Infallibility might prove as a Powder-plot to blow up the whole Edifice of Christian Faith as it certainly will if men suffer it to be once planted in their Hearts and Consciences The Jesuites speculative Positions of their Churches transcendent Authority are as the Train the Popes Thunderbolts as the Match to set the whole World on Combustion unlesse his Lordly Designes though in matters of Faith and greatest moment be put in execution without Question or demur as shall God prospering these proceedings most clearly appear in the sequel of this discourse Wherein are to be discussed 1 Their Objections against us the Points of Difference betwixt us with the Positive Grounds of Truth maintained by us 2 The Inconveniences of their Positions Erection of tripple Blasphemy by the overthrow of Christianitie 3 The Original Causes of their Errour in this and such erroncous Perswasions as held by them in other Points not descried by us prove secret Temptations for others to follow them or serve as previal Dispositions for their Agents to work upon 4 The possible Means and particular Manner how Orthodoxal may be distinguished from Heretical Doctrine or the Life-working Sense of Scriptures from Artificial Glosses These Points discussed and the Positive Grounds of Christian Faith cleared as well against the open Assaults of the professed Atheists as the secret Attempts of undermining Papists we may with better security proceed to raise the Foundation laid in the first general Part of the first Book to the height intended SECT I. What Obedience is due to Gods Word what to his Messengers THe whole Scripture saith the Apostle is given by inspiration of God and is profitable to Teach to Reprove to Correct and to Instruct in Righteousnesse that the Man of God may be absolute being made perfect unto all good works What or whom he means by The Man of God is not agreed upon by all that acknowledge his words in the sense he meant them most Infallible and Authentick Some hereby understand onely such men as Timothy was Ministers of Gods word or Prophets of the new Testament and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures for being the Absolute rule of Faith at least to All as well unlearned as learned Yet should they in all reason might Gods Word rule their Reason grant them to be such unto all such as Timothy was publick Teachers men conversant in or consecrated unto Sacred Studies but even This they deny as well as the Former the former in their opinion be more absurd for us to affirm especially holding the Hebrew text only Authentick Briefly they charge us with debasing Peter for advancing Paul or rather for colouring or adorning our pretended sense of Pauls Words that is for giving too little to Peters Successors or the Church too much to Scriptures too little to Spiritual too much to Lay men 2 These are plausible Pretences and sweet Baits to stop the mouthes and mussle the pens of Clergy-men in reformed Churches unto most of whom as they object besides the Spiritual Sword little or nothing is left for their just defence against the Insolencies of rude illiterate profane Laicks And yet who more earnest then they in this Cause against the Church against themselves yet certain it is that no man can be truly for himself unlesse he be first of all for Truth it self of which he that gains the greatest share what other detriment or disparagement soever in the mean time he sustain in the end speeds alwayes best And seeing To Lie or teach amisse is a matter altogether impossible to Omnipotencie it self to be able and willing withall to defend a Falshood or set fair colours on foul Causes is rather Impotencie then Abilitie Hence was that quicquid possumus pro veritate possumus Seeing by Truth we live our Spiritual Life to weaken it for strengthning our Temporal Hopes can never rightly be accounted any true effect of Power but an infallible Argument of great and desperate Imbecillitie 3 For these Reasons since I consecrated my labours to the search of Divine Truth my mind hath been most set to find it out in this present Controversie whereon most others of Moment chiefly depend And as unto the Romanist it is though falsly termed the Catholick so should it be unto us to all that love the Name of Christ The very Christian Cause a Cause with which the Adversaries Fortunes our Faith their Temporal our Spiritual Estate and Hopes must stand or fall a Cause whose Truth and Strength on our part will evidently appear If we first examine what the Antichristian Adversary can oppose against it CAP. I. The Sum of the Romanists Exceptions against the Scriptures 1 THeir Objections against Scriptures spring from this double Root The One that They are no sufficient Rule of Faith but Many Things are to be Believed which are not taught in Them The Second that albeit they were the compleat Rule of Faith yet could they not be known of us but by the Authority of the Church so that all the former Directions for establishing our Assent unto the Scriptures as unto the Words of God Himself were vain seeing this cannot be attained unto but by relying upon Christs visible Church The former of these two Fountains or Roots of Errour I am not here to meddle with elsewhere we shall That the Scriptures teach All Points of Faith set down in this Creed they cannot denie or if they would it shall appear in their several Explications So that the Scripture rightly understood is a competent Rule for the Articles herein contained Let us then see whether the Sense or Meaning of these Scriptures which both They and We hold for Canonical may not be Known Understood and fully Assented unto Immediately and in themselves without relying upon any visible Church or Congregation of men from whose Doctrine we must frame our Belief without distrust of Errour or Examination of their Decrees with any intention to reform them or swarve from them 2 That the Scripture is not the Rule whereon Private Men especially Unlearned ought to rely in matters of Faith from these general Reasons or Topicks they seek to perswade us First admitting the Scriptures to be Infallible in themselves and so consequently to all such as can perfectly understand them in the Language wherin they were written yet to such as understand not that Language they can be no Infallible Rule because they are to them a Rule only as they are Translated but no Unlearned man can be sure that they are translated aright according to the true Intent and meaning of the Holy Ghost for if any man do infallibly Believe this and build his Faith hereupon then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Translating whereof he that is Unlearned can have no sufficient Argument neither out of Scripture nor from Reason Nay Reason teacheth us that in matters of ordinarie capacitie most men are
And may not we I pray you say as much if thus much would serve for us Might not we by the self same Reason teach the People to admit of Translations but only Conditionally as far forth as they shall be perswaded that this was the Meaning of the Scripture or the Word of God For Questionlesse it is more certain that God cannot Erre then that the Pope cannot And it is more necessary unâ—o Christian Belief to hold that God the Father Son and Holy Ghost neither can nor will speak a Lie then that the Pope cannot or will not teach us amisse That the Pope and his Cardinals do arrogate thus much unto themselves is more then the Lay and unlearned People can tell but only by yours and others Relation But that the God of Heaven neither can nor will Teach amisse is a Principle not controversed by any that thinks there is a God 4 Let it then first be granted That God is freer from Errour from Deceiving or being Deceived in Points of Faith or matters of Mans Salvation then the Pope is although he speak ex Cathedra From this Position it followes most directly and most immediately that if the Lay unlearned People of this Land have as good Means and better to know that these Books of Scrpture are Gods own Words then they can have to know that this or that Canon in any Councel was confirmed by the Popes teaching ex Cathedra then must the same People Believe the One more stedfastly then the Other to wit Gods Word as it is read unto them in our Church more stedfastly then the Popes Interpretations Injunctions or Decrees Let us compare the Means of knowing Both. First if the Popes Decrees be a certain Means of knowing any Truth they are as certain a Means of knowing those Scriptures which our Church admits to be Gods Word as of any thing else for the Pope and his Councel have avoucht Them for Such although they adde some more then we acknowledge 5 If the worst then should fall out that can be imagined as if we had Reason to despair of all other Translations save onely of the Vulgar yet that it were the Word of God we might know if by no other Means yet by Consent of the Romish Church and all the People of this Land might be as certain of this Decree as of any the Pope can give But take the same Scripture as it is Translated into our English the People may be as certain that it is the Word of God as they can be that the Trent Councel was Lawfully called or by the Pope confirmed yea much more certain The Jesuites may tell them that these very words being first englished were spoken in the Trent-Councel and confirmed by the Pope Why should they believe it Because they avouch it seriously whom they think able to understand Latin Suppose not only one or two or three but the whole Assembly of our Clergie tels the same People that these reciting the Points of our Salvation are the very Words of God Himself and are for Substance all one in the Hebrew Greek Latin and English What Difference can you here imagine That the Trent-Councel decreed thus the modern Jesuites have it but from Tradition of this Age That God spake thus we have the Consent of all Ages Yea but it is easier to render the Trent-Councels Meaning out of Latin then the Meaning of Gods Word out of Hebrew or Greek Whether it be so or no the unlearned People cannot tell but by hearsay yet if we would take the Vulgar Latin this foolish Objection were none for It is as easie to be Rendred as the Trent-Councel and if the Trent-Councel be true It is the Word of God All then is equal concerning the Difficulties that may arise from the Skill or Ignorance of the Translators of the one or other the Popes Decrees or Scripture Our Ministers know to Render the Meaning of Scripture as well as yours do the Meaning of the Councels Let us now see whether it be as likely that our Ministers Fidelitie in telling them as they are perswaded and as they Believe themselves be not to be presumed as Great To call this in Question were extream Impudencie and Uncivilitie especially seeing we Teach that the people should be throughly instructed in the Truth whereas you hold it for good Christian Policie to hold them in Ignorance Our permitting the free Use of Scriptures to all doth free us from all suspition of Imposture of Guile of which in the Jesuite or learned Papist the denail of like Libertie is a foul Presumption Further let us examin whether from the Matter or Manner of the Popes Decrees there can be any Argument drawn to perswade the People that these are his Decrees and no other Mans more then can be gathered from the Matter and Manner of Scripture Phrase to perswade a man that these are Gods and can be no Mans Words And Here certainly we have infinite Advantage of you For no man of Sense or Reason but must needs suffer himself to be perswaded that it is a far easier matter to Counterfeit the Decrees of the Lateran or Trent-Councel or the Popes Writs Interpretations or Determinations then Artificially to imitate the Invincible and Majestical Word of God either for the Matter or the Manner 6 The Sequel is this that if the Scriptures received by us be obnoxious to any the least Suspition of being Forged then from the same Reasons much more liable to the same Suspition are those which we account the Popes Decrees and therefore in respect of us much lesse to be Believed although otherwise we should grant the Pope Decrees which without controversie were his Decrees indeed to be as Infallible as the Eternal and Immutable Decrees of the Almightie Gods Word oft-times unto Atheists hath discovered it self by the Majestie of Stile and Sublimitie of Matter to be more then Human and therefore Divine not able to imitated by any lying Spirit If any Jesuite will deny this let him make trial of Imitation in the Prophecie of Isaias the Beginning of S. Johns Gospel the Relation of Joseph and his Brethrens Dialogues the Book of Job c. The Majestie of Speech and other Excellencies which appears in them especially if we consider the Time wherein most of them were written doth argue a Divine Spirit in whose Imitation the most accurate Writers of later Ages albeit no man writes excellently but from some Beam of Divine Illumination in the Facultie are but Apish if we read the same Scriptures in the Tongue wherein they were written or in sundry modern Tongues capable of the Divine Splendor which shines in the Original with which the Latin especially in Prose hath greatest Disproportion of all Learned or copious Tongues As for the Popes Decrees they bewray themselves both for the Matter and Manner to be only Human and therefore easie to be imitated by the Spirit of Man subject to many Errours Nor
annexed to any peculiar Men or Company of Men distinct from others by Prerogative of Place Preheminence of Succession and from him or them to be derived unto all others set apart for this Ministerie or whether the Ministerie of any men of what Place or Societie soever whom God hath called to this Function and enabled for the same be sufficient for the begetting of true Faith without any others Confirmation or Approbation of their Doctrine 9 Secondly it is questioned how this Ministery of Man which is necessarily supposed ordinarily both for knowing the Word of God and the true Meaning of it becomes available for the begetting of true Belief in either point In whomsoever the Authoritie of this Ministerial Function be the Question is whether it perform thus much only by Proposing or Expounding the Word which is Infallible or by their Infallible Proposal or Exposition of it that is whether for the attaining of true Belief in both Points mentioned we must relie infallibly upon the Infallible VVord of God only or partly upon it and partly upon the Infallibility of such as expound it unto us Or in other words thus whether the Authoritie or Infallibilitie of any Mans Doctrine or Asseveration concerning these Scriptures or their true Sense be as infallibly to be Believed as those Scriptures themselves are or that Sense of them which the spirit of God hath wrought in our Hearts by sure and undoubted Experience 10 These are the principal Roots and Fountains of Difference between us concerning our present Controversie whence issue and spring these following First Whether Christ whose Authoritie both acknowledge for Infallible hath left any Publick Judge of these Scriptures which both receive or of their right Sense and Meaning from whose Sentence we may not appeal or whether all to whom this Ministrie of Faith is committed be but Expositors of Divine Scriptures so as their Expositions may by all faithful Christians be examined Hence ariseth that other Question whether the Scriptures be the Infallible Rule of Faith If Scripture admit any Judge then is it no Rule of Faith If all Doctrines are to be examined by Scripture then is it a perfect Rule 11 Our Adversaries especially later Jesuites Positions are these The Infallible Authoritie of the present Church that is of some visible Companie of living Men must be as absolutely Believed of all Christians as any Oracle of God and hence would they bind all such as proâ—esse the Catholick Faith in all Causes concerning the Oracles or Word of God to yield the same Obedience unto Decrees and Constitutions of the Church which is due unto these Oracles themselves even to such of them as all Faithful Hearts do undoubtedly know to be Gods written Word 12 The Reasons pretended for this absolute Obedience to be performed unto the Church or visible Company of Men are drawn from the Insufficiency of Scripture either for notifying it self to be the Word of God or the true Sense and Meaning of it self Consequently to these Objections they stifly maintain That the Infallible Authority of the present Church is the mosâ— sure most safe undoubted Rule in all Doubts or Controversies of Faith or in all Points concerning these Oracles of God by which we may certainly know Both without which we cannot possibly know either which are the Oracles of God which not or what is the true Sense and Meaning of such as are received for his Oracles one of the especial Consequents of these Assertions is That this Churches Decisions or Decrees may not be examined by Scriptures 13 Our Churches Assertions concerning the knowledge of Gods Word in general is thus As Gods Word is in it self Infallible so it may be infallibly apprehended and Believed by every Christian unto whom he vouchsafeth to speak