backeward for 1600 yeeres and rightly examine the doctrine of both Churches If hee seeke the Protestant Church behold shee being poore despised for want of continued eminencie is become a stumbling blocke to the ignorant If he looke on the Roman Church behold Reu. 17.2 c. Shee is arayed in purple and scarlet colour and decked with gold and precious stones and the inhabitants of the earth haue beene made drunke with the wine of her fornications and they that follow her wonder with great admiration And without doubt the Popes triple Crownes the golden crosses the Legend of Saints the multitude of professed Orders their pompe in Processions their rich cloathing of Images their pretended power of their Priesthood the great rumour of their Catholique cause their Iubilies and Pardons their Merits and Miracles doe so dazle the eyes of the ignorant and common people that they thinke there is no Church true and visible but the Romane Church and certenly the case thus standing wee haue no better plea for our Church Vtrum nos schismatici sumê° an vos nec ego nec tu sed Christus interrogetur vt indicet ecclesiam suam Aug. cont lit Pet lib. 2. c. 85. then the holy Father Saint Austen sometimes made to Petilian the Donatian heretique Whether of vs be Schismatiques we or you aske you not me I will not aske you let Christ bee asked that hee may shew vs his owne Church SECT II. Our aduersaries pretences from the obscuritie of Scriptures and inconueniences of the Lay peoples reading them answered I Speake not this as if the Romanists of these times did wholly waue the Scriptures for if wee may credit Doctor Sanders There are most plaine Scriptures in all poynts for the Catholique Faith Rocke of the Church cap 8. p. 193 and none at all against the same And their owne Bristow would make the world beleeue Brist Mot. 48. from the beginning of Genesis to the end of the Apocalyps there is no text that makes for vs against them but all for them If these men haue spoken the trueth let them beare witnesse of the truth onely let me tell you the Rhemists in their Annotations vpon the Gospel professe in the name of their Church that if wee should Rhem. Annot in 1. Cor. 1.5 when wee came to yeeres of discretion be set to picke our Faith out of the Scriptures there would bee a mad worke and many Faiths among vs. And their fellow Ecchius proclaimes to all the world Ecch. Euchirid c. 4. that the Lutherans are dolts which will haue nothing beleeued but that which is expresse Scripture for all things are not deliuered manifestly in the Scriptures but very many are left to the determination of the Church Haeresin esse si quis dicit necessarium esse vt Scripturae in vulgares linguas coÌ„uertantur Sand. visib Monar haeres 191. And their Proselyte Sanders who pretends such euident testimonies of the Scriptures in behalfe of his Church accounts it no better then heresie to translate them And Peresius his fellow Iesuite complaines It is the Deuils inuention to permit the people to reade them Diaboli inuentum esse vt populus Biblia legere permitteretur Peres de Tra. part 1. assert 3. And it is the generall vote of the best learned Romanists The reading of the Bible makes more hereticall Lutherans then Roman Catholiques If therefore the Scriptures are such pregnant plaine testimonies in behalfe of the Romane Faith as some Romanists pretend why do they condemne the translating of them why do they not permit the people to reade them and if all places of Scripture make for them and none for vs how comes it to passe that by reading them many Papists by their own confession become Protestants It is the blasphemous assertion of Albertus Pigghius NoÌ„ vt scriptu illa praeessent fidei et Religioni nostrae sed potiùs vt subessent Pig Hierar lib. 1. c. 2. that the Apostles haue written certaine things but not to that end their writings should rule our faith but rather that they should be vnder and ruled by our faith and Religion And heereupon hee quarrels with all those that submit their knowledge to the authoritie of the Gospell Si dixeris haec referri oportere ad iudicium Scripturarum coÌ„munis te sensus ignaruÌ„ esse comprobat sunt enim scriptura muti Iudices Pigh cont 3. de Eccles If thou shalt teach saith hee that those things must be put to the Iudgement of the Scriptures thou shewest thy selfe to bee voyd of common reason for the Scriptures are dumbe Iudges cannot speake Neither is this the opinion of some priuate spirits which of late haue declined the authority of the Scriptures but if wee looke beyond Luther wee shall finde that almost 300 yeares before his dayes the Romanists did endeauor by all meanes to extinguish the light of the Gospell About the yeare 1255 there was a great contention betwixt the