught you to distinguish colours were you not quite blinde but now as yet you cannot discerne any colours without my publike light and yet will you presume to desine their properties and distinguish their natures against my definitiue sentence knowne Must not hee that enables you to see them enable you to distinguish them seene Must you not wholly rely vpon my authority whether this bee white or that blacke If a man vpon these Motiues should absolutely belieue the sunnes determinations renouncing the iudgement of his priuate senses could hee truely say that hee eyther knew this colour to be white or that blacke or another greene Rather were he not bound to say I neither know white from black nor blacke from blew nor blew from greene but I know that to be white which the Sunne the onely infallible Iudge of colours saith is white that onely to bee blacke that blew and that greene which he shall determine so to be I may thinke indeed that the snow is white or coales blacke but with submission to the Sunnes determination 12 And yet as you haue heard at large out of the Trent Councell and best Apologies can bee made for it the Church must bee the infallible Iudge of all Scripture sense and must absolutely be belieued without all appeale to scriptures not conditionally as shee shall accord with them The conclusion hence issuing is most infallible and on their parts most ineuitable Whosoeuer absolutely acknowledgeth this authority in the Church or Consistory yelds such obedience vnto it in all determinations concerning the Canon of Scriptures doth not belieue eyther this or that determinate proposition of faith or any definite meaning of Gods word The best resolution hee can make of his faith is this I belieue that to bee the meaning of euery place which the Church shall define to bee the meaning which is all one as if hee had said I doe not belieue the Scriptures or their meaning but I belieue the Churches decision and sentence concerning them Hee that belieues not the Church saith Canus but with this limitation if it giue sentence according vnto Scriptures doth not belieue the Church but the scriptures By the same reason it followes most directly he that belieues not the true sense and meaning of scriptures but with this reseruation If the Church so thinke or determine doth not belieue them but the Church onely For as the Schoolemen say Vbi vnum propter aliud ibi vnum tantum He that serues God onely because hee would bee rich doth not serue God but his riches albeit he performe the outward acts of obedience Or if wee loue a man onely for his affinity with another whom wee dearely loue wee truely and properly loue but the one the other onely by way of reflexion or denomination in such a sense as wee say a man appeares by his proxie that is his proxie appeares not he In like sort beleeuing the sense of Scriptures onely from the supposed authentique declaration of the church or because wee belieue it wee infallibly belieue the Church alone not the Scriptures but onely by an extrinsecall denomination 13 Yet as a man may from some reasons lesse probable haue an opinion of what hee certainely knowes by motiues more sound or as we may loue one in some competent measure for his own sake and yet affect him more entirely for anothers whome wee most dearely loue so may an absolute Papist in some morall sort belieue the Scriptures for themselues or holde their orthodoxall sense as probable to his priuate iudgement albeit hee belieue them most for the Churches sake and that sense best which it commends But this his beliefe of the Church being by their doctrine more then morall or conditionall doth quite ouerthrow all morall or probable beliefe hee can possibly haue from what ground soeuer of scriptures themselues For as I said before when the Church shall determine ought contrary to his preconceiued opinion the more probable or strong it was the more it encreaseth his doubt and makes his contrary resolution more desperate yea more damnable if habituall because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremely contrary to the doctrine
of faith Bellarmines prescription in this case is iust as if a Phisitian or Surgeon should seeke to ease the paine by ending of the Patients dayes Lest a man should sinne against his conscience this a Doctor aduiseth him to belieue the Church cannot teach amisse 14 To conclude then Hee that absolutely belieues the Pope as Christs Vicar generall in all things without examination of his decrees by Euangelicall precepts neither belieues Christ nor his Gospell no not when this pretended Vicar teacheth no otherwise then his Masters lawes prescribe For thus belieuing a diuine truth onely from this mans authority hee commits such Idolatry with him for the kind or essence as the Heathen did with Mercury their false Gods supposed messenger though so much more hainous in degree as his generall notion of the true God is better whose infinite goodnesse cannot entertaine an interpreter no better qualified then most Popes are did his wisdome stand in need of any But if when the Pope