after what manner soever he speak unto him Yea whatsoever is necessary for any man to Believe the same must be infallibly written in his heart and on it once written there he must immediately relie not upon any other Authoritie concerning it 14 Or if we speak of Gods written Word our former general Assertion may be restrained thus 15 We are not bound to Believe the Authority of the Church or visible Companiâ— of any living men either concerning the Truth or true Sense of Divine Oracles written so stedfastly and absolutely as we are bound to Believe the Divine written Oracles themselves Consequently to this Assertion we affirm 16. The the Inâ—allible Rule whereupon every Christian in matters of written Verities absolutely and finally without all appeal condition or reservation is to relie must be the Divine written Oracles themselves some of which every Christian hath written in his Heart by the finger of Gods Spirit and Believes immediately In and For themselves not for any Authoritie of Men and these to him must be the Rule for examining all other Doctrines and trying any Masters of Faith But because most in our daies in Matters of Faith and Christian Obedience misse the Celestial Mean and fall into one of the two extreams It shall not be amisse while we seek to divert their course from Sylla to admonish lest they make shipwrack in Charybdis CAP. IV. Shewing the Mean betwixt the two Extremities the one in Excesse proper to the Papists the other in Defect proper to the Anti-papist 1 IT is a Rule in Logick that Two contrary Propositions for their form may be both False And hence it is that many Controversers of our times either in love to the Cause they defend or heat of contention not content only to Contradict but desirous to be most Contrarie to their Adversaries fal into Errour with them No Controversie almost of greater moment this day extant but yields Experiments of this Observation though none more plentiful then this in hand concerning the visible Churches Authoritie or Obedience due to Spiritual Pastours 2 The Papists on the one side demand Infallible Assent and illimited Obedience unto whatsoever the Church shall propose without examination of her Doctrine or appeal which is indeed as we shall afterwards prove to takeaway all the Authority of Gods Word and to erect the present Churches Consistorie above Moses and S. Peters Chair On the other side sundrie by profession Protestants in eagernesse of opposition to the Papists affirm that the Church or Spiritual Pastors must then only be Believed then only be Obeyed when they give Sentence according to the Evident and Expresse Law of God made evident to the Hearts and Consciences of such as must Believe and Obey them And this in one word is to take away all Authoritie of Spiritual Pastors and to deprive them of all Obedience unto whom doubtlesse God by his written Word hath given some special Authoritie and Right to exact some peculiar Obedience of their Flock Now if the Pastor be then only to be Obeyed when he brings evident Commission out of Scripture for those particulars unto which he demands Belief or Obedience
of Canonical Scripture May private Spirits discern their true Sence in matters of Faith as clearly as if they were a Light indeed to thee Oh no you quite mistake his meaning in making such Collections Let Valentian explicate himself in the end of this fourth Paragraph 8 After the Church hath once gathered any Opinion out of Scriptures and thereupon opposeth the Scripture thus understood by it according to the Apostolical Tradition unto contrary Errours It is extream Impiety and wickedness to desire any more either concerning the Authority or Interpretation of that parcel of Scripture under what Pretence soever of Difficulty Obscurity or the like To that Scripture I pray mark his words wel which is commended and expounded unto us by the Authority of the Church that Scripture now ea jam even for this Reason hoc ipso is most Authentick and shines most splendently mojt clearly like a Light videlicet as we have formerly expounded put upon a Candlestick Nay in good sooth just like a Candlestick put upon a Light or Candle For in this Countrey wherein we live we see the Candlestick by vertue of the Light not the Light by means or vertue of the Candlestick And yet if your Church be the Candlestick as you suppose and the Scripture the Light as you expresly acknowledge we must by your Doctrine discern the Light of Scriptures only by the Commendation Explication or Illumination of your Church the Candlestick And this Illumination is only her bare Asseveration for Scriptures she seldom expounds but only by Negatives or Anathemas The best Correction that can be made of this untoward crooked unwieldly Similitude would be this whereas this Doctor supposeth the Pope to be the Church and saith further necesse est ut lumen illud si dei quod in divinis literis splendet praeser at Ecclesia Let him put lucem for lumen and so the Pope being by his Assertion the Church may be truly called Lucifer And then as when Cloth shrinks in the wetting men shape their Garments accordingly making sometimes a Jerkin of that which was intended for a Jacket so out of this unhandsome ill-spun similitude which was marred in the making we may frame a shorter which wil hold exceeding wel on this fashion Even as Satan being the Prince of Darknesse doth to mens seeming transform him self into an Angel of Light Just so doth the Roman Lucifer being by Valentians Confession but the Candlestick labour to transform him self into the Light it self and would be taken for such a Light or Candle as should make the very Light of Heaven it self Gods Word to shine most splendently and clearly by the glorious Beams of his Majestical Infallibility once cast upon it For otherwise unlesse the Supernatural Glory of his Infallibility do infuse Light or adde fresh Lustre to this Light or Lantern of Truth the Candlestick naturally gives no increase of perspicuity to the Light or Candle Which wil shine as clear in a private Mans hands so he wil take the pains to hold it as in a Publick Candlestick But that which I would have the serious Reader to observe especially is this Speech of his Scripture as once commended unto us or expounded by the Churches Authority becomes thereby most Authentick and shines most clearly and most splendently For this same Doctor if a Doctor may be said the same affirming and denying the same in the beginning of that Dispute would gladly shuffle so as he should not be taken with that Trick which wil discredit their Cause for ever and descry their villanous Blasphemy in this Doctrine of their Churches Authority There he would perswade us that he doth not allow of this Speech I believe this or that to be a Divine Revelation because the Church doth tell me so or of this the Church is the Cause why I believe the Divine Revelations whereas this Speech of his Quae Scriptura per Authoritatem doth infer the Authority of the Church to be the very principal and immediate Cause of our Assent unto Scriptures 9 Secondly I would have the sober Christian Reader to observe what an unhallowed and unchristian Conceit it is to admit the Scriptures for a Lantern and yet to affirm that Christians cannot behold the Light therein contained but only as the Church of Rome doth hold it out what is this else but to call the People from the marvailous Light of the Gospel unto the fearful Lightnings of the Law And to make the Pope that Mediator which the People implicitely did request when they desired that Moses might speak to them not God If we be in Christ then are we not called into Mount Sinai to burning Fire Blindnesse Darknesse and Tempests this Light of the Gospel is not environed with a fearful Cloud or Smoak threatning Destruction if we should go up into the Mount to hear the Lord himself speak we have an Advocate with the Father and need not look for a Moses to go up for us while we stand trembling a far off For as our Apostle tels us Heb. 12. 22. We are come unto the Mount Sion and to the City of the living God the celestial Jerusalem and to the company of innumerable Angels and to the congregation of the first-born which are written in heaven and to God the Judge of all and to the Spirits of just and perfect men and to Jesus the Mediator of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel What is the Consequence or Effect of this our Calling Our Apostle makes this Inference verse 25. See therefore that ye despise not him that speaketh Whom did he mean The Pope or Cardinals But they would be but of like Authority as Moses was but he that Speaketh untous is of far greater For so our Apostle collects See that ye despise nâ—t him that speaketh for if they escape not which refused him that spake on Earth much more shall we not escape if we turn away from him which speaketh from Heaven The Israelites I suppose had despised Moses if they had admitted any other infallible Teacher besides him whilest he was alive or believed any other as wel as his Writings after his death but only so far forth as they could discern their Words to be consonant unto his If Moses Writings were to these Jews a plain Rule of Faith then much more must Christs Word registred by his Apostles and Evangelists by the Rule of Faith unto us That Moses Doctrine was their Rule of Faith a Rule most plain and easie these places following abundantly testifie CAP. XVII That the Mosaical Writings were a most perfect Rule plain and easie to the Ancient Israelites 1 SO perfect Directions had Moses left for Posterities perpetual instruction that a great Prophet in later Ages desirous to bring Gods people into the right Paths which their Fathers had forsaken and for this purpose professing to impart to them whatsoever he had
III. That The continual practise of Hereticks in urging Scriptures to establish Heresie and the diversity of opinions amongst the Learned about the Sense of Them is no just Exception why They should not be acknowledged as the Sole Entire and Compleat Rule of Faith OUt of the former Discourse their other Objections are almost answered already and they be especially Two The first If the Scriptures be plain and easie how comes it to passe that there should be such Contentions amongst the Learned about them Or whence is it that every Heretick is so forward to urge Scriptures for his Opinion even to the Death The Second lies as it were in the womb of this as this did in the former's and drawn out in its proper shape is thus There can be no certain Means of taking up controversies or contentions in the Church but only by admitting an Infallible Authority for deciding all controversies viva voce seeing the Scripture is alwayes made a party on all sides in such contentions 2 In the former Objection they indict the Scriptures as the Principal in the later our Church as an Abetter of such Quarrels and Contentions as it breeds For our Church we shall answer in the next for Gods Word in this present Section CAP. XIX Containing the true State of the Question with the Adversaries General Objections against the Truth 1 IT cannot be denied that alwayes there have been and alwayes will continue Contentions amongst learned men in Points of Faith or Doctrine or about the true Sence or Meaning of Scriptures in these other Cases For thus much these Scriptures themselves do plainly witnesse Oporâ—… esse haereses For there must be Heresies even among you that they which are approved among you might be known But the Question is not whether there have been now are or alwayes shall continue many Contentions about the Sense of Scripture but First Whether the Scriptures have not plainly set down the original Causes and nurses of such Contentions and the Means how to avoid them so men will be ruled by them most plain for this purpose or Secondly Whether not submitting their wils desires and affections unto these plain and perspicuous Rules of life this supposed Infallible Rule of the Romish Church can prevent remove or compose all such Contentions according to the Truth and cause men stedfastly hold the Unity of Faith in the Bond of Peace 3 The Causes of Contentions about the Sence of Scriptures are the very same with the fore-mentioned which made the Scriptures unto sundry seem Obscure or the same which make men to mistake their true Sence and Meaning For even these Wars and Contentions whereof we speak specially these arise from Lusts which sight in our members †we lust and have not we envy and have indignation and cannot obtain we fight and war and got nothing not the Truth which we seek because we ask it not Do not such as contends most about the true Sence ask it most doth not every Heretick the earnester he is professe that he prayes for the Truth so much the more servently yea but such men receive not that which they so earnestly ask because they ask it amisse They desire skill in Scripture to advance their own Conceits and maintain their foolish and carnal Affections otherwise asking they should have and seeking they should find especially the true Sence and Meaning of Gods Word which must instruct us how to frame all our other Petitions unto God aright 4 These and infinite like places we acknowledge plainly declaring the Causes of Contentions and as many more some of which shall be here and there inserted directing us how to avoid all occasions of striâ—e and debate Both which if we observe Contentions will quickly cease Which those not observed must increase as a just punishment of Truth neglected coâ—…icted or low esteemed notwithstanding the best indeavours of any Authority upon earth imaginable to the contrary 5 But some perhaps will demand Is there no use of Humane Authority in this Case yes As for the begetting of true and lively Faith we supose the live-voice of an Ordinary Ministery as the Organ whereby the written Word must be conveyed to our Spirits so for retaining the Unity of this Faith in the Bond of Peace for suppressing or preventing all Occasions of Schismes Heresies or Contentions we acknowledge the necessary Use of a Lawfull Magistracie yet no infallibilitie in either The proper end and use of Both is to espouse mens Souls with an indissoluble knot of Love and Loyaltie unto the written Word the only Infallible Rule of that Faith whereby they live The One by unfolding the generall Points or Maximes of Christian Faith The other by constraining them at least to a civil Practise of undoubted Principles acknowledged by all and inhibiting such Courses as the Moral Precepts of this Canon have defected for Causes and Nurses of Contention Our Adversaries whether out of wilfull malice or oversight or out of both according to the diversities of their tempers have taken occasion to traduce our Churches Doctrine as if it admitted no Means for preventing or composing Contentions but onely the bare letter of Scripture Whereas we all teach that the written Word is the onely Means Infallible not the onely Means Simplie for effecting Both. Nor doth it skill how necessary either Ministerial Expositions or Juridical Decisions be for bringing us unto or retaining us in the Unitie of the Truth professed for not Necessity of Means but Infallibility of Direction is the proper unseparable Condition of the Rule of Faith And seeing Gods Word only endures for ever and therefore onely is Infallible it must be the Sole Rule of Faith how many or how necessary soever the Means be that must bring us to the true Knowledge of it 6 Valentian and Saero-boscus think it all One to acknowledge no Ecclesiasticall Authority or use of Ministerie and not to acknowledge an Infallibility in Both. But this is a Position devoid both of Sense and Reason For As our Senses though of themselves onely capable of particular and Material Objects subject to change and contingencie are the necessary and onely ordinary Means whereby our Intellective Facultie is brought to apprehend Universal and immaterial Principles whose Truth is necessary everlasting and immutable So may the Ministery and Magistracie though both in themselves fallible and obnoxious to Errors be the necessary and onely ordinary Means whereby we are brought as it were by a sensible Induction to the infallible Acknowledgement of the supernatural divine eternal Truths which are the proper Object of the illuminated or spiritual as immaterial and universal Principles are of the natural understanding which shall God willing be declared hereafter In this place I onely thought good to forewarn the Reader of this Hiatus in our Adversaries Collections whereunto the blind and ignorant English Papist led by such blinded forraign Guides as Valentian and Sacro-â—osâ—â—â— who either