Vniuersitie of Paris and the Order of Franciscan Fryers in which dissention the Fryer Mendicants published a book called Euangelium aeternum Mat. Paris in Hist An. 1256. the eternall Gospell in this Booke it was declared that the Gospell of Christ was not the euerlasting Gospell that it was to cease and determine as the olde Law did at the comming of Christ that the Gospell of Christ should from that time continue but 50 yeares and that their new Gospell did containe as much or more then the whole Bible that theirs was the Gospell of Christ and the eternall Gospell Neither was this wicked blasphemy published by one man but by a whole Order of Monkes and Fryars Neither were they vpstart opinions like mushromes growne vp in a night but they were set afoot fifty fiue yeares before that time This and much more of the like doctrine is to bee read in Mathew Paris B. Vsher de Eccles success statu cap 9. p. 278 and more particularly in that excellent Treatise of the Succession and state of Christian Churches Thus the Romish Priests of the former and latter ages agree like Pilate and Herod both to the condemnation of Christ his Word and as Herod saith Ambrose burnt the Scriptures Ambr. in Luc. lib 3. lest by meanes of such ancient Records some doubt might afterwards be made of his posterity In like manner our late Romanistes haue silenced the Scriptures lest by such ancient Euidences their new Articles of Faith should be discouered and had it not beene for feare or shame I am verily perswaded they had fulfilled in a sense to litterall the words of the Apostle The fire shall trie euery mans worke of what sort it is Now can any man imagine why these men should bee so angry with Christ and his Apostles Can they say the Scriptures are subiect to errours and neede an Index Expurgatorius No they dare not they will not say so but they say
sword in the scabberd that is the true sense of the Scripture in the sheath of the letter The Scriptures doe not containe clearely all the mysteries of Religion for they were not giuen to that end to prescribe an absolute forme of faith but Tradition containes in it all truth it comprehends all the mysteries of faith and all the estate of Christian Religion and resolues all doubts which may arise concerning faith and from hence it will follow that Tradition is the Interpreter of all Scriptures the Iudge of all Controuersies the Remouer of all errors and from whose judgment we ought not to appeale to an other Iudge yea rather all Iudges are bound both to regard and follow her judgement Now if we looke backe and consider those blasphemous speeches vsed against the Scriptures and compare those passages with the reuerend regard they giue vnto Traditions wee cannot but conceiue there were some speciall reasons that induced the Pope Trent Councell to set Traditions in the first place Quam TraditionuÌ„ authoritateÌ„ si tollas nutare iam vacillare videbuntur Andrad de Orth. expli lib. 2. Andradius who well vnderstood the state of the Church of Rome being present at the making of that decree giues this generall lesson in their behalfe Many poynts of Romane doctrine would reele and totter if they were not supported by the helpe of Traditions But it may not bee forgotten Sutor de Translat Bibl. c. 22. their owne Monke Petrus de Sutor more particularly shewes one speciall cause why the Scriptures were denied vnto the lay people viz. Because many things being taught by the Romane Church and not contained in the Scriptures would more easily drawe the people from the traditions and obseruances of their Church And another reason why Traditions are in that speciall request aboue the Scriptures is rendred by their owne Bishop Canus Canus loc Theol lib. 3. cap. 3. Because Tradition is not onely of greater force against heretiques then the Scripture but almost all disputation with heretiques is to bee referred to Traditions Thus you see by the confessions of two learned Romanists there was great cause why traditions should haue the first place amongst the Articles of the Creed for the one saith they preuent the reading of the Scriptures which otherwise would discouer the doctrine of their Church the other saith they are more availeable then the Scriptures to confute the doctrine of heretiques These testimonies premised for the honour and authoritie of Papall Traditions let vs examine what are meant by Traditions and next which are those Traditions that are of that high esteeme in the Romane Church for if their Traditions bee of equall authoritie with the Scriptures and yet are not contained in the Scriptures there is great reason they should bee approoued by testimonies and witnesses aequiualent to the Scriptures Kellis Suruey l. 8. c. 3. Doctor Kellison tells vs that