shall teach the doctrine of Diuels men absolutely belieue it to be Christs because his pretended Vicar commends it to them in thus beleeuing they commit such preposterous Idolatry as those of Calecut which adore the Deuill vpon conceit doubtlesse of some celestiall or diuine power in him as the absolute Papist doth not adore the Pope but vpon perswasion he is Christs Vicar and teaches as Christ would doe viua voce were hee again on earth And lesse it were to bee lamented did these Pseudo Catholiques professe their allegiance to Sathans incarnate Agent as to their supreme Lord by such solemne sacrifices onely as the inhabitants of Calicute performe to wicked spirits But this their blinde beliefe of whatsoeuer hee shall determine vpon a proude and foolish imagination he is Christs Vicar emboldens them to inuert the whole law of God and nature to glory in villany and triumph in mischiefe euen to seeke prayse and honour eternall from acts so foule and hideous as the light of nature would make the Calicutians or other Idolaters blush at thier very mention It is a sure token hee hath not yet learned the Alphabet of their religion that doubts whether Iesuiticall doctrine concerning this absolute beliefe extend not to all matters of fact And if out of simplicity rather then policy so they speake I cannot but much pitty their folly that would perswade vs it were not the fault of Romish Religion but of the men that professe it which hath inticed so many vnto such diuelish practises of late I would the Iesuite were but put to instance what kind of villany eyther hath beene already acted on earth or can yet possibly bee hatched in the region vnder the earth so hideous and vgly as would seeme deformed or odious to such as are wholly led by this blind faith if it should but please the Romish Clergy to giue a milde or fauourable censure of it No brat of hell but would seeme as beautifull to their eyes as young todes are to their dammes if their mother once commend the feature of it or acknowledge it for her darling Did not some of the Powder-plotte after Gods powerfull hand had ouertaken them and sentence of death had passed vpon them euen when the Executioner was ready to do his last office to them make a question whether their plot were sinnefull or no So modest were some of them and so obedient sonnes to the Church of Rome that they would not take vpon them to say eyther the one or other but referred the matter to their mothers determinations hereby testifying vnto the world that if the Church would say they would beleeue so great an offence against their Country were none against God One of them was so obstinate as to sollicite his fellow whilest both were drawne vpon one hurdle to the gallowes not to acknowledge it for any sinne Or if these must bee reputed but priuate men not well acquainted with their Churches tenents and therefore no fitte instances to disapproue her doctrine let the ingenuous Reader but peruse their best Writers answeres to the obiections vsually made against the Popes transcendent authority and hee shall easily perceiue how matters of fact are included in the beliefe of it how by it all power is giuen him in heauen and earth to peruert the vse and end of all lawes humane or diuine I will content my selfe for this present with some few instance out of Valentian CHAP. VI. Prouing the last assertion or generally the imputations hitherto laide vpon the Papacy by that authority the Iesuites expresly giue vnto the Pope in matters of particular fact as in the canonizing of Saints 1 HOw oft soeuer the Pope in defining questions of faith shall vse his authority that opinion which hee shall determine to bee a point of faith must bee receiued as a point of faith by all Christian people If you further demand howshall wee know when the Pope vseth this his absolute authority this Doctor in the same place thus resolues you It must bee belieued that he vseth this his authority as often as in controuersies of faith hee so determines for the one part that he will binde the whole Church to receiue his decision Lest stubborne spirits might take occasion to calumniate the Pope for taking or the Iesuites for attributing tyrannicall authority vnto him this Iesuite would haue you to vnderstand that the Pope may auouch some things which all men are not bound to hold as Gospell nay hee may erre though not when hee speakes ex Cathedra as head of the Church yet when hee speakes or writes as a priuate Doctor or expositor and onely sets down his owne opinion without binding others to thinke as hee doth Thus did Innocent the third and other Popes write diuers books which are not in euery part true and infallible as if they had proceeded from their Pontificiall authority Yea but what if this present Pope or any of his successors should binde all Christians to belieue that Pope Innocents bookes were in euery part infallibly true whether must wee in this case belieue Valentian or the Pope thus determining better If Valentian in the wordes immediately following deserue any credite wee must belieue the Pope better then himselfe yea hee himselfe must recant his censure of Pope Innocents works For so in the other part of his distinction hee addes Secundo potest Pontifex asserere The Pope againe may auouch something so as to bind the whole Church to receiue his opinion and that no man shall dare to perswade himselfe to the contrary And whatsoeuer hee shall thus auouch in any controuersie of Religion wee must assuredly belieue hee did auouch it without possibility of error and therefore by his Pontificiall authority His proofe is most consonant to his assertion I will not recite it in English lest the meere English Reader should suspect any able to vnderstand Latine could be possibly so ridiculous 2 These lauish prerogatiues of the