Fathers who had learned Christian Obedience alwayes ready to give honour where honour was due would most willingly have acknowledged so absolute a Soveraigntie and could have been glad to have used the Benefits of it to have spared themselves a great deal of trouble and pains if it could have been proved then to have been such an excellent Mean for allaying all Contentions amongst the Learned The Pope was much to blame to let Athanasuis suffer such pains exile and abuse by the Arian faction in the defence of the Truth if his Infallibilitie could have composed the Quarrel Austin hath been famous throughout all Generations since for his learned Labours against the Pelagian Heresie Cyril for his accurate Confutation of Nestorius and yet the Scripture was the best Weapon they knew Neither of them did ever appeal to the Popes Infallibilitie not the Popes themselves which then lived would have used any other Rule but Scripture for their own defence 3 Your usuall Argumentis that unlesse God had left such an infallible Authority as might take up all Controversies he had not sufficiently provided for his Church Then by your consent he left such an Authority as was sufficient to perform this good service to it To whom then did he commit it To the Sea of Rome say you How chanceth it your fore-elders did not put it in practise and make the Power of it better known This Blame you cannot lay 〈◊〉 the Almighty for he for his part by your confession provided abundantly for the Peace and Quiet of his Church And yet it seems the Church was ill provided for when Schisms and Heresies sprung so fast This therefore was your Churches fault that bore this Spiritual Sword in vain and world not use it when the Christian world stood most in need of it for the 〈◊〉 Decision of Controversies So then although we should grant you that your Church had sometimes the Birth-right amongst all the Israel of God yâ—â— might we justly say of it as old Israel said of Reuben his eldest son Thy â—â—nity is gone and we were to seek this Supream Authority if God had given any such Supremacy to any in some other Tribe which were likely to use it better 4 If you reply your Churches Authority in composing Controversies amongst the learned hath been better known since that flourishing Agâ—â— learned and religious Fathers and since it hath been so well known and acknowledged Heresies have been more thin sown then before few or 〈◊〉 till Luther arose daring to confront the Church or Popes Authority with Scripture You give us hereby just cause to suspect that Heresie had get the upper hand of Truth for the Multitude of followers that there had been a general Combination in Falshood till Luther brake it For if sundry 〈◊〉 the Ancient Hereticks with whose Doctrine the Primitive Church was pesterâ—… could under pretence of Scripture have got into Supream Authority or 〈◊〉 established their Propositions framed as they thought out of Gods Word with strength of Temporal Sword as Mahomet did his It were great Simplicity to think that they could not have been content to have let the Scriptures sleep or have threatned all with Death and Destruction that should have urged them to the prejudice of their Opinions especially of such Opinions as did concern their Dignity For all Falshood and Spiritual Blindnesse hates this Light and could either wish it put out or them utterly extinct that Object it to them As he that hath wound himself into anothers Inheritance by some quirk in Law or Captious clause not well understood would not be much offended to have all Evidences of primary Copies either burnt or buried even That by which he got it if It upon better Consideration or more indifferent hearing were likely to overthrow his Title 5 And if we may guesse at the course of Satans Policy in watching his Opportunities to effect his purpose by the customary fashion of secular Politicians his Schollars in like Cases most probable it is that after these Broâ—'s of Dissention about the Gospel of Peace so frequent in the Primitive Church the great Calamities and bodily Affliction which followed thereon most men grew weary of their Spiritual Warfare and became slothful in the search of Scriptures the only Armory for all munition in this kind of war Every man afterwards in the fresh memory of the Church their Mothers bleeding Wounds and the Desolation which had ensued these furious Broâ—'s became more tractable to entertain conditions of Peace and Satan himself who had sown the seeds of all the former Dissention after he saw all or most weary of war was content to turn Peace-maker for his own advantage These were as the first Preparations for laying the Foundations of the myâ—â—cal â—abel in whose erection the Marner Method and Circumstances of the formers dissolution are all inverted The Building of the first was hindered by the Confusion of Tongues or the Division of one Language into many whence insued the scattering of the People throughout the earth the second was finished by the Concourse of divers People and the Composition or Confusion of different Languages For as Goropius acutely observes the present temper of modern Italian Spanish French we may adde of our English Dialects was from the mixture of the Roman and Barbarous Tongues whilest the natural inhabitants of these Countries before accustomed to the Roman Language and the Barbarians which at that time over-ran them were inforced to imitate each other in their words and manner of speech that they might be the better understood in matters of necessary Commerce or ordinary Contracts And this is the true reason why our Ancient English Latinisms are not as the Latin Graecisms which were derived by Art and Imitation from clear Helicon extracted from the purest Roman but from Latin of the base and vulgar stamp This Confusion of the Latin and other barbarous Tongues was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Heresies Heathenish Rites and several kinds of Paganisms whilest the Romans who had already begun to distaste the Truth sought by lying Legends and false Wonders to please the grosse Palate of the Goths Vandals Hunnes Alans Franks and Saxons and they again here-with delighted were content to imitate the other in sundry sacred and religious Rites so as neither kept their Ancient Religion but all imbraced this mixture or new confused Masse And to speak properly that Unity whereof the Adversary so much boasts since that flourishing Age of Fathers wherein Contentions were so rife and the Roman Church no better esteemed then some of her sisters was not a Positive Consent in the sincere Truth wrought by the Spirit of God as a perfect Homogeneal mixture by true and lively heat but rather a bare Negation of actual Dissention caused by a dull Confusion of the dregs of Errour coagulate and congealed together by Ignorance
challenge another as free and absolute as himself for his Tributarie or Vassal and traduce him for a seditious member of Christendome because he would not compose the Quarrel thus injuriously sought with the surrender of his Crown and Dignitie 3 Princes may conclude a Peace for civil and free commerce of their People though professing sundry Religions and they and their Clergie might perhaps procure a mitigation of some other Points now much in Controversie but Though all others might yet This admits no terms of parly for any possible Reconcilement The natural Separation of this Island from those Countries wherein this Doctrine is professed shall serve as an everlasting Emblem of the Inhabitants divided hearts at least in this Point of Religion and let them O Lord be cut off speedily from amongst us and their Posterity transported hence never to enjoy again the least good thing this Land affords let no print of their Memory be extant so much as in a tree or stone within our Coast or let their Names by such as remain here after them be never mentioned or alwayes to their endlesse shame who living here amongst us will not imprint these or like Wishes in their hearts and daily mention them in their Prayers Littora littoribus contraria fluctibus undas Imprecor arma armis pugnent ipsique nepotes Which words though uttered in another case applied to this sound thus much to all wel-affected English or Brittish ears Let our and for ain Coasts joyn battel in the Main Ere this foul blasphemy Great Brittain ever stain Where never let it come but floating in a floud Of ours our nephews and their childrens childrens bloud 4 The Leaven of the Pharisees whereof our Saviour willed his Disciples to beware was sweet Bread in respect of this pestiferous Dough whose poison is so diffused througout the whole Body and Masse of Romish Religion as it hath polluted every parcel therein and makes even those particular Points to be damnable in modern Papists which in the Ancient holding them from other Grounds were pardonable Such as held a kind of Purgatorie or third Place after this life Evangelical Counsels Invocation of Saints or the like because they thought the Scripture taught them were deceived in these particular Scriptures but yet reserved their faithful Allegiance to Gods Word in general Nay even those particular Errours and mistakings of the sense of Scriptures were witnesses and pledges of their Obedience unto the Scripture or Word of God when they therefore Believed them because they were immediately perswaded in Conscience that the Scriptures the Rule of their Conscience did teach them But while you hold the same Opinions not because you are perswaded in Conscience immediately ruled by Scripture that they are contained in Scripture but because the Church which as ye suppose cannot erre doth teach them or to speak more plainly whiles you your selves either Believe or teach others to Believe them or the Scriptures concerning them because the Church whose Authoritie in this and all other Cases you acknowledge for the infallible Rule of your Faith commands you so to do you hereby openly renounce your own and sollicit the the people to alienate their Allegiance from God and his Word and the passing over or yielding up of stedfast and absolute Assent unto any particular Point in your Religion upon these Grounds is as evident a witnesse of high Treason committed against GOD by the partie thus believing a swearing of that Fealtie or Allegiance to a pretended Vicegerent or Deputy which is only due to the Prince himself would be in a natural and sworn subject Wherefore the supposed Infallibility of your Church is no such excellent Means of taking up all Controversies if your meaning be in the former sense proposed For it is so far from taking up all that it puts an Imposibility of having any betwixt you and as taken up unlesse you abjure it quite for it makes all the rest of your Opinions deadly to such as stedfastly Believe it or for it them 5 Your meaning then must be That this Infallibility of your Church would be an excellent Means for taking up all Controversies if all men would subscribe unto it Indeed I must confesse there would soon be an end of all or rather no controversies should ever be begun if every man would resolve with himself not to dissent from others but let them hold what they list he would hold the very same or if all men would bind themselves to abide some one Mans or a Major part of some few or more determinate persons Determinations without more ado In this case one might say of his Judge He shall determin for me and another might reply nay but for my Opinion the third might say He shall judge as I will have him and the fourth reply or rather as I will and yet never a one dissent from other but all agree All of them might have the Judges Sentence at as absolute command as the Shepheard had the Weather For every one might have him determin as he pleased because all of them were fully resolved to be pleased with whatsoever he should determin If you dream of such an Unitie in Faith or such a manner of composing Contentions it must be further disputed whether this were not an open Dissention or solemn Compact for moving a general Apostasie from the true Faith And they that labour for such an Union in points of Faith and Salvation do in effect solicite the whole Christian world to run hand in hand but head-long into open Insidelitie lest perhaps by breaking companies some might slide into Schisms and Heresies Should the Ramists and Aristotelians or generally all the Professors of Secular Arts and Sciences in our Universities bind themselves under penaltie of Expulsion or by solemn Vow never to swerve from the Bedle of beggers or John-a-dogs his determinations and resolutions in any point of Logick Philosophie or Metaphysicks would this be a sweet match to take up all Controversies or Contentions between Colledge and Colledge in our Schools were this so excellent a way to retain the Unitie of the Truth and skill in those Faculties or rather the only readie way to make all bond-slaves to Errour Ignorance and Falshood And yet might we with more safety delegate greater Authority in these cases to every one then we may to any living in matters of Faith and Religion over which or over our selves in respect of which we have no lawful Power or Authority For this and other Reasons should we be more afraid to subscribe unto any mortal mans Authority as unto a Judge most absolute and infallible whose decrees we may not resist from whose Sentence we may not appeal in matters of Faith then to refer our seves wholly unto the sole Judgement of the meerest natural Fool living in matters of secular Learning and natural Knowledge For besides the danger hence accrewing to our selves GOD our Creator Christ our Redeemer and the Holy
taken as a typical Prophesie of the Popes Infallible Authoritie such a Prophesie of it I mean as the History of the Paschal Lamb was of Christs Passion if they will hold the first member of the former division That the Holy Ghost doth first teach us Infallibly to Believe these Scriptures which they urge for the Infallibility of their Church and having once made us infallibly to Believe them refers us to the Churches Infallibilitie taught and Believed by them for the Rule of Faith in all other Articles 11 Sed quia hac non successit alia aggredien lum est via Let us now see whether they be like to find any better successe by following the second member of the forementioned Division i. If they should say We must infallibly Believe the Churches Infallibilitie in expounding Scriptures or Points of Faith before we can infallibly Believe them to be the Word of God or to contain in them Doctrines of Faith This indeed they must say if they hold their Churches Authority to be the Rule of Faith or whereby infalliblie to distinguish Divine Truth from Apocryphal 12 Let us first take the Proposition supposed for Disputations sake viz. We must believe the Churches Infallible Authority before we can believe the Scripture to be the Infallible Oracles of God Secondly let us consider but this one part of the Churches infallible Authority which all the Modern Papists acknowledge That the Scriptures cannot be known infallibly to be the Word of God but by the confirmation of the present Church And let us see how these two Assertions can stand together By the first the Churches infallible Authority must be infalliblie Believed before Scriptures By the second which contains the chief part of the Churches Infallibilitie the Scriptures cannot be infallibly acknowledged or believed to be the Word of God but upon former supposal of Believing the Churches Infallibilitie confirming this Truth unto us 13 Here let all whose Brains are not intoxicate with the wine of Fornication pause a while and contemplate what Babylonish giddinesse hath possest their Brains that have run round about so long though alwayes staggering in urging Scriptures for to prove that as an Article of Belief which must be infallibly Believed before those places of Scriptures which they urge for it or else nor they nor any other Scriptures can ever be stedfastly Believed to be the Word of GOD or to have sufficient Authoritie in them to cause stedfast Belief unto that which they teach For this is the Issue of all our Adversaries Arguments in this Point That such matters as are contained in Scriptures cannot be stedfastly acknowledged or Believed for Supernatural or Divine Truths until they be confirmed by this Infallible Authority of the present Church Where again I would have the Reader call to mind what was before observed out of Bellarmines Positions That this Infallibility of the Church consists directly in this that it is perpetually assisted by the Holy Ghost and it is all one with them to say We Believe the Churches infallible Authority in matters of Faith and to say We Believe the Church is perpetually assisted by the Holy Ghost Again by all the later Jesuiteâ— Positions it is all one to say We Believe the Church is perpetually assisted by the Holy Ghost in determining matters of Faith and to say We Beleeve that the Pope speaking ex Cathedra is assisted perpetually by the Holy Ghost in determining matters of Faith 14 Out of these Assertions compared with the Proposition supposed The Churches infallibilitie must be Believed before Scripture or other Articles of Faith this will immediately and directly follow We must Believe that the Holy Ghost the Supreme Judge of Scriptures and matters of Faith doth infalliblie assist the Church or Pope speaking ex Cathedra before we can Believe that there is an Holy Ghost For this is one Article of Faith taught in Scriptures which Scriptures say our Adversaries cannot be Believed but by the confirmation of the Churches Infallible Authority and