Tradition is nothing else but an opinion or custome of the Church not written in holy Scriptures but yet deliuered by the hands of the Church from time to time from Christians to Christians euen to the last age And Saint Austen declareth more properly VVhatsoeuer the Vniuersall Church doth hold Aug. lib 4. contra Donat c. 24. not being ordained by Councells but hath beene euer held that is beleeued most rightly to be an Apostolicall Tradition It appeares therefore that Papall Traditions which are of equall authority with the Scriptures must haue Vniuersalitie of Churches and consent of ages or to vse the wordes of their Trent Councell Such as are preserued by a continuall succession in the Catholike Church All doctrinall Traditions of this nature are receiued by the Reformed Churches for wee all professe with the same Father Conc. Trid. Sess 4. Whatsoeuer is vsed by the Church throughout all the world is to bee obserued and it would bee most insolent madnesse to dispute against the same Let vs heare therefore out of their owne mouthes what are those Traditions which are not written in any Apostolique Authour and yet haue those requisite conditions and speciall characters of the Roman Church viz. Antiquity Vniuersality and Succession Pet. à Soto in lib. cont Brentium Petrus à Soto giues vs to vnderstand that the sacrifice of the Altar the vnction of Chrysme Inuocation of Saints Prayers for the dead the Popes Supremacie Consecration of water in Baptisme the whole Sacrament of Confirmation Orders Matrimony Penance Extreame vnction Merit of workes Necessitie of satisfaction and confession to a Priest are all Traditions of the Romane Church Canis in Catech. c. 5. de precept Eccles Coster in refut script Wallesij antith 6. Canus loc Theol. li 3. ca. 3. Canisius and Costerus referre to Traditions the worship of Images set times of fasting all the Ceremonies of the Masse Melchior Canus tells vs the imploring helpe of holy Martyrs and celebrating their memories the worshipping of Images the consecrating and receiuing of the body and blood of Christ by the Priest the Sacraments of Confirmation and Orders not to bee reiterated are no where happily to bee found in Scriptures but amongst all the Romanists as it is obserued by reuerend Whitakers there is none doth so fully and punctually set downe the Traditions of the Romane Church as their Bishop Lindan who amongst other Traditions Whit. coÌ„tr 1. c. 5. quest 6. mentions the Reall presence the Communion vnder one kinde priuate Masse Indulgences Purgatory Peters liuing and dying at Rome All or most of these Traditions are substantiall and fundamentall poynts and the denyall of them makes a man an heretike in their Church Now it is very obseruable in the first place that no vnwritten Tradition hath any ground or foundation in the Scripture Peres de Tradit p 4. for Tradition is so taken saith Peresius that it is distinguished against the doctrine which is found in the Canonicall bookes of Scripture and consequently touching all or any of the Papall Traditions there is no vse at all of Scriptures Herein then stands the difference betwixt the Church of Rome and vs Multa pertinere ad Christianorum doctrinam et fideÌ„ quae nec apertè nec obscuâ—è in sacris literis coÌ„tinentur Canus loc Theol. ca. 3. fund 3. There are many things saith Canus belonging to the doctrine faith of Christians which are neyther contained in the sacred Scriptures manifestly or obscurely and this he vnderstands by the Traditions of his owne Church There is no point of Faith taught in our Church which is not expressely contained in the Scriptures or by necessarie consequence deduced from thence and if we receiue the witnesse of men yet the witnesse of God is greater 1. Ioh. 5.9 But that which is incongruous to common sense and altogether different from the Romish doctrine those men which generally professe that vnwritten Traditions are so called because they are distinguished from the word written as Bellarmine confesseth
iudgement of the Church for saith Stapleton Although the Church by reason of her Ministerie and Mastership receiued of God Stapl. lib. 3. de author Scrip. c. 12. doth cause vs to beleeue yet the reason wherefore wee beleeue is not the Church but God speaking within vs and witnessing his trueth vnto vs by his holy Spirit Thus briefly touching the authoritie of the Church now I proceed to our aduersaries claim touching the Vniuersalitie of it Lessius the Iesuite tells vs The Church of Rome Sola Ecclesia Romana eique adhaerens multitudo Ecclesia Catholica c. Less in Consult Consid 6. and that Church onely and the multitude adhering to it is the Catholique Church the Religion of this Church is Catholique the faith is Catholique the doctrine is Catholique