Popes authority the Iesuites see wel to be obnoxious to this exception When the Pope doth canonize a Saint hee binds all men to take him for a Saint Can hee not herein erre As for canonizing of Saints saith Valentian I absolutely deny as the Catholique Doctors vpon good reasons generally doe that the Pope can erre in such a businesse The certainety of this his beliefe hee would ground vpon those promises by which wee are assured it shall neuer come to passe that the vniuersall Church can bee deceiued in points of Religion But the whole church should erre very grosely in such matters should it repute and worshippe him for a Saint which is none Here it would bee obserued how Sathan instigates these men vnto such tenents as may occasion God and his Gospell to be blasphemed First they would make it an Article of faith that all must belieue as the Pope teacheth Whence it followes that eyther hee cannot teach amisse or else faith may perish from off the earth Which if it could God were not true in his promises The surest pledge the Christian world can haue of his fidelity in them must be the Popes infallibility so as from the first vnto the last hee must be held as true in his dealings as God in his sayings If hee faile in canonizing a Saint whom he cannot possibly know to be such vnlesse hee knew his heart which belongs wholly vnto his maker God must be a lyar and there is no truth in him The finall issue intended by Sathan in these resolutions is this When men haue beene a long time ledde on with faire hopes of gaining heauen by following the Popes direction and yet in the end see as who not blinde sees not his grosse errors and detestable villanies they may bee hence tempted to blaspheme God as if hee had beene his copartner in this consenage From this root I take it hath Atheisme sprung so fast in Italy For whilest faith is in the blade and their hopes flourishing they imagine God and the Pope to be such friends as their blinde guides make them But afterwards comming to detestation of this man of sinne his treachery holding his spirituall power as ridiculous they thinke eyther as despitefully or contemptuously of the Deity or say with the foole in their hearts there is no God 3 Thus Antichrists followers still runne a course quite contrary to Christian Religion For if it bee true as it is most true that faith cannot vtterly perish from off the earth what damnable abuse of Gods mercy and fauour toward mankind is this in seeking as the Iesuites doe to make all absolutely rely vpon one in matters of faith For so if hee faile all others must of necessity faile with him That is the whole world must be as kind supernaturall fooles to him as that naturall idiot was to his Master who being demanded whether hee would goe to heauen with him or no replyed hee would goe to Hell with so good a Master seeing any man would be willing to goe to heauen with an ordinary friend yea with his enemy Though we should vse no other argument but that Auoide yee sonnes of Sathan for it is written yee shall not tempt the Lord your God It should mee thinkes bee enough to put all the Iesuites in the world vnto silence in this point did they not as farre exceede their father in impudency as they come short of him in wit For this manner of tempting God is more shamelesse then the Diuels suggestion vnto our Sauiour when hee was instantly silenced with this reproofe A presumption it is more damnable to expect the protection or guidance of Gods spirit in such desperate resolutions as Valentian here brings then it were for a man to throw himselfe headlong from an high Tower vpon hope of Angelicall supportance For seeing as I saide God hath promised that true faith shall not perish from off the earth for all men to aduenture their faith vpon one mans infallibility who may haue lesse sauing faith in him then Turke or Infidell is but a prouoking or daring of God to recall his promise Or what more damnable doctrine can bee imagined then that all men should worshippe him for a Saint whom the wickeddest man on earth doth commend vnto him for such 4 But to proceede As the doctrine is most impious so are the grounds of it most improbable For how can the Pope or Papists infallibly know this or that man to bee a Saint Seeing there is no particular reuelation made of it eyther to the Pope or others I answere saith Valentian