this infallible Authoritie consists as we said before in this that it is infallibly assisted by the Holy Ghost wherefore the Conclusion of this absurd Position is That we must first Believe the Holy Ghost is perpetually resident in the Popes breast or Consistory of Rome before it can be Believed that there is an Holy Ghost or Divine Trinitie in Heaven If we consider the Practise of our Adversaries in urging Scripture to prove their Churches Infallibility to be the Rule of Faith they should in Reason admit the first member of the fore-mentioned Division and hold that the Scriptures must be infallibly Believed for the Word of God before the Infallibilitie of the Church which they seek to prove by Scriptures can be infallibly Believed But again if we consider their assertions concerning the Churches Infallibilitie That the Scriptures cannot be known to be the Scriptures but by It and that It is the Rule of Faith they must of necessitie admit the second member of the fore-cited Division and maintain that the Churches Infallibilitie must infallibly be Believed before we can Believe the Scriptures to be the infallible Oracles of God For Regula semper est prior regulato but the Churches Infallibilitie is the Rule of Faith by their Positions and to Believe the Scripture to be the infallible Oracles of God is a main Point of Faith and necessary to Salvation for This is the Iesuites principal Topick to disprove the Scriptures Sufficiencie for being the Rule of Faith in all Points because it containeth not this one Point viz. that the Scriptures are the infallible Oracles of God It is hence evidently proved that neither of the two first members of the former Division can stand either with Reason the Allegators Practise or Positions For the first quite overthrows their Positions concerning their Churches Infallible Authoritie The second proves their Practise to be most absurd in urging Scriptures for to prove it And yet the third member is of all the three the most absurd albeit not so dissonant to their Positions or Practise in this Point because as are they so is it Senselesse both which will evidently appear by the bare proposal of it 15 The third member was That we must infallibly Believe the Scriptures to be the Oracles of God and the Churches Infallibilitic both together without any Prioritie of Time order or nature First if this Assertion be true then cannot the Churches Infallibility serve as a Rule to know the Scriptures to be the Word of GOD infalliblie because regula prior est regulato But by this Assertion there is no Priority in the Churches Infallibilitie their supposed Rule in respect of our knowing or Believing the Scriptures to be the Oracles of GOD. Secondly if the former Assertion be true then neither can the Scriptures prove the Churches Infallibility nor the Churches Infallibility prove the Scriptures to be the Word of God unto any Believer For all Means or
uncertain Of the infallible Church But her Infallibility is called in question and any Church may challenge this Prerogative as wel as theirs unlesse they can shew a better Title Without Revelation from above it is stil uncertain fide divina whether we are to Believe any Churches Infallibility concerning Scripture Or if any which of all Revelations from above we acknowledge none but the written Word they acknowledge Traditions as wel as It yet so as the Scriptures by their Confession are as certain as Tradition which they make equal only with the written Word acknowledged by us not above it Wherefore if the Scriptures be in themselves by their Objections uncertain then is Tradition as uncertain What shall assure us of the Truth of either The infallible Church But this can assure no man unlesse he first Believe it for certain and infallibly What shal make it certain to us The Scriptures But they are uncertain say our Adversaries and the Church must confirm their certainty unto us Though this Circle wherein Valentian and Sacroboscus have run giddie were of force to raise up all the Spirits in Hel and though they raised should sift all the Jesuites Brains in the world yet should not all the invention of Man with the help of Devils be able to find out the least Probability of avoiding the former Inconvenience Nay they should far sooner make ropes of the sand in the Adriatick Sea so strong as would hale Italy unto the Islands of Devils before they could teach all the Jesuites in the world so much Geometry as to make one of these Uncertainties support another CAP. XXXI The Unsufficiency of the Roman Rule of Faith for effecting what it aims at albeit we grant all they demand the ridiculous use thereof amongst such as do acknowledge it 1. WHen I was a Child as our Apostle saith and spake as a child understood as a child I thought some great matters might be contained under those Hyperbolical and swelling Titles of the Romish Church where-with mine ears were often filled And although I had been instructed to the contrary yet could I have wished her doctrine true such was my Affection to her shape as it was falsely represented to my childish Fantasie But after the Day-star had shined in mine heart the former Humour wherewith the eye-sight of my infant mind had been corrupted was quickly dispelled Once able to look more narrowly into the subtilest of her School-mens Disputes and examin her learned Clerks Apologies for her by the Gospels Light I saw clearly how by presenting meer shews or shadows of Truth they led weak-sighted Souls into Error as it were in a mist in the beginning of their works usually inserting pretended Grounds here and there as they espie occasion of their intended Conclusions supported with some sleight Reasons for the present feeding us with expectation of better Proofs either in some other work or a great way after in the same which may stay our minds til we come at them where they return us back again to what is past that being now far off and most particulars out of mind may seem not altogether nothing to such as wil not take pains to review it And thus in fine as the mist so their Proofs seem every where somewhat til a man come near them but then so vanish as he shall see nothing of that he looked for 2 Bellarmins books de verbo Dei compared with those others of his de Romano Pontifice c. and Valentians Analysis fidei wil easily approve this observation to him that shal read them through with Attention Both of them in the beginning of their works promising great matters made me expect some extraordinary proof in the processe but finding them best at the first always ambitions in producing multitude of Allegations to little purpose copious in bestowing glorious Titles and Prerogatives upon their Holy Church and yet finally contracting her Universalitie and sacred Catholickship into one mans breast who by their own Confession may be so carnally grosse that he cannot draw any spiritual breath their former goodly Encomions ending thus made me call to mind how crafty companions cozen children of what they love or stay their crying at what they dislike by promising them some Gallant â—ine Gâ—â—die Trim Goodly Brave Golden New Nothing Such brave Epithets so ravish a childs thoughts as at the first hearing he parts with any thing he hath or forbears to seek what otherwise he would have in hope of such a gay reward never looking into the substance of what is promised which was indeed just nothing With like bombast outsides do modern Priests Jesuites terrifie silly souls men or women meer children in understanding from all communion with our Church leading them through such painted Forefronts or fained but sightly Entrances into their vast imaginary empty Paradise wherein grows nothing but forbidden Fruit. Though Volums they write huge and large and in the sublimity of their speculative imaginations fetch Arguments from beyond the Moon yet unto him that hath but the eye of ordinary Reason in his head not blinded by their juglings their best Collections prove in the end but like the drawing of a net spread far and wide in the open air able to retain nothing of what it had compadded only such as looked a far off or had brains so weak or sight so ill disposed as could not distinguish betwixt the element of air and water making more then an ordinary stir in fetching so huge a draught might happily suspect some goodly Catch 3 Suppose we should grant that the Pope whiles he speaks ex cathedra cannot erre who shall I am sure no Jesuit or private Spirit can without all ambiguity and pretence of gainsaying determin directly and absolutely what it is to speâ—k ex cathedra And it is not to be expected that the Pope will ex cathedra define what it is to define a thing ex cathedra in such sort as shall leave â—…sion to excuse his Errour if he should be urged with a Sentence ex cathedraâ— which to the Major part of professed Christians might seem doubtful whether it were palpably erroneous or no. But suppose we knew directly and authentically what it were to speak ex cathedra and when the Pope did indeed so speak when not which no man can know but only by hear-say unlesse such as hear him give Sentence yet what Assurance can the Jesuites give unto the Christian World that his Holiness shal so determin or speak as often as the Peace of Christs Church or Weal of Christendom shal require That he shal speak de sacto ex cathedra whensoever the Church stands in need of a Decision the Papists themselves do not hold as any part of his Infallibility but only that he is able so to speak when his Infallibility wil. And â—… on 〈◊〉 arâ—umâ—ntum No man in their judgement can or ought â—…rain him to a â—…cision except he list And seeing they
The â—esuits unwillingnesse to acknowledge the Churches proposal for the True Cause of his faith Of differences and agreements about the final Resolution of faith either amongst the adversaries themselves or betwixt us and them 464 27 That the Churches proposal is the true immediate and prime cause of all absolute Belief my Romanist can have concerning any determinate divine revelation 468 28 Discovering either the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolved into the Churches veracitie or infallibility that possibly it cannot be resolved into any branch of the First Truth 471 29 What manner of causal dependance Romish belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 478 30 Declaring how the first main ground of Romish faith leads directly unto Atheisâ— the second unto preposterous Heathenism or Idolatry 484 31 Proving the last assertion or generally the imputations laid upon the Papacie by that authority the â—esuites expreslie give unto the Pope in matters of particular Fact as in the Canonizing of Saints 495 32 What danger by this blasphemous doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which have been since the world began or can be imagined 〈◊〉 Christ come to judgement this Apostasie of the Iesuites is the most abominable and conâ—…ous against the blessed Trinity 499 BLASPHEMOUS POSITIONS OF JESUITES And other Later ROMANISTS Concerning the Authority of their CHURCH The Third Book of Comments upon the CREED SECT I. Containing the Assertions of the Romish Church whence her threefold Blasphemy springs HAving in the former dispute clearly acquitted as well Gods Word for breeding as our Church from nursing Contentions Schisms and Heresies we may in this by course of common equity more freely accuse their injurious calumniators And because our purpose is not to charge them with forgery of any particular though grossest Heresies or Blasphemies though most hideous but for erecting an Intire Frame capacious of all Villanies imaginable far surpassing the Hugest Mathematical Form human fancy could have conceived of such matters but only from inspection of this real and material patern which by degrees insensible hath grown up with the Mysterie of Iniquity as the Bark doth with the Tree Such inconsiderate passionate speeches as heat of contention in personal quarrels hath extracted from some one or few of their private Writers shall not be produced to give evidence against the Church their Mother whose trial shall be as far as may be by her Peers either by her own publick determinations in this controversie or joynt consent of her authorized best approved Advocates in opening the Title or unfolding the contents of that Prerogative which they challenge for her 2 Our accusations are grounded upon their Positions before set down when we explicated the differences betwixt us The Position in brief is This That the infallible authority of the present Church is the most sure most safe undoubted rule in all doubts or controversies of faith or in all points concerning the Oracles of God by which we may certainly know both without which we cannot possibly know either which are the Oracles of God which not or what is the true sense and meaning of such as are received for his Oracles whether written or unwritten 3 The extent of divine Oracles or number of Canonical books hath been as our Adversaries pretend very questionable amongst the Ancient though such of the Fathers as for their skil in antiquity were in all unpartial judgments most competent Judges in this cause were altogether for us against the Romanists and such as were for their opinion were but for it upon an errour as thinking the Jews had acknowledged all those books of the old Testament for Canonical Scripture which the Churches wherein they lived received for such or that the Christian Church did acknowledg all for Canonical which they allowed to be publickly read Safe it was our adversaries cannot deny for the Ancient to dissent one from another in this question or to suspend their assent till new probabilities might sway them one way or other No reasons have been produced since sufficient to move any ingenious mind unto more peremptory resolutions yet doth the Councel of Trent bind all to an absolute acknowledgement of those Books for Canonical which by their own confession were rejected by S. Hierom and other Fathers If any shall not receive the whole Books with all their parts usually read in the Church and as they are extant in the old vulgar for sacred and Canonical Let him be accursed So are all by the same decree that wil not acknowledg such unwritten traditions as the Romish Church pretends to have come from Christ and his Apostles for divine and of authority equal with the written word 4 So generally is this opinion received so fully believed in that Church That many of her Sons even whilest they write against us forgetting with whom they have to deal take it as granted That the Scriptures cannot be known to be Gods word but by the Infallible authority of the present Church And from this supposition as from a truth sufficiently known though never proved they labour in the next place to infer That without submission of our faith to the Churches publick spirit we cannot infallibly distinguish the orthodoxal or divine sense of Gods Oracles whether written or unwritten from heretical or human 5 Should we admit written Traditions and the Church withal as absolute Judge to determin which are Apostolical which not little would it boot us to question with them about their meaning For when the point should come to trial we might be sure to have the very words framed to whatsoever sense should be most favourable for justifying Romish practises And even of Gods written Oracles whose words or characters as he in his wisdom hath provided cannot now be altered by an Index Expurgatorius at their pleasure That such a sense as shall be most serviceable for their Turn may as time shall minister occasion be more commodiously gathered the Trent Fathers immediately after the former decree for establishing unwritten Traditions and amplifying the extent of divine written Oracles have in great wisdom authorized the old and vulgar translation of the whole Canon Which though it were not purposely framed to maintain Popery as some of our writers say they have as frivolously as maliciously objected yet certainly as well the escapes and errors of those unskilful or ill-furnished interpreters as the negligence of transcribers or other defects incident to that work from the simplicitie of most ancient the injuries or calamities of insuing times were amongst others as the first heads or petty springs of that raging sloud of impiety which had well nigh drowned the whole Christian world in perdition by continually receiving into its chanel once thus wrought the dregs and filth of every other error under heaven