and their followers are tearmed Catholikes What is properly vnderstood by the Catholike Church St. Austen deliuers in these words Non haec aut illa It is not this Church Toto orbe diffusa Aug. de rudibus Catech c. 20. or that Church but the Church dispersed throughout the whole world Maiores nostri Catholicā nominarunt vt ex ipso nomine ostenderent quia per totum est Aug de Vnit Eccles cap. 2. and from hence Our Ancestours named the Church Catholique that by that name they might demonstrate the Vniuersall If then the Church of Rome can prooue their Church Vniuersall there would be an end of all controuersies for we professe our selues to bee members of the vniuersall Church wee say that Church can neither erre totally nor finally and wee willingly grant that out of that Church there is no saluation But certainly this last Tenet doeth strongly euince that the Roman Church is not Vniuersall for Saint Stephen and St. Iames and others suffered Martyrdome and were saued in the Church of Hierusalem and in the Church of Antioch before the Church of Rome was euer heard of and they were all members of the vniuersall Church But let the Church of Rome claime what title or prerogatiue she list shee is in danger to fall vpon a Rocke for if shee confesse that shee is a particular Church shee stands subiect vnto errour if shee assume the title of Vniuersall she is altogether invisible for Vniuersale sentitur non videtur That which is Vniuersall is vnderstood not seene It is the Article of our Creed I beleeue the Catholique Church and Hoc enim veracitèr dicitur credi quod non potest videri Greg. Dial. 4. c. 4. that is truely said to bee beleeued which is inuisible saith Gregorie And that the world may know the Romanists are Nominals such as vaunt of the name of Catholikes as the Donatists did in the Primitiue Church when they want the nature of the thing it selfe their owne Waldensis who well vnderstood how to make a difference betwixt the particular Roman and the Vniuersal Catholike Church tels vs Wald. de doctr Fidei lib. 2. art 2. cap. 19. The Church whose faith neuer faileth according to the promise made to Peter is not any particular Church as the Church of Africa nor the particular Romane Church but the Vniuersall Church not gathered together in a Generall Councell which hath sometimes erred but it is the Catholique Church dispersed through the whole world from the Baptisme of Christ vnto our times which doeth hold and maintaine the true Faith and faithfull testimony of Iesus Neither was this the particular opinion of one priuate man but many Bishops and learned Doctors did professe publikely in the Councell of Ferara Quacunque facultate Romana Eccles praedita sit vniuersali Ecclesiae inferior sit Concil Ferar Sess 10 With whatsoeuer power the Church of Rome is indued yet it is inferiour to the Vniuersall Church And if wee require a cloud of witnesses behold both Princes and Cardinalls and Bishops in the great Councell of Basil resolued and declared Ecclesia Romana non est vniuersa sed est de vniuersalitate corporis mystici Concil Basil in Appendice That the Church of Rome is not Vniversall but a part of that vniversall mystical body of Christ as appeareth by Gregorie Therefore for as much as it is a member of the said body it is not neither can it be the Head of the same body since there is a difference betwixt Head and members Thus if wee looke for Infallibilitie it is not found in the Romane Church If wee looke for the Authoritie of the Church it is inferiour to the Scriptures vnlesse they say the Scripture is vnder the Church as some say the Sunne is vnder a cloud when it is aboue it If wee looke for Vniuersalitie the Romane Church is but a member and no sound member of the Vniuersall Let vs therefore examine in particular where or in whome wee shall finde this Church which doeth assume those great and glorious Titles to her selfe SECT XIX The Church which our Aduersaries so much magnifie amongst themselues is finally resolued into the Pope whom they make both the Husband and the Spouse the Head and the Body of the Church SAint Matthew tels vs that our Sauiour Christ gaue charge to Saint Peter as well as to the rest of his Disciples that if any dissention did happen which they could not well reconcile among themselues they should tell the Church If Saint Peter himselfe was commaunded to tell the Church and the Pope bee St. Peters Successor it would somewhat trouble a doubtful Recusant how to vnderstand and beleeue the Pope for the Church for if Christ had taken Peter for the Church it is not probable hee would haue bid him tell the Church for that had beene all one as to bid the Church tell the Church Yes Postremò dicere Ecclesiae id est sibi ipsi Bel. de Concil author