that the generall reuelation whereby it is euident that whatsoeuer the Pope shall decree as pertaining to the whole Church is most true may suffice in this case Moreouer saith he vnto the canonizing of Saints appertaine these reuelations of Scripture in which heanenly ioyes are generally proposed to all such as leade a godly life For by the Popes determination we know the Saint which hee hath canonized to bee contained in the foresaid vniuersall proposition Whence it is easie to frame an assent of faith by which wee may perswade our selues that such a Saint hath obtained eternall blisse 5 I would request the Reader by the way to note the Iesuites iniurious partiality in scoffing at such of our Writers as without expresse warrant of particular reuelation holde a certainety of their owne saluation when as they onely by Gods generall promises to such as leade a godly life and the Popes infallibility in declaring who haue so liued can bee certaine de fide others are saued But the former doubt is rather remoued then quite taken away by this his answere if it stand alone As yet it may bee questioned how any can infallibly know the truth of what hee cannot possibly know at all but only by other mens testimonies in their nature the Iesuite being iudge not infallible and in whose examination it is not impossible his Holinesse may bee negligent For how men liue or die in England Spaine or the Indies no Pope can tell but by the information of others no Popes The Reader perhaps will prognosticate Valentians answere as in truth I did For when I first framed the doubt before I read it in him mee thought it stood in need of such a reply as Bellarmine brought for defence of the vulgar interpreter Altogether as foolish it were to thinke any priuate mans information of anothers vprightnesse in the sight of God as to hold Theodotion the heretike could not erre in translating of the Bible But though they may bee deceiued in testification of anothers sanctity yet Valentian tels you supposing the Pope is once induced by their testimonies though in nature fallible to pronounce him a blessed Saint all must infallibly belieue their testimonies at least so farre as they proue in generall that hee died a godly and religious death are true and that the party commended by them is of that number
of their vnderstanding changed the glorie of the incorruptible God into the similitude of corruptible things often taxed by meere Philosophers for their grossenesse These blasphemers though professing the worship of the euer-liuing true and only God though partakers of his written word and all the helps his gracious prouidence from time to time hath affoorded for manifestation of it right sense and meaning abuse philosophie wherein they excell with all other gifts of arte and nature to transforme the most essentiall attributes of the diuine nature to turne his truth into lyes his goodnesse into all abomination For hauing this naturall notion in their braine Whatsoeuer God saith is true whatsoeuer he approues most iust and good their next presumptuous assumption is But God saith whatsoeuer the Romish Church or Pope saith ex Cathedra whatsoeuer hee alloâ—es God allowes the same And this assertion which thus confounds the limits of Gods truth and the Popes that the Christian world cannot discerne one from another once wrought in mens hearts what vntruth or falshood what heresie can be hatched so dangerous what villanie conceiued so abominable but may be presently fathered vpon that holy One from whom proceedes nothing but good Thus may bloudy and prodigious massacres be inuested with the most glorious titles the best of Christs Saints euer enioyed for their best deedes Iust reward for matchlesse impieties that benefit them may bee set forth to the world as the crowne of Martyrdome Finally their gaine is hereby made the measure of goodnesse their pompe and glory the rule of piety and end of euery Christians faith vnto which he must not stick to sacrifice his soule as an Holocauslum euer burning neuer consuming in that brimstone lake If it shall please the Pope to authorize murther though of the Lords annointed God the Sonne must be the chiefe Assasinate to giue power and strength and heauen for the reward vnto the Actor If pleased hee bee to giue way to incest as for the Vnckle to marrie the Niece a fornication not named but with distaste amongst the ancient Heathens I would abhorre to speake it would they bee ashamed to giue iust occasion the holy Ghost must not disdaine to be his Bawd or Pander If disposed to dispense with periurie God the Father must be as his Vassall to suffer disgrace at his appointment to recall the sentence of vengeance which the partie swearing by his name did imprecate vpon his owne head if he relented Though this be the greatest iniurie that can be offered to so great a Maiestie vnto whom execution of iust vengeance properly belongs yet must the Almightie at the Popes appointment bee content to put it vp 6 It is a qualitie in Kings very commendable saith Paulus Quartus Legate and Nephew vnto Henrie of France