perswasions receive increase of strength from addition of probabilities But his words are more general and concern not onely uncertain but all perswasions that a faithfull man in this life can have of Gods Word at least of those Writings which we and they acknowledge for such and the mark he aims at is That no perswasion in Divine matters can be certain without the Churches confirmation as he expressely addeth in his answer to the next Argument 3 If the Reader will be attentive he shall easily perceive that not our Writers Objections but Bellarmias Answer is tainted with a quivecation For this speech of his The Church doth judge whether that which the Scriptures 〈◊〉 be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitely or indeterminately for that which God hath spoken whatsoever that be Or Of those particular Scriptures which we and they acknowledge or any determinate written or unwritten precepts questionable whether they were from God or no. 4 If we speak of Scriptures in the former sence Bellarmins answer is true For the Romish Church doth not take upon her to judge whether that which is supposed or acknowledged by all for Gods Word be most true in it proper and native but indeterminate sence seeing this is a Maxim unquestionable amongst all such as have any notion of a Dietie Whatsoever God hath spoken is most true in that sense wherein he meant it But if we descend to any terminate speeches written or unwritten either acknowledged or supposed for Gods Word or such as can but ground any possible question whether they are Gods Words or no the present Romish Church doth take upon her absolutely to judge of all and every part of them For this is the very Abstract or abridgement of that infinite Prerogative which she challengeth All man must infalliblie believe That to be Gods Word which she commends That not to be His Word which she disclaims for such So as onely the former transcendent and indeterminate truth Whatsoever God saith is true is exempt from the Popes unlimited transcendent royal sentence no other word or syllable of truth which we can imagine God hath or might have spoken since the World began either by his own or his Sons mouth by the Ministery of his Angels Prophets Apostles or Evangelists but is every way absolutely subject to the Popes Monarchical censure 5 And here let not the Reader mistake it as any argument of our Adversaries ingenuitie that they will for their own advantage vouchsafe to grant what no Heathen Idolater did ever deny Whatsoever God saith is true For unlesse this were granted by all the Pope could have no possible grounds of pretence or claim to his absolute Infallibilitie or infinite supremacie over all And that which his hirelings seek to build upon the former foundation is Whatsoever the Pope hath said or shall say ex cathedra is most true because if we descend to any determinate truths we must believe that God hath spoken all and onely that which the Pope hath already testified or when any question ariseth shall testifie he hath spoken In fine the present Pope by their Positions is Gods onely living Mouth onely alsufficient to justifie or authentically witnesse all his words past all which without him are unto us as Dead Whence they must of necessity admit the same proportion betwixt the present Popes and Gods acknowledged written Word or supposed unwritten veritie which in civil matters we make betwixt a credible mans personal avouchment or living testimony of what he hath seen heard or known by undoubted experience and another mans heresay report either of the matters he spake of his speeches themselves or their true sence and meaning after his death For the Prophets Apostles and Evangelists to use their words are dead and Christ is absent so as we can neither be certain what they have spoken or what they meant in their supposed speeches but per vivam vocem Ecclesiae by the living voice of the present visible Church whose words are altogether as unfallible as Gods own words were And for this reason must be acknowledged a most absolute Judge of Gods written and unwritten words aswell of their Spiritual Sence and meaning as of their outward frame or visible Character This is the height of their iniquitie and will infer more then our purposed Conclusion in this Section That even of such places as are acknowledged by them for Gods Word we must not believe any determinate sence or meaning but what the Pope shall expressely give or may be presumed to allow of 6 This Doctrine as I would request the Reader to observe brings the second and third Person in Trinity on the one Partie and the Pope on the other to as plain and evident competition for Rule or Soveraignty over professed Christians faith as God and Baal were at in Elia's time This their Doctrine thus in shew grounded upon in deed and issue most opposite to Scriptures is the true Spiritual Inquisition-house whereof that material or bodily one is but a Type These following are the joynts or limmes of that rack of Conscience whereunto all such as are or would be true members of Christ but willing withall to hold their Union with the Pope as Visible Head of the Church are daily and hourly subject 7 First their souls are tied by surest bonds of faith and nature unto this Principle Whatsoever God hath said is most true the Jesuites again seek to fasten their faith and conscience as strongly unto this God speaks whatsoever the Pope speaks ex cathedra This third likewise must be believed as an Oracle of God even by Papists for the Pope hath spoken it ex cathedra The Books of Moses the Prophets the four Evangelists are Gods Words Whatsoever these have spoken we contend all should believe for Gods own Word upon such grounds as Saint Peter did from experience of their life-working sence communicate unto them by hearing reading meditating or practise But the Pope upon some controversies arising propounds a sence of these Writings or of some part of them quite contrary to that which brought the former comfort to our souls a sence to all unpartiall sences contradictory to the places joyntly acknowledged for Gods Word A sence the more we think on in sobriety the more we dislike a sence the more earnestly we pray to God for his Spirits assistance and other good means for the right understanding of his Word and encrease of faith the more still we distast and loath Here unlesse we let go some one or more of the mentioned holdfasts of faith either the first whatsoever God saith is true or the second Whatsoever the Pope saith God saith or the third The Mosâ—â—cal Evangelical and Apostolical Writings or those particular places about whose senâ—e the Controversie is were spoken by God our souls are put to more violent torture then Raviliacks bodie was But
the true Papists are wise enough to slip the third or last so as it shall not pinch them and have a trick withall to make the First yeeld what way they please who are resolved to follow what way soever it shall please the Popes Authority whereunto their souls indeed are onely tied to lead them But of such as ever had or hope to have any tast or relish of Gods Spirit if any should resolve absolutely to believe his interpretation of any place of Scripture contrary to that life-working sence which must be in every heart endued with hope of seeing God that mans disloyalty towards God and his Holy Spirit is as impudent as if a poor subject should replie unto his Prince commanding him in expresse termes to do thus or so I will not believe your words have any such meaning as they naturally import but a contrary such as one of my fellow-servants hath already acquainted me withall whatsoever you say I know your meaning is I should believe him in all things concerning your will and pleasure and whatsoever he shall enjoyn that will I do 8 That neither the Church can prove the Scriptures nor the Scriptures the Churches Authoritie was proved in the fourth Section of the former Book That such as hold this damnable Doctrine against which we dispute do not at all believe God speaking in the Scriptures shall be evinced in the third Section of this The present inconvenience which now will they nill they we are to wrest from their resolutions of faith is That in deed and conscience they either acknowledge no Authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CAP. III. Inferring the general conclusion proposed in the Title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconvenience it will not be amisse to propose Bellarmines resolution of a Roman Catholicks faith One especial Objection of our Writers as he frameth it is That Faith if depending on the Churches judgement is grounded but upon the word of man a weake foundation for such an Edifice that the Scripture was given by the Spirit of God and must therefore be understood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church 〈◊〉 of the Councel or the Pope speaking ex Cathedra is not the bare word of man He means no word obnoxious to errour but in some sort the Word of God in as much as it is uttered by the assistance and Government of the Holy Ghost I adde saith he that Hereticks are they which indeed do lean upon a brokenreed For we must know that a proposition of Faith must be concluded in this or the like Sâ—llogisme Whatsoever God hath revealed in Scripture is true but God hath revealed this or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certain amongst all the second likewise amongst Catholicks is most firm as being supported by the testimonie of the Church Councel or Pope of whose immunity from possibilitie of erring we have expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and us I have prayed for thee thy faith should not fail But amongst Hereticks the second or minor proposition is grounded onely on conjecture or judgement of a private Spirit which usually seems but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Hereticks such in his language are all that will not relie upon the Church is but conjectural and uncertain 2 A dreadfull imputation could it be as substantially proved as it is confidently avouched And the consequence of his resolution generally held by all his fellows is of no lesse importance then this That no man can be infallibly assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures received by us and them unlesse he have the Churches Authority for confirmation of both For unto us that onely which the Church avoucheth is certain and unfallible that sence of it which the Church gives onely sound if we speak of any particular or determinate truths 3 How certain and unfallible Assent unto all or any Scriptures may be wrought in mens hearts without any infallible teacher already hath been and hereafter shal be God willing in more particular sort exemplified In this place it stood the Jesuite upon to have given a better solution to the doubt objected which he is so far from unloosing that he rather knits it faster as shal appear if the Reader wil first cal to mind That for the establishing of firm and undoubted assent to any truth proposed it skils not how infallible the truth in it self or the proposer be unlesse they whose Relief or Assent is demanded be as infallibly perswaded of this Infallibility in the truth or the proposer In this respect our adversaries plead their immunity from errour as an Article necessary to be infallibly Believed for confirmation of Gods Word alwayes most infallible as all grant in it self but not so as they affirm to us until it be avouched by Infallible authority 4 Herein they concur with us Both with the truth That if we believe it only as probable that God spake all those words which we acknowledge to be most infallible because his our belief notwithstanding is not infallible but probable or conjectural For as a man may have bad desires of things essentially good so may he have uncertain perswasions of truthes in themselves most certain It is not therefore the supposed Infallibility of the Church or Pope howsoever but infallibly apprehended and believed that must strengthen our faith which otherwise as is pretended would be but conjectural And by the former principle acknowledged as wel by them as us it necessarily follows that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent unto the minor proposition i. unto any determinate part of Gods Word is only probable not Infallible For by the Jesuites Doctrine we cannot be certainly perswaded that God spake this or that but by the Churches testimony The immediate consequence of which two assertions compared together is we cannot be more certain that God hath spoken this or that then we are of the Churches Infallibility If then we be only probably not infallibly perswaded that the Church is infallible our Belief of the minor proposition that is of any determinate truth which men suppose God hath spoken must be only probable or conjectural not infallible Consequently to these collections the learned Papists generaly hold that the Churches Infallibility must be absolutely and infallibly believed as you heard before out of Canus Bellarmin and Valentian otherwise as Bellarmin would infer our Belief of the Minor in any
testimony of the Church whereon all private mens faith must be immediately grounded believing this we shal from it at least conjoyned with Scripture believe all other parts of Gods Word necessary to salvation as wel as the Pope doth these former from the testimony of his publick spirit Wherefore his authority must be unto us altogether as great as the authority of the Godhead is unto him which is far greater unto him then it is or can be to any others for even that which is acknowledged for Gods Word both by him and us must be lesse authentick unto us then the words of this mortal man 11 For though we pardon our adversaries their former absurdities in seeking to prove the Churches authority by the Scripture and the Scriptures by the Churches though we grant them all they can desire even what shal appear in due place to be most false That whiles they believe the Popes particular injunctions or decisions from a presupposal of his universal transcendent authority they do not only believe him or his words but those parts of Gods Word upon which they seem to ground his infallibility yet our former argument holds stil most firm because that absolute Assent which private men must give unto the supposed grounds of their Religion before other portions of Scripture is not grounded upon any preheminencie incident to these words as they are Gods as if they were more his then the rest in some such peculiar sort as the Ten Commandments are in respect of other Mosaical Laws nor from any internal propriety flowing from the words themselves as if their secret character did unto faithful minds bewray them to be more divine then others nor from any precedent consequent or comitant circumstance probably arguing that sence the Romish Church gives of them to be of it self more perspicuous or credible then the natural meaning of most other Scriptures all inspired by one and the same spirit all for their form of equal authority and perspicuitie All the prerogative then which these passages can have before others must be from the matter contained in them and that by our adversaries position is the Churches Infallibility Wherefore not because they are Gods word or were given by his Spirit in more extraordinary sort then others but because they have more affinity with the Roman Lord in late years exalted above all that is called God Father Son or Holy Ghost these places above cited must be more authentickly believed then all the words of God besides As I have read of pictures though not more artificial in themselves yet held in greater estimation amongst the Heathen and freer from contemptuous censure then any other of the same Painters doing only because they represented their great God Jupiter 12 Another difficultie whereunto we demand an answer is whether whiles they assent as they professe not only to the Infallibility taught as they suppose in the fore-cited places but also unto the Infallibility of Scriptures which teach it they acknowledge two distinct assents or but one If but one let them shew us how possibly the Church can be said to confirm the Scriptures if two let them assign the several properties of either whether is more strong whether must be to the other as Peter to his brethren or if neither of them can confirm the other let them declare how the one can be imagined as a mean or condition of believing the other 13 An Hereticks Belief of the Minor proposition in the former Syllogism saith Bellarmin is but weak A Romanists Belief of the same most strong Let this be the Minor Peter feed my sheep or Peter I have prayed for thee that thy faith should not fail what reason can be imagined why a Romanists Relief of these Propositions should be so strong and ours so weak The one hath the Churches Authority to confirm his Faith the other hath not What is it then to have the Churches Authority only to know her Decrees concerning those portions of Scriptures If this were all we know the Romish Churches Decrees as wel as the Romanists but it is nothing to know them if we do not acknowledge them To have the Churches Authority then is to Believe it as Infallible and for this reason is a Roman Catholicks Belief of any portion of Scripture more certain and strong because he hath the Testimony of the Church which he Believes to be most Infallible and believing it most infallibly he must of necessity Believe that to be Scripture that in every place to be the meaning of the Holy Ghost which this Church commends unto him for such Let the most learned of our adversaries here resolve the doubt proposed whether there be two distinct assents in the belief of the forementioned propositions one unto the truth of the proposition itself and another unto the Churches infallibility It is evident by Bellarmins opinion that all the certainty a Roman Catholick hath above a Sectary is from the Churches Infallibility For the proposition it self he can believe no better then an Heretick may unlesse he better believe the Church i. e believe the Churches exposition of it or the Churches infallibility concerning it better then the proposition it self in it self and for it self And so it is evident that the Churches authority is greater because it must be better believed 14 Suppose then one of our Church which believes these propositions to be the word of God should turn Roman Catholick his former belief is by this means become more strong and certain This granted the next question is what should be the Object of this his strong Belief the propositions believed Peter feed my sheep I have prayed for thee or anyother part of Gods written word or the Churches authority not the propositions themselves but only by accident in as much as the Church confirms them to him For suppose the same man should estsoones either altogether revolt from that Church or doubt of her authority his belief of the former propositions becomes hereby as weak as it was before which plainly evinceth that his belief of the Church and this proposition were two distinct Beliefs and that this strong Belief was fastened unto the Churches authority not unto the proposition it self immediately but only by accident in as much as the Church which he believeth so firmly did teach it for his Belief if fastened upon the proposition it self after doubt moved of the Churches authority would have continued the same but now by Bellarmins assertion as soon as he begins to disclaim his belief of the Churches infallibility his former strong belief of the supposed proposition begins to fail and of this failing no other reason then already is can be assigned The reason was because the true direct and proper object of his strong belief was the Churches authority on which the belief of the proposition did intirely depend as the conclusion doth upon the premisses or rather as every particular doth on the universal whereunto it