lib. 2. cap. 19. saith Bellarmine the Pope ought to tell it to the Church that is to himselfe I take not vpon me to answer this learned Cardinall but I dare avowe that this Exposition of Scripture is not according to the Article of his faith with the vniforme consent of Fathers Howbeit by this solution of Dic Ecclesiae wee are informed where and in whom wee may finde the Romane Church Gretzerus the Iesuite puts the question touching the Pope and returnes his answere in this manner Ais tertio interpretátur Ecclesiam Papā non abnuo quid tum Gretz def c. 10. l. 31. de verbo Dei Thou saiest they interpret the Church the Pope I graunt it what then yet wee may doubt of his sentence for how can wee bee certaine that he erres not Yes saith hee from these sayings I will giue thee the keyes c. The gates of Hell shall not preuaile c. Whatsoeuer thou bindest shall bee bound c. But who shall iudge of the sense of these places How shall I know those things are spoken of the Pope From Ecclesiasticall Tradition from the consent of our Elders from the Suffrage of
writing was so true and perfect Non desunt aliqui Catholicorum qui negant nullū fuisse Traditionē non scriptā apud Iudaeos Bell. de verbo Dei non scrip l. 4. c. 8 that some Romanists confesse the Iewes had nothing pertaining to the knowledge and seruice of God that was not written And as in the creation of the world before the Sun was made the light was sustained and spread abroad by the incomprehensible power of God yet after the Sun was created God conueied the whole light of the world into the body of the Sun so that though the Moone and Starres should giue light yet they should shine with no other light but what they receiued from the Sunne Euen so in the constituti-of the Church howsoeuer God at first preserued and continued the knowledge of his truth by immediate reuelation from himselfe to some chosen men by whose ministerie hee would haue the same communicated to the rest yet when hee gaue his word in writing he conueyed into the bodie of the Scriptures the whole light of his Church so that albeit there should be Pastors Teachers therin to shine as starres to giue light to others yet they should giue no other light but what by the beames of the written Law was cast vpon them And that wee might haue good warranty for the written Word God himselfe shewed the first way by his owne example who with his owne finger wrote the Decalogue in tables of stone and saith Moses The Tables was the worke of God Exod. 32.16 and the writing was the writing of God vpon the Tables And as God was the first Author of writing in the old Law so our Sauiour Christ God and Man taught the same lesson by his owne example and direction in the New For when the Disciples wrote saith Austen what Christ shewed and said vnto them Cum illi scripserunt qua ille ostendit et dixit nequaquā dicendum est quod ipse nō scripserit c. Aug. de consens Euangel lib. 1. c. 35. it is not to be said that he did not write because the members wrought that which they learned by the inditing of the Head For whatsoeuer he would haue vs to reade of the things which he did and said he gaue in charge to them as his hands to write the same And thus one and the same Spirit that prescribed the old Law to Moses gaue also expresse charge to the Evangelist Saint Iohn Scribe Reuel 1.11.19 write these things And lastly the reason of this writing Saint Luke renders to Theophilus Luke 1.4 That thou mightst know the certaintie of those things wherein thou hast beene instructed Now as things written are of longer continuance and better assurance whereby we haue the certaintie of our faith and doctrine so likewise by that certainty we inioy the more safetie and for that cause the Apostle Saint Paul tells the Philippians that which hee deliuered by word of mouth being present Phil. 3.1 To write the same things saith he to me it is not grieuous but for you it is safe And this may be a good comfort for all beleeuing Protestants that wee haue these two benefits of the written Word by the doctrine of two Apostles Certaintie and Saftie Scriptura Regula credendi certissima tutissimaque est Bell. de verbo Dei lib. 1. cap. 2 Euseb li. 2. cap. 14. This doctrine was rightly obserued and earnestly pursued by the true beleeuers in the Primitiue Church in so much as it is obserued by Eusebius that the faithfull who had heard the preaching of Saint Peter not thinking that sufficient nor contented with the doctrine of that diuine preaching vnwritten most earnestly intreated Marke that hee would leaue them in writing the Commentaries or records of the doctrine which they had deliuered vnto them br word and ceased not till they had perswaded him thereto Now it is reported saith hee when the Apostle