Religiously to obserue their oathes but when the Popes dignitie comes into danger religion it selfe is in hazard and a preposterous course it were religiously to obserue an oath vnto the ouerthrow 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 solemne oath betwixt him and Philip of Spaine Might hee not as iustly though not so politikely in plaine termes haue told him either you must dishonour God or suffer the Pope to be disgraced choose which you list Doubtlesse in the language of Gods spirit which searcheth the heart hee that dispenseth with an oath of this nature especially solemnely taken is greater then he by whom men sweare and is in heart and deede so esteemed by such as acknowledge his authoritie in thus dispensing or sue vnto him for like dispensations But as if wilfull and open periurie without deepe and hellish hypocrisie were a sinne too plaine and simple for the Man of sinne to countenance the Legate first inuests this besotted Prince with the glorious title of Defensor Ecclesiae Romanae and in witnesse hereof deliuers him a sword consecrated by his Holinesse owne hand ere he make him forsweare himselfe and forsake his God who hath now forsaken him and for his sinne scarce expiated vnto this day plagued the Realme of France For as the iudicious Historian who hath the Articles of this perfidious confederacie yet in his custodie well obserues this was the roote of all the miseries haue since befalne that flourishing Kingdome and by Gods iust iudgements exposed it to the insolencies of the Spaniard through their meanes especially that wrought the King to breach of his oath with Spaine for entring this new confederacie with the Pope 7 Whilest reading this storie I called to minde the perfidious and cruell vsage of that renowned Admirall in the Parisian massacre the treacherous impietie of his politique enemies seemed highly to extoll the wisdome and iustice of his God calling him to suffer his chasticement in this life that hee might not perish with the wicked or such as were impenitent for their former grieuous sinne wherein this worthy Counsellor had in some sort though with griefe yet for the good of others I must vtter it communicated with the Pope and his periured Soueraigne For knowing the breach of peace was fully resolued vpon by the State of France he thought it a point of warlike wisedome to begin with the enemie in his owne Land rather then expect his onset vpon notice of warre proclaimed and faire opportunity as he apprehends it being offered from an insinuating Heremites discouering of the situation and readiest way of expugning Doway he attempts the surprisall of it but preuented of his purpose by an old woman that awaked the Garrison he deemed it a shame to return home with emptie hands though fill them he could not but with iust imputation of being the first that had actually broken the league as afterwards his venerable person was the first vpon whom those perfidious Assasinates and Actors in the Parisian massacre did practice their intended butcherie contrary to the oath and faith which they had giuen him God grant such as in reformed Churches doe most detest be neuer tempted by like opportunities to imitate the wordly policies of the Papacie that all our consultations to preuent their malice may alwayes rellish more of the Doues innocencie and integritie then of the Serpents subtlety 8 He that would accurately obserue the weake supportance of the Roman See at that time when the French could not relieue it how since that time the Popes haue shuffled themselues into the Spaniards fauour to the great preiudice of France who in loue to them had brought it selfe so low may by these moderne stories easily discerne the Papacies aduancement in times past to haue beene wrought by such meanes as our Writers out of ancient records haue deciphered Especially by sowing enmitie betwixt Christian Princes by seeking supportance now from one then from another as seuerall Popes for the most part by-standers
imbrace faith though of it selfe ineuident and obscure Thus doe they traduce the grace of God as if there were no difference betwixt mid-day-light and mid-night-darkenesse as if the dawning of that day starre in our hearts or light of Prophets our Apostle speakes of were not a meane betwixt that more then demonstratiue euidence of diuine Truthes which glorified Saints enioy and obscuritie or Iewish blindnesse The particular manner how Gods spirit workes liuely faith by such experiments as partly I did and hereafter must acquaint him withall the Reader I hope will gather of his owne accord out of the discourses following concerning the nature of Christian faith and the principall obiects thereof whereunto my meditations are now addressed my long durance in this vnpleasant subiect hauing bred in my soule a more eager thirst after these well springs of life FINIS Errata In the Preface page 3 line 3 for Author of read Author pag. 7 lin 2 for Damnable Idolaters reade damnably Idalatrous Page 13 line 31 ther reade their p. 14 l. 30 should if any should p. 24 l 27 goe ergo p. 28 l. 17 ort sort p. 48 l 17 lest left ibid. l. 31 such 0. p. 50 l. 9 fuutre future p. 52 l. 13 our confession 0. ibid. l. 16 exceptions exception p. 53 l. 5 of or of ibid l. 18 cause can p. 54 l. 11 no 0. p. 56 l. 8 his and and his p. 57 l 6 same omit p. 60 l. 11 or super super p. 62 l. 12 therto though p. 63 l. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70 l. 14 offence of offence p. 73 l. 22 so doe p 75 l. 21 it is it is euident p. 77 l. 19 least left p. 79 l. 17 disabundantly this abundantly p. 80 l. 20 be can be p. 83 l 34 representiue representatiue p. 84 l. 11 interrupted vninterrupted ibid. 25 his this p. 85 l. 29 that they p. 86 l. 6 continue all things continue ibid. l. 14 approued an approued ibid. l. 23 they omit ibid. l. 33 with them within them p 90 l 25 cords records p 93 l. 14 thy they p. 109 l. 10 vntruthes truthes p. 110 l. 18 skill still ibid. l. 24 only om p. 112 l. 27 sinnes such p. 113. l. 22 of or p. 116 l. 13 Minister Master p. 117 l. 21 former forme p. 122 l. 3 would haue had p. 127 l. 7 mes mens ibid. l. 11 death to death p. 133 l. 28 conseruancie consonancie p. 140 l. 32 tropickes topickes p. 141 l. 22 the om p. 144 l. 15 reuiue reuiew p. 151 l. 18 of om ibid l. 19 the of the. p. 153 l 11 this they p. 155 l. 37 matters meates p 156 l. 13 thy they ibid. l. 19 mine wine p. 168 l. 26 remembrance Remembrancer p. 173 l. 34 vniformally vniformely pag. 183 l. 15 mist King mistaking p. 192 l. 26 in om p. 204 l 4 irriation irritation ibid. l. 7. former formall p. 205 l. 2 dele hebraica aut suppone vera ex Deut. c. p. 207. l. 22 ruled could p. 251 l. 33 roote note p. 258 l. 3 best last p. 279 l. 20 fast fest Lib 2 Sect. 1. c. 3 They acknowledges S. Hierom as the Oracle of Antiquitie and yet directly contradict him in this decree concerning the number of Canonicall bookes * Si quis autem libros ipsos integros cum omnibus suis partibus provt in Ecclesia Catholica legi consuâ—uerunt inveteri vulgata Latina editione habentur pro sacris canonicis no sasceperit traditiones praedictas sciens prudens contempserit and thema sit Conc. Trid. Sess 4. decret de Canonicis Scripturis The decree of the Trâ—t councell authorizing the latine vulgar editioÌ„ * Insuper eadem Sacrosancta Synodus consideraÌ„s noÌ„ paruÌ„ vtilitatis accedere posse Ecclesiae Dei si ex omnibus latinis editionibus quae circuÌ„feruntur sacrorum librorum quaenam pro Authâ—ntica habenda sit innotesâ—at Statuit declarat vt haec ipsa vetus vulgata Editio quae longo tot saeculorum vsis in ipsa Ecclesia probata est in publicis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur vt nemo illam reijcere quovis praetextu audeat vel praesumat Conc. Trident. Sess 4. Decret De editione vsu sacroâ—uÌ„ libroruÌ„ * Praeterea ad coercenda petulantia ingenia decernit vt nemo suae prudentiae innixus in rebus fidei morum ad aedificationem Doctrinae Christianae pertineÌ„tium sacram Scripturam ad suos sensus contorquens contra eum sensum quem tenuit tenet sancta Mater Ecclesia cuius est iudicare de vero sensu interpretatione Scripturarum sanctarum aut etiam contra vnanimem consensam Patrum ipsam Scripturam sacram interpretari audeat etiamsi huiusmodi interpretationes nullo vnquam tempore in lucem edendae forent Qui contraueuerint per Ordinarios declarentur poenis à iure statutis puniantur Concil Trident. Ibidem The Trent Councells decree for interpretation of Scriptures * Bellarmines assertion concerning the Churches authority grounded vpon the former decree * In articul 155 ex illis quingentis quos Cochâ—eus colligit ex libris Lutheri sic ait Capite hoc Euangelium quiae neque Papae neque concilijs neque vlli haminuÌ„ commissum est vt constituat concludat quid sit sides Ideo dâ—ben dicere Papa tu conclusisti cum concilijs nunc habeo ego iudicium an acceptare quâ—am neene 〈◊〉 quia non 〈◊〉 pro me 〈◊〉 respondebis pro â—e quando del co â—ori Et falsam doctrinam nemo iudicare potest nisi spiritualis homo Ideo res est insana quod Concilia concludere statuere volunt quid credendum sit cum saepe nullus vir sit ibi qui diuinum spiritum vel modicum olsecerit Idem confirmat in assertionibus art 27. 28. 29. Bellarm. de verb. Dei Lib. 3. Cap. 3. * Similiter Brentius docet in Confessime Wirteâ—â—â—rgica cap. de sacra script erat coplesias in Pralegrâ—â—â— contra 〈…〉 Primo 〈◊〉 licet inquit in causa 〈…〉 ita inhaerere vt eam sine nostâ—o ipsorum iudicio amplâ—ctâ—mur Secundâ— addit Ad 〈◊〉 quemque hominum priuatâ—m pertiâ—et de doctrina relâ—gionis iudâ—â—are 〈…〉 internoscere Sed hoc interest inter priuatum principâ—m quòd vt priuatus priuaâ—â—◠〈…〉 habet de doctrina religionis potestatem iudicandi decidendi c. Nec illud aduertâ—t si 〈◊〉 sententia vera sit rectè 〈…〉 alios Catholicos Germaniae principes si etiam mortis suppliâ—o 〈…〉 ad sidem Catholicam Bellar. de verb. Dei lib. 1. cap. 3. * So Bellarmine grants that Saint 〈◊〉 did not commit any mortall sinne in contradicting Pope Stephens decree whom out of ignorance hee oppugned his reason is good because this perswasion remaining in full strength he had sinned against his conscience in obeying