is essentially subordinate CAP. IV. Containing a further Resolution of Romish faith necessarily inferring the authority of the Romish Church to be of greater authority then Gods Word absolutely not only in respect of us IF we rack the former syllogism a little farther and stretch it out in every joynt to its ful length we may quickly make it confesse our proposed conclusion and somewhat more The Syllogism was thus What soever God hath spoken is most true But God hath spoken and caused to be written all those words contained in the Canon of Scriptures acknowledged by opposite religions of these times Therefore these words are most true The certainty of the Minor depends as our adversaries wil have it upon the present Romish Churches Insallibility which hath commended unto us these Books for Gods Word Be it then granted for disputations sake that we cannot know any part of Gods Word much lesse the just bounds extent or limits of all his words supposed to be revealed for our good but by the Romish Church The Spiritual Sense or true meaning of al most or many parts of these determinate Volums and visible Characters as yet is undeterminate and uncertain whereas all ponts of belief must be grounded on the determinate and certain sence of some part of Gods Word revealed for our adversaries acknowledg all points of Faith should be resolved into the First Truth Hence if we descend to any particular or determinate conclusion of Faith it must be gathered in his Syllogism Whatsoever the Church teacheth concerning the determinate and true sence of Scriptures whereon points of Faith are grounded is most trâ—â— But the Church teacheth thus and thus for example That her own authority is infallibly taught by the Holy Ghost in these words Peter feed my sheep Peter I have prayed for thee that thy faith should not fail ergo this sence and meaning of these words is most true And as true as it is must the sence likewise of every proposition or part of Scripture by this Church expounded or declared be accounted 2 The Major proposition of this Syllogism is as undoubted amongst the Roman Catholicks as the Major of the former was unto all Christians but as yet the Minor The Church doth give this or that sence of this or that determinate place may be as uncertain indeed as they would make our belief unto the Minor proposition in the general Syllogism before it be confirmed by the Churches authority For how can we be certain that the Church doth teach al those particulars which the Jesuites propose unto us we have Books indeed which go under the name of the Trent Councel but how shall we know that this Councel was lawfully assembled that some Canons have not been foisted in by private Spirits that the Councel left not some unwritten tradition for explicating their decrees after another fashion then the Jesuites do who shall assure us in these or like doubts The present Church All of us cannot repair to Rome such as can when they come thither cannot be sure to hear the true Church speak ex Cathedra If the Pope send his Writs to assure us what Critick so cunning as to assure us whether they be authentick or counterfeit Finally for all that can be imagined in this case only the Major of the Catholick syllogism indefinitely taken is certain and consequently no particular or definite conclusion of Faith can be certain to a Romanist because there are no possible means of ascertaining the Minor What the true Church doth infallibly define unto his Conscience 3 Or if they wil hold such conclusions as are ordinarily gathered from the Trent Councel or the Popes decisions as infallible points of faith they make their authority to be far greater then the infallibility of Gods written word yea more infallible then the Deity This Collection they would deny unlesse it followed from their own premisses These for example That a conclusion of faith cannot be gathered unless the minor God did say this or that determinately be first made certain But from the Pope or Churches infallibility conclusions of faith may be gathered albeit the minor be not certain de Fide For who can make a Jesuites report of the Popes Decrees or an Historical relation of the Trent Councel certain de fide as certain as an Article of faith And yet the Doctrine of the Trent Councel and Popes Decrees must be held de fide upon pain of damnation albeit men take them only from a Priests mouth or upon a Jesuites faith and credit 4 This is the madnesse of that Antichristian Synagogue that acknowledgeth Gods Word for most infallible and the Scriptures which we have for his word if it self be infallible For it tels us they are such yet wil not have collections or conclusions with equal probability deduced thence so firmly believed by private men as the collections or conclusions which are gathered from the Churches Infallibility An implicit faith of particulars grounded upon the Churches general infallibility so men stedfastly believe it may suffice But implicit faith of particulars grounded only upon our general Belief of Gods infallibility providence or written word sufficeth not This proves the authority of the Church to be above the athority of Scriptures or the Deity absolutely considered not only in respect of us that is all besides the Pope and his Cardinals For that is of more authority absolutely not only in respect of us which upon equal notice or knowledge is to be better believed more esteemed or obeyed but such is the authority of the Church in respect of the divine authority such is the authority of the Popes Decrees in respect of Gods Word For the Minor proposition in both the former Syllogisms being alike uncertain the conclusion must be more certain in that Syllogism whose major relies upon the Popes infallibility then in the other whose Major was grounded upon the infallibility of the Deity 6 Briefly to collect the sum of all The authority of the Church is greater then the authority of Scriptures both in respect of Faith and Christian Obedience In respect of Faith because we are bound to believe the Churches decisions read or explicated unto us by the Popes messenger though a Sir John Lack-latin without any appeal but no part of Scripture acknowledged by us and them we may believe without appeal or submission of our interpretation to the Church albeit the true sence and meaning of it seem never so plain unto private consciences in whom Gods Spirit worketh Faith The same argument is most firm and evident in respect of Obedience 6 That authority over us is alwayes greatest unto which we are to yield most immediate most strict and absolute obedience but by the Romish Churches Doctrine we are to yield supream and most absolute obedience to the Church more supream and absolute then unto Gods word therefore the authority of the Church is greater over us The Major is out of controversie seeing
greatnesse of authority is alwayes measured by the manner of obedience due unto it The Minor is as evident from the former reason Our obedience is more absolute and strict unto that authority from which in no case we may appeal then unto that from which we may in many safely appeal but by the Romish Churches doctrine there lies alwayes an appeal from that sence and meaning of Scriptures which Gods spirit and our own conscience gives us unto the Churches authority none from the Churches authority or meaning unto the Scriptures or our own consciences 7 Our Saviour Christ bids us search the Scriptures S. Paul try all retain that which is good S. John try the Spirits whether they be of God or no Suppose a Minister of our Church should charge a Romanist upon his allegiance to our Saviour Christ and that obedience which he owes unto Gods Word to search Scriptures trie Spirits and examin Doctrines for the râ—tifying of his faith he wil not acknowledge this to be a Commandment of Scripture or at least not to be understood in such a sence as may bind him to this practise What follows if our Clergie charge him to admit it he appeals unto the Church And as in Schools simus and nasus simus is all one so in their language is the Church and the Church of Rome This Church tels him he may not take upon him to trie of what spirit the Pope is nor examin his determinations decisions or interpretations of any Scripture by other known places of Scripture or the analogie of faith acknowledged by all Unto this decree or sentence of the Church although he have it but at the second hand or after it have passed through as many Priests and Jesuites mouthes as are Post Towns from London to Edenburgh he yields absolute obedience without acknowledgement of farther appeal either unto Scriptures or other authority whatsoever further manifestation of Gods wil he expects none Let all the reformed Churches in the World or all the Christian World besides exhort threaten or adjure him as he tenders the good of his own soul as he wil answer his Redeemer in that dreadful day of final Judgement to examin the Church or Popes decrees by Gods written Laws his answer is he may not he cannot do it without open disobedience to the Church which to disobey is damnation of soul and body But O fools and slow of heart to believe and obey from the heart that doctrine whereunto ye were delivered Know ye not that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey whether it be the man of sin unto death or obedience unto righteousnesse Of all Mankind are onely Roman Catholicks not bought with a price that they may thus alienate their souls from Christ and become servants of men that they may consecrate themselves by solemn vow to the perpetual slavery of most wicked and sinful men even monsters of Mankind CAP. V. That in obeying the Romish Churches decrees we do not obey Gods Word as well as Them but Them alone in contempt of Gods principal Laws 1 BUt the simple I know are born in hand by the more subtile sort of this generation That thus obeying sinful men they obey Christ who hath injoyned them this obedience unto such That thus believing that sence of Scripture which the Church their mother tenders unto them they do not believe her better then Scriptures because these two Beliefs are not opposite but subordinate that they prefer not her decrees before Christs written Laws but her interpretation of them before all private Expositions This is the only City of refuge left them wherein prosecuted by the former arguments they can hope for any succour but most of whose gates already have been all shortly shall be shut upon them 2 That they neither believe nor obey Gods Word whilest they absolutely believe and obey the Church without appeal is evident in that this Church usually binds men not unto Positive points of Religion gathered so much as from any pretended sence of Scripture expounded by it but to believe bare Negatives as that this or that place of Scripture either brought by their adversaries or conceived by such amongst themselves as desire the knowledge of truth and right information of conscience have no such meaning as the Spirit of God not flesh and bloud as far as they can judge of their own thoughts hath revealed unto them 3 But the Spirit may deceive private men or at least they may deceive themselves in their trial of Spirits They may indeed and so may men in publick place more grievously erre in peremptory judging private men because obnoxious to errour in the general erroneous in this particular wherein they ground their opinions upon Gods Word plentiful to evince it at least very probable reasons they bring many and strong whereunto no reasonable answer is brought by their adversaries whose usual course is to presse them only with the Churches authority which appears to be of far greater weight then Gods word unto all such as yield obedience to her negative decrees without any evidence or probability either of Scripture or natural reason to set against that sence and meaning of Gods Laws whereunto strength of arguments unrefuted and probable pledges of Gods Spirit undisproved have long tied their souls Do we obey God or believe his word whilst we yield obedience to the Church in such Commandments as to our consciences upon unpartial examination seem condemned ere made by the very fundamental Laws of Religion and all this oft-times without any shew or pretence of Scripture to warrant us that we do not disobey God in obeying them 4 But doth the Romish exact absolute obedience in such points as if it were possible they could be false may endanger the very foundation of true Religion without evident demonstration that their daily practise neither doth nor can endanger it Yes For what can more concern the main foundation which Christians Jews and Mahumetans most firmly hold then those precepts in number many all plainly and peremptorily forbidding us to worship any Gods but One or any thing in the Heaven or Earth but Him only The Romanists themselves grant that cultu latriae God alone is to beadored that so to adore any other is Idolatry and Idolatry by their confession a most grievous sin O how much better were it for them to hold it none or Gods Word forbidding it of no authority then so lightly to adventure the hourly practise of it in contempt of such fearful threatnings as they themselves out of Gods Laws pronounce against it upon such broken distoynted surmises as are the best they can pretend for their warrant 5 To believe Christs flesh and bloud should be there present where it canot be seen or felt yea where we see and feel another body as perfectly as we can do ought is to reason without warrant of Scripture but a