vnderstood this to haue beene done by the reuelation of the holy Ghost he ioyed much in the desire of those men by his authority warranted this Gospel in writing to the reading of the Church Here was a memorable example both for the Certaintie and Safetie of the Christian Faith the faithfull heare the Word of God yet fearing the vncertaintie of that which might bee deliuered vpon report from hand to hand they intreat Marke the Scholler and follower of Peter that hee would commit the same to writing this was performed accordingly and Saint Peter ioyed in the performance of it and withall testified by his approbation that their good motion proceeded from the Holy Ghost In like manner you shall obserue as the Apostle St. Paul wrote those things which he deliuerd by word of mouth to the Philippians so likewise hee deliuers the same things to the Corinthians 1. Cor. 15.3 which hee receiued according to the Scriptures And from hence wil arise a third benefit which is the grand point in question The Scriptures are alone sufficient without the helpe of Traditions for that which Saint Paul hath testified of the Church at Corinth and Philippi the same Nicephorus expresseth more particularly in these words Niceph. Eccles Hist lib. 2. ca. 34. What Saint Paul being present taught by word of mouth amongst the Corinthians Ephesians Galathians Colossians Philippians Thessalonians Iewes Romans and many other persons whereunto the holy Ghost sent him and whom hee begate in the faith of Christ the same things in his absence bee compendiously reuoketh into their memory by his Epistles written vnto them If therefore St. Paul set downe in his Epistles all that doctrine which hee deliuered by word of mouth to those seuerall Churches withall taught that doctrine which he receiued according to the Scriptures it will follow of necessitie that all things necessary to saluation are contained in the Scriptures for hee witnessed of himselfe I haue not shunned to declare all the Councell of God Acts 20.27 Let vs appeale to him touching the sufficiencie of the Scriptures First hee exhorts Timothy 2. Tim. 3.14 to continue in those things which hee had learned and had been assured of neither doth he tell him hee was assured of Traditions but plainly expresseth in that place his meaning of the Holy Scriptures and that it might appeare the Scriptures were not denyed by the Apostles to children and ignorant persons as it is now vsed in the Church of Rome hee testifieth in his behalfe that from a child hee had knowen the holy Scriptures Verse 15. and that it might yet further appeare the Scriptures were sufficient for his sauing knowledge without the helpe of Traditions he protesteth to him Ibidem that they were able to make him wise vnto saluation And lastly lest it might bee thought a particular instruction to Timothie alone and not to the rest of the faithfull he proclaimes the written Word as a generall rule and conclusion for all beleeuers
of the holy Ghost were wholly at the Popes command to breath onely where hee will haue him It is confessed on both sides that Christ is the Way and Trueth and by his word he hath prescribed a sure an infallible rule to find out the truth If the Scripture were but a partiall rule yet by Bellarmines owne confession it is the most certaine Scriptura â—egula credendi cerrissima tutissimaque est Bell. de Verbo Dei lib. 1. cap. 2. and most safe rule of faith Now â—et vs see what is the most certaine rule of the Roman â—aith and on what assured meanes their proselytes may â—est satisfied and infallibly â—nstructed for the saluation â—f their soules Suarez the â—esuite tells vs It is the Catholike truth Veritas Catholica est Pontificem definientem ex Cathedrâ esse RegulaÌ„ Fidei quae errare non potest quaÌ„do aliquid authenticè proponit vniuersa Ecclesia tanquaÌ„ de fide c. Suarez de Tripl virt Theol. Sect. 8. disp 5. de reg pag. 214. Censeo esse rem de fide ceâ—taÌ„ Suar. ibid p. 214. that the Pope defining in his Chaire is the rule of Faith which cannot erre that is wheÌ„ he doth propose any thing authentically to the vniuersall Church to be beleeued 〈◊〉 a diuine faith and thus saith he all Catholike Doctors teach in these dayes and I thinke it 〈◊〉 be a thing certainly to be beleeued This Iesuit maintainâ—â— the Infallibility of the Pope yet speakes but as he thinks and withall tells vs It is thâ— Catholike doctrine of these times when as hee should haue prooued it by ancient Records that it was the Catholike doctrine of all ages For there is no man liuing let him be Papist oâ— Protestant if hee be a man of â—nderstanding but will holâ— it most requisite and absolutely necessary that the rule of faith should be declared by Christ and his Apostles by Catholike Traditions