given in Heaven and in earth hath got an interest in the chief Kingdoms of the World disposing such as he can best spare or worst manage to any potent Prince that wil fall down and worship him and his copartner the Prince of darknesse who of late years have almost shared the whole World betwixt them the one ruling over insidels the other over professed Christians And seeing the Pope because his pomp and dignity must be maintained by Worldly wealth and revenews dares not part with the propriety of so many Kingdoms at once as Satan who only looks for honour profered he hath found out a trick to supply his wants for purchasing like honour and worship by his office of keeping S. Peters keys if earthly Provinces or Dominions fail him Gods Word his sons bloud and body all shal be set to sale at this price Fall down and worship him For no man we may rest assured no Nation or Kingdom whom he can hinder shal ever taste of the Lords Cup unlesse they wil first acknowledge lawful authority in him to grant deny or dispose of it at his pleasure which is an homage wherewith the Devil is more delighted then if we did acknowledge him Supream Lord of all the Kingdoms of the Earth for that were as much lesse prejudicial to Christs prerogative royal as a damage in possession or goods would be to a personal disgrace or some foul maim or deformity wrought upon a Princes body CAP. VI. Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former arguments and shewing withal the special points that lie upon them to prove as principally whether their Belief of the Churches authority can be resolved into any divine Testimony 1 UNto all the difficulties hitherto proposed I can rather wish some learned Priest or Jesuite would then hope any such ever wil directly answer point by point For the Readers better satisfaction I wil first briefly set down what possibly can be said on their behalf and after a disclosure of their last secret refuge draw forth thence the dead and putrified darknesse of Romish faith which unto the ignorant and superstitious that cannot uncover the holes and clefts wherein these impostors upon every search are wont to hide it may yet seem to live and breath as the Fable went of S. John the Evangelists body after many years reposal in the grave or as the blinded Jews to this day brag the scepter of Judah yet flourisheth beyond Babylon in Media or some unknown part of India whither no European is likely to resort for a disproval of his relation 2 Unto the Demonstrative Evidences as wel of their error in expounding Scriptures pretended for as of other Scriptures rightly alledged by us against their former or like Decrees they wil be ready to oppose what Bellarmin hath done That the Church must judge of Scriptures Evidence and private errours in expounding it not private men of the Churches expositions Unto the objected dreadful consequences of their decrees could these possibly be erroneous they would regest disobedience to the Church that to disobey it is to disobey God Father Son and Holy Ghost a sin as hainous as mangling of Christs Last Will and Testament as Idolatry On the contrary to obey the Church even in her negative decrees and naked decisions unguarded with any pretence of Scripture much more where this loving Mother for the education of her children wil vouchsafe what she need not to alledge some clause or sentence of Holy writ we obey not the Church only but Gods Word also though not in those particular places which in our judgements either contradict the former or like decrees or else make nothing at all for them yet in texts produced for the Churches transcendent general authority As he that adores the consecrated host in procession because his holy Mother commands him so to do or accounts want of Christs bloud no losse because denied him by her authority although unto private spirits he may seem to contradict that Law Thou shalt worship the Lord thy God and him only shalt thou serve doth yet sincerely obey the Holy Ghost and rightly observe the true sence and meaning of these his dictates Peter I have prayed for thee that thy faith should not fail Peter feed my sheep Thou art Peter and upon this rock will I build my Church From these places once firmly believing the Church possibly cannot erre he must not question whether the the practises by it injoyned contradict the former laws both being delivered by the holy spirit who cannot contradict himself This I take it is the sum of all the most learned of our adversaries can or would reply unto the former difficulties Not to draw faster but rather remitting the former Bonds wherein they have inextricably intangled themselves by their circular progresse in their resolution of faith admit their late doctrine left any possibility of knowing Scriptures acknowledged by both to be Gods word or of distinguishing humane testimonies written or unwritten from divine The present question we may draw with their free consent unto this issue whether their belief of the Churches infallible authority undoubtedly established as they pretend in the fore-cited places can be truly resolved into any branch of the First Truth or into humane testimonies only If into the later only the case is clear that absolutely obeying the Romish Church in the former or like decrees which her authority set aside to all or most mens consciences would seem to contradict Gods principal laws we believe and in believing obey men more then God humane authorities laws or testimonies more then divine 4 The strength or feeblenesse of Roman faith wil best appear if we try it in any one of these joynts Whether by Divine testimony it can be proved that S. Peter had such an universal infallible absolute authority as these men attribute unto the Pope Whether by like infallible testimony it can be proved the Popes from time to time without exception were Peters undoubted successours heirs apparant to all the preheminencies or prerogatives he injoyed Whether either the soveraignty or universality of their authority supposed probable in it self or to themselves or particular injunctions derived from it can be so fully notified to all Christians as they need not question whether in yielding obedience to decrees of like consequences as were the former they do not grievously disobey Gods Word For though the Popes themselves might know this truth by Divine revelation or otherwise their internal assurance unlesse generally communicable by divine testimonies could be no warant unto others for undertaking matters of fearful consequences whereof they doubt not only out of secret instinct or grudging of their consciences but from an apprehension of opposition betwixt the very forms of laws papal and divine 5 First it is improbable that he to whom our Saviour said If thy brother trespasse against thee dic Ecclesiae
you cannot that God can and what if he should expresly grant such authority as the Pope now challengeth would your arguments conclude him to be Antichrist or the Doctrine we teach to be blasphemous On the contrary seeing our Saviour Christ did never either practise or challenge seeing neither Moses nor the Prophets did ever so much as once intimate such absolute power should be acknowledged in that great Prophet of whom they wrote we suppose the imagination of the like in whomsoever cannot be without real blasphemie Yet suppose Christs infallibilitie and the Popes were in respect of the Church Militant the same The Popes authority would be greater or were their authority but equall his priviledges with God would be much more magnificent then Christs That which most condemned the Jews of infidelity in not acknowledging Christ as sent with power full and absolute from God his Father were his mighty signes and wonders his admirable skill in Gods Word already established but chiefly his sacred life and conversation as it were exhibiting unto the World a visible patern or conspicuous modell of that incomprehensible goodnesse which is infallible Now if we compare Christ his power fulnesse in words and wâ—… with the Popes imperfections in both or his divine vertues with the others 〈◊〉 strous viâ—es to equalize their infallibilities were to imagine God to be like man and Christ at the best but as his faithfull servant the Pope his â—inâ—on his Darling or Son of his age For such is our partiality to our own flesh that oft-times though the Wise man advise to the contrary a lewd and naughty son in that he is a son hath greater grace and priviledges then the most faithfull servant in the Fathers house So would the Jesuites make God dote upon the Pope whose authority be his life never so ungracious if they should deny to be lesse then Christs in respect of us their practises enjoyned ex Cathedra would confute them For much sooner shall any Christian though otherwise of life unspotted be cut off from the Congregation of the faithfull for denying the Popes authority or distrusting his decrees then the Jews that saw Christs miracles for contradicting him in the dayes of his flesh or oppugning his Apostles after his glorification Nor boots it ought to say They make the Popes authority lesse then Christs in respect they derive it from his rather because they evidently make it greater then Christs was it cannot be truly thence derived or if it could this onely proves it to be lesse then the other whilest onely compared with it not whilest we consider Both in respect of us for Christs authority as the Son of Man in respect of us is equall to his Fathers whence it is derived For the Father judgeth no man but hath ommitted all judgement unto the Son 2 But wherein do they make the Popes authority greater then Christs First in not exempting it from trial by Christs and his Apostles doctrine neither of which were to be admitted without all examination of their truth for as you heard before Gods Word was first uttered in their audience established by evident signes and wonders in their sight and presence of whom Belief and Obedience unto particulars was exacted And it is a rule most evident and unquestionable that Gods Word once confirmed and sealed by Experience was the onely rule whereby all other spirits and doctrines were to be examined that not Prophetical visions were to be admitted into the Canon of Faith but upon their apparent consonancie with the Word already written The first Prophets were to be tried by Moses the latter by Moses and their Predecessors Christs and his Apostles by Moses and all the Prophets for unto him did all the Prophets â—… The manifest experiments of his life and doctrine so fully consonant to their predictions did much confirm even his Disciples Belief unto the former Canon of whose truth they never conceived positive doubt 3 Again there had been no Prophet no signes no wonders for a long time in Iudah before our Saviours birth yet he never made that use either of his miracles or more then Prophetical spirit which the Papists make of their imaginary publick spirit he never used this or like argument to make the people relie upon him How know ye the Scriptures are Gods Word How know ye that God spake with Moses in the wildernesse or with your Fathers in Mount Sinai Moses your Fathers and the Prophets are dead and their writings cannot speak Your present Teachers the Scribes and Pharisees do no wonders Must you not then believe him whom daily you may behold doing such mighty works as Moses is said to have done that Moses as your fathers have told you was sent from God that Gods Word is contained in his writings otherwise you cannot infallibly believe that there was such a man indeed as you conceive he was much lesse that he wrote you this Law least of all can you certainly know the true meaning of what he wrote He that is the onely sure foundation of faith knew that faith grounded upon such doubts was but built upon the sand unable to abide the blasts of ordinary temptations that thus to erect their hopes was but to prepare a Rise to a grievous Downfall the ready way to Atheisme presumption or despair For this cause he doth not so much as once question how they knew the Scriptures to be Gods Word but supposing them known and fully acknowledged for such he exhorts his hearers to search them seeking to prepare their hearts by signes and wonders to embrace his admirable expositions of them And because the corruption of particular moral doctrines brought into the Church by humane tradition would not suffer the generality of Moses and the Prophets already believed to fructifie in his hearers hearts and branch out uniformely into lively working faith he laboured most to weed out Pharisaisme from among the heavenly seed as every one may see that compares his Sermon upon the Mount with the Pharisees glosses upon Moses If the particular or principal parts of the Law and Prophets had been as purely taught or as clearly discerned as the generall and common principles His Doctrine that came not to destroy but to fulfill the Law in words and works had shined as brightly in his hearers hearts at the first proposal as the Sun did to their eyes at the first rising For all the moral duties required by them were but as dispersed rayes or scattered beams of that divine light and glory which was incorporate in him as splendor in the body of the Sun Nor was there any possibility the Jews Belief in him should prosper unlesse it grew out of their general assent unto Moses Doctrine thus pruned and purged at the very root Had all believed Moses saith our Saviour 〈◊〉 would have believed me for he wrote of me but if ye believe not his writings how soâ—â—l ye believe my words For
jointly believe for God speaking either in his written word or by tradition Yet if a man should have asked him why he did or how possibly he could infallibly believe that God did speak all the words either contained in the Bible or in their traditions he must have given either a womans answer because God spake them or this because our holy mother the Church doth say so For elsewhere he plainly avows the Books of Canonical Scripture need not be believed without the Churches proposal whose infallible authority was sufficiently known before one tittle of the New Testament was written and were to be acknowledged though it had never been he plainly confesseth withal that he could not believe the Scriptures taught some principal Articles of faith most firmly believed by him unless the Churches authority did thereto move him against the light of natural reason Now if for the Churches proposal he believe that which otherwise to believe he had no reason at all but rather strong inducements to the contrary as stedfastly as any other truth the Churches infallibility must be the true and only cause both why he believes the mystery proposed and distrusts the natural dictates of his conscience to the contrary In sine he doth not believe there is a Trinity for in that Article is his instance because God hath said it but he believes that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it think they believe the Church because God speaks by it when it is evident they do not believe God but for the Churches testimony well content to pretend his authority that her own may seem more Soveraign Thus make they their superstitious groundless magical Faith but as a wrench to wrest that principle of nature Whatsoever God saith is true to countenance any villany they can imagin as wil better appear hereafter But first the Reader must be content to be informed that by some of their Tenents the same Divine revelations may be asâ—ented unto by the Habit either of â—heologie or of Faith both which are most certain but herein diâ—ferent That tâ—e former is discursive and resembles science properly so called the later not so but rather like unto that habit or faculty by which we perceive the truth of general Maxims or unto our bodily sight which sees divers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of private spirits their arguments suppose Divine revelations must be believed by the Habit of Theologie which is as a sword to oâ—â—end us Whiles we assault them and urge the unstability of their resolutions they slie unto the non disâ—ursive Habit of faith infused as their best buckler to ward such blows as the Habit of Theologie cannot bear off 6 Not here to dispute either how truly or pertinently they deny â—aith infused to be a discursive habit the Logical Reader need not I hope my adâ—onition to observe that faith or belief whether habitual or actual unlesse discursive cannot possibly be resolved into any preexistent Maxim or principle From which grant this Emolument wil arise unto our cause that the Churches authority cannot be proved by any divine revelation or portion of Scripture seeing it is an Article of Faith and must be believed â—odâ—m intuâ—â—u with that Scripture or part of Gods Word whether written or unwritten that teacheth it as light and colours are perceived by one and the same intuition in the same instant And by this assertion we could not so properly say We beleeue the divine revelation because we believe the Church nor do we see colours because we see the light but We may truly say that the objects of our faith divine revelations are therefore actually credible or worthy of belief because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus's whom in the point in hand I most mention because Doctor Whitakers Objections against their Churches Doctrine as it hath been delivered by Bellarmine and other late Controversers hath enforced him clearly to unfold what Bellarmine Stapleton and Valentian left unexpressed but is implicitely included in all their Writings But ere we come to examine the full inconveniences of their opinions I must request the Reader to observe that as oft as they mention Râ—solution of faith they mean the discursive habit of Theologie For all resolution of Belief or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely avoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equivalent assertions acknowledged by all the Romanists this day living it will appear that Valentian was either very ignorant himself or presumed he had to deal with very ignorant Adversaries when he denied that the last resolution of Catholick faith was into the Churches authority which comes next in place to be examined CAP. XXVIII Discovering either the grosse ignorance or notorious craft of the Jesuite in denying his Faith is finally resolved into the Churches veracity or infallibility That possibly it cannot be resolved into any branch of the First Truth 1 IT were a foolish question as Cajetan saith Valentian hath well observed if one should ask another why he believes the First Truth revealing For the Assent of Faith is finally resolved into the First Truth It may be Cajetan was better minded towards Truth it self first or secondary then this Jesuite was which used his authority to colour his former rotten position That the Churches proposal by their doctrine is not the cause of faith but our former distinction between belief it self and it object often confounded or between Gods Word indefinitely and determinately taken if well observed will evince this last reason to be as foolish as the former assertion was false No man saith he can give any reason besides the infallibility of the Revealer why he beleeves a divine Revelation It is true no man can give nor would any ask why we believe that which we are fully perswaded is a divine Revelation But yet a reason by their positions must be given why we believe either this or that truth any particular or determinate portion of Scripture to be a divine Revelation Wherefore seeing Christian Faith is alwayes of desinite and particular propositions or conclusions and as Bellarmine saith and all the Papists must say these cannot be known but by the Church As her infallible proposal is the true and proper cause why we believe them to be infalliblie true because the onely cause whereby we can believe them to be divine revelations so must it be the essential principle into which our Assent or Belief of any particular or determinate