by Generall Councels by the consent of Fathers and the whole Christian world and certainly if the Popes Decrees conclusions be that rule of faith they ought to be confirmed by al those testimonies since on his judgment both Councels Bishops do depend but especially since the error of the Pope is adiudged to be the error of the Vniversall Church Againe he that deliuered what hee thought was the Catholike doctrine of these times touching the Popes Infallibility in generall tels vs of an other point at that time questionable viz. Whether it was to bee beleeued as an Article of faith Idem ibid. pag. 218. that the or that particular Pope were 〈◊〉 true Pope This doctrine saith he I taught at Rome affirmatiuely in the yeere 1585 but withall professeth that many at that time thought otherwise He that proclaimed it to the world that the Popes definitiue sentence in his chaire was the rule of Faith withall professeth that within these few yeeres it was not resolued whether this or that particular Pope might erre or no. And as it was obserued by a judicious and religious Gentleman M Noy of L. Inne for I shall gladly acknowledge any thing that I receiued froÌ„ any man this later question produced a new Quaere viz If the Pope were not a true Pope and Canonically elected then that person which worshipped a Saint canonized by that Pope commits flat Idolatry by reason the Saint wants his right Canonization for want of the Popes true and Canonicall election Many such doubts said he were mooued touching this Rule of Faith which neither the Iesuite was able to resolue nor the Church had as yet determined Hee that can but spell and put these things together would feare and tremble to think he hath no better assurance of his saluation then a doubtfull vncertaine questionable and vrresolued way to guide him into the paths of sauing knowledge And that the world may know the Rule of Faith which ought generally to bee receiued De Fide of all the faithfull is altogether doubtfull in the Roman church I haue summoned 12 of the Popes disciples to deliuer their seuerall opinions concerning the Popes Infallibilitie but how they concurre in witnessing the trueth of this Doctrine I leaue it to bee iudged Bellar. de Rom. Pont. l. 4. c. 6. 1. Bellarmine It is probable that the Pope not onely as Pope cannot erre but as a priuate man cannot fall into Heresie or hold any obstinate opinion contrary to the Faith 2. Albertus Pigghius Piggh. de Eccle. Hier. lib. 6. c. 13. The Iudgement of the Pope is more certaine then the Iudgement of a Generall Councell or else the whole world 3. Hosius Hos lib. 2. cont Brent Bee the wickednesse of Popes neuer so great it can neuer hinder but that this promise of God shall euer be true The Popes shall shew thee the truth of Iudgement 4. Iohannes de Turrecremata Ioh. sum de Eccles lib. 2. cap. 112. It is better to rest vpon the sentence of the Pope which hee deliuers out of Iudgement then the opinions of whatsoeuer wise men in matters of Scripture for euen Caiphas was a High Priest and although hee was wicked yet hee prophecied truely 5. Siluester Prierias Whosoeuer leaneth not to the Doctrine of the Romane Church I'tier contr Lutherum and Bishop of Rome as vnto he Infallible rule of God of which doctrine the holy Scripture hath taken force and authoritie hee is an heretike Episc Bitont Conc. ex Rom. 1. cap 14. Romae habit 6. Cornelius Mus I must ingenuously confesse I would giue more credit to one Pope in matters of faith then to a thousand Augustines Hieromes or Gregories c. For I beleeue and know the chiefe Bishop in matters of faith cannot erre because the authoritie of the Church in determination of things belonging to faith is resident in that Bishop and so the errour of that Bishop should come to be the errour of the vniuersall Church Thus the great Mountaines were in labour and at last appeares Ridiculus Mus This man cares neither for Fathers nor Councells he knowes the Pope cannot erre and he is a man of experience You may beleeue him for hee was a Preacher at twelue yeeres old saith Sixtus Senensis but there are six more of the Popes sworne seruants they are Legales homines and craue audience hauing the said power and iurisdiction with the rest onely they say they cannot flatter they must and will speake the trueth in this howsoeuer the rest bee diuided from them and first concerning the first of the second ranke 7. Alphonsus de Castro We doubt not Non dubitamus an hareticum esse et Papam esse coire in vnuÌ„ possint Non enim credo esse aliquem adeò impudentem Papae assertatoreÌ„ vt ei tribuere hac velit vt nec errare nec interpretatione sacraruÌ„ literarum hallucinari possit cum constet plures Papas adeò illiteratos esse vt Grammaticam penitus ignorent qui fit vt