that here he maks That the sence of Scriptures is the sword of the spirit This is as much as we contend that the sence of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church bind us to believe or absolutely practise ought contrary to the true sence and meaning of Scriptures with the like devotion we do Gods expresse undoubted commandements she prefers her own authority above Gods Word and makes us acknowledge that allegiance unto her which we owe unto the spirit For suppose we had as yet no full assurance of the spirit for the contradictory sence to that given by the Church we were in Christian duty to expect Gods providence and invoke the spirits assistance for manifestation of the truth from all possibility whereof we desperately exclude our selves if we believe one mans testimony of the spirit as absolutely and irrevocably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth he believes the mysterie of the Trinity as it is taught by their Church onely for the Churches authority and yet this he believes as absolutely as he doth yea as he could believe any other divine Revelation though extraordinarily made unto himself 3 In both parts of Belief above mentioned the causal dependance of our faith upon the Churches proposals may be imagined three wayes either whilest it is in planting or after it is planted or from the first beginning of it to it full groweth or from it first entrance into our hearts untill our departure out of this world How far and in what sort the Ministery of men in the Church is available for planting faith hath been declared heretofore Either for the planting or supporting it the skill or authority of the teacher reaches no further then to quicken or strengthen our internal tast or apprehension of the divine truth revealed in Scriptures or to raise or tune our spirits as Musick did Elishahs the better to perceive the efficacy of Gods spirit imprinting the stamp of those divine Revelations in our Hearts whose Characters are in our Brains The present Churches proposals in respect of our Belief is but as the Samaritan womans report was unto the men of Sichar Many saith the Evangelist believed in him for the saying of the woman which testified he hath told me all things that ever I did But this Beliefe was as none in respect of that which they conceive immediately from his own words For they said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed The Christ. The 〈◊〉 saith Job trieth the words as the mouth tasteth meats Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meats immediately without interposition of any other mans sense or jugement of them so must the ears of our souls trie and discern divine truths without relying on other mens proposals or reports of their rellish No external means whatsoever can in either case have any use but only either for working a right disposition in the Organ whereby trial is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our adversaries doctrine depends upon the Churches authority is evident out of the former discourses that this dependance is perpetual is as manifest in that they make it the judge and rule of faith such an indefectible rule and so authentick a Judge as in all points must be followed and may not be so far examined either by Gods written law or rules of nature whether it contradict not it self or them 4 It remains we examin the particular manner of this dependance or what the Churches infallibility doth or can perform either to him that believes or to the object of his belief whence a Roman Catholicks faith should become more firm or certain then other mans It must enlighten either his soul that it may see or divine revelations that they may be seen more clearly otherwise he can exceed others only in blind Belief The cunningest Sophister in that school strictly examined upon these points wil bewray that monstrous Blasphemy which some shallow brains have hitherto hoped to cover We have the same Scriptures they have and peruse them in all the languages they do What is it then can hinder either them from manifesting or us from discerning their Truth or true meaning manifested Do we want the Churches proposal we demand how their present Church it self can better discern them then ours may what testimony of antiquity have they which we have not But it may be we want spectacles to read them our Church hath but the eyes of private men which cannot see without a publick light Their Churches eyes are Cat-like able so to illustrate the objects of Christian faith as to make them clear and perspicuous to it self though dark and invisible unto us Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darkness albeit able themselves to see them without any other light then their own The visible Church saith the Jesuite is able to discern all divine truth by her infallible publick spirit How knows he this certainly without an infallible publick spirit perhaps as men see Cats-eyes shine in the dark when their own do not Let him believe so But what doth this belief advantage him or other private spirits for the clear distinct or perfect sight of what the Church proposeth Doth the proposal make divine Truths more perspicuous in themselves Why then are they not alike perspicuous to all that hear read or know the Churches testimonie of them Sacroboscus hath said all that possibly can be said on their behalf in this difficultie The Sectaries albeit they should use the authoritie of the true Church yet cannot have any true belief of the truth revealed If the use of it be as free to them as to Catholicks what debars them from this benefit They do not acknowledge the sufficiencie of the Churches proposal And as a necessary proof or medium is not sufficient to the attaining of science unless a man use and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be believed or avoweth them by that infallible authority wherewith Christ hath enabled her to declare both what books contain Doctrines Divine and what is the true sense of places controversed in them but it is further necessary that we formally use this proposal as sufficient and embrace it as infallible 5 The reason then why a Roman Catholick rightly believes the Truth or true meaning of Scriptures when a Protestant that knows the Churches testimonie as well as he rests in both points uncertain is because the Catholick infallibly believes the Churches authority to be infallible whereof the Protestant otherwise perswaded reaps no benefit by it but continues still in darkness
erring is more stedfastly to be believed as more credible in it self then either the Canon of Scriptures or any thing therein contained because these become actually credible unto us onely by the Churches Declaration which cannot possibly ought avail for their belief unless it were better believed 6 Perhaps the Reader will here challenge me that this last instance proves not all that I proposed in the Title of this chapter For it onely proves the Popes supremacie is better to be believed then that Christ is come in the flesh that God did ever speak to men in former ages by his Prophets and â—…tter by his Son But this infers no absolute alienation of our belief from Christ seeing even in this respect that we believe the Church or Pope so well we must needs â—elieve that Christ is come in the flesh and that God hath spoken to us sundry ways for thus much the Pope avouâ—â—eth Yea but what if the Church teach us that Christ is our Lord and Redeemer and â—et urge us to do that which is contumelious to his Majesty What if it teach us that these Scriptures are Gods Word and yet binde us by her infallible dâ—â—â—â—es to break his Laws and give his spirit the lye Should we make profession of believing as the Pope teacheth and yet take his meaning to be only such as Marnixius whom we better believe would make it His Holiness would quickly pronounce us Apostat's from the Catholick faith Or if this suffice not the indifferent Reader for satisfying my former promise let him have patience but for a while and I will pay him all 7 Their first main position That no private man can certainly know the Canon of Scriptures to be Gods Word but by relying upon the present Church infers as much as hath been said much more will follow from their second That no man can certainly be perswaded of the true sense and meaning of particular propositions contained in the general Canon without the same Churches testimony unto whom the authentick interpretation or dijudication of Scriptures â—holly belongs Imagine the former parties now fully perswaded of the Scriptures divine truth in general should by the Consistory which late Câ—â—â—chized them be questioned about the meaning of some particular plaâ—â—â— Consist We hope you adore the consecrated host with Divine worship as oft as you meet it in procession Cat. Desirous we are to do any thing that becomes good Christians and obedient Sons unto our holy mother the Church but we cannot satisfie our consciences how this may stand with the principles of Christianity Your Holinesses for which we rest yours unto death have assured us these sacred volumes are the very words of God and his words we know must be obeyed Now since we know these to be his words we have found it written in them Thou shalt worship the Lord thy God and him onely shalt thou serve It is we doubt our simplicity that will not suffer us to conceive how the consecrated Host can be adored as God without open breach of his commandement For to our shallow understanding there is no necessity to perswade us Christ God and man should be hid in it These words Hoc est corpus meâ—m may bear many interpretations no way pregnant to this purpose And it is doubtful whether Christs Body though really present in the Sacrament should retain the same presence in procession whereas the former commandement is plain We must worship the Lord our God and him only must we serve Consist Ye think this Text is plain to your late purpose we think otherwise Whether is more meet ye to submit your private opinions to our publick spirits or us that are Pastors to learn of you silly sheep Cat. Therefore are your servants come unto you that they may learn how to obey you in this decree without Idolatry well hoping that as ye enjoyn us absolutely to obey you in it so ye can give us full assurance we shall not disobey the Spirit of God in the former great commandement whose exposition we most desire 8 Would these or like supplications though conceived in Christian modesty though proposed with religious fear and awfull regard of their persons though presented with tears and sighes or other more evident signes of inward sorrow find any entrance into Romish Prelates ears or move the Masters of the Inquisition house to forbear exaction of obedience to the forâ—er or other Decree of the Trent Councel Were the Form of the Decree it self unto private judgements never so contradictory to Gods expresse written lawes or the consequence of practizing as it prescribes never so dreadful to the doubtful conscience How much better then were it for such silly souls had they never known the Books of Moses to have been from God for so committing idolatrie with stocks and stones or other creatures they had done what was displeasing to their Master and justly punishable yet with fewer stripes because his will was not made known unto them But now they know it and acknowledge the truth of this Commandement To what end That they may be left without all excuse for not doing it They see the general truth of Gods Oracles that they may be more desperately blinded in wilfull perverting the particulars For what glory could the allurement of silly ignorant men to simple idolatry be unto great Antichrist Let them first subscribe to the written Lawes of the everliving God and afterwards wholly submit themselves to his determinations for their practise and so the opposition betwixt him and the Deity betwixt his injunctions and the Decrees of the Almighty may be more positive more directly contrary The Heathen or others not acknowledging Gods Word at all are rightly termed unbelievers men thus believing the Scriptures in general to be Gods Word from the testimony of the Church and yet absolutely relying upon her judgement for the meaning of particular places are transported from unbelief to misbelief from grosse ignorance to wilfull defiance of God and his Lawes Finally they are brought to know Gods Word that they may doubt in this and like fearful practises enjoyned that so first doubting and afterwards desperately resolving absolutely to follow the Churches injunction against that sence and meaning of the divine decrees which the holy Spirit doth dictate to their private consciences they may without doubt be damned for not abiding in the truth Like their first parents they hear Gods sentence but prefer the interpretations of Sathans first-born before their own because it must be presumed he is more subtle then they Or to referre the two main streames of thâ—s iniquity to their proper heads The first That we cannot know the old or new Testament to be Gods Word but by relying upon the Church makes all subscribers to it real Atheists or Infidels and Christians onely in conceit or upon condition If the Church whose authority they so highly esteem be as infallible as is pretende Heretofore I have
cannot infalliblie distinguish the true sence and meaning of one place from another but must herein also rely upon the Churches testimony and onely believe that sence to be repugnant that consonant to the analogie of faith which she shall tender albeit our private consciences be never so well informed by other Scriptures to the contrary The truth then of our former conclusion is hence easily manifested For seeing they hold both the Scriptures and their distinct sence to be obscure and unable to ascertain themselves unlesse the Church adde perspicuitie or facilitie of communicating their meaning to private spirits such after the Churches proposal cannot possibly discern them any better or more directly in themselves then they did before but must wholy rely upon their Prelates as if these were the onely watchmen in the Tower of Gods Church that could by vertue of their place discern all divine truth Others must believe there is an omnipotent God which hath given his Law a Mediator of the new Testament but what the meaning either of Law or Gospel is they may not presume otherwise to determine then weak sights do of things they see confusedly a farre off whose particular distance or difference they must take onely upon other mens report that have seen them distinctly and at hand 11 To illustrate these deductions with the former similitude of the prime and secondary visibles Let us suppose for disputations sake that the Sun which illuminates colours by its light were further indued as we are with sense and reason able to judge of all the differences between them which it can manifest to us and hence challenge to be a Pope or infallible proposer of colours This supposition the Canonist hath made lesse improbable For Deus fecit duo luminaria God made two lights that is by his interpretation the Pope and the Emperour Or if you please to mitigate the harshnesse of it let the Man in the Moon whom we may not imagine speechlesse be supposed the Sun or Pope of colours his Mercurie or Nuncio As the Papists say we cannot know Scriptures to be Scriptures but by the infallible proposal of the Church so it is evident we cannot see any colour at all unlesse illuminated or proposed by the Suns light But after by it we see them suppose we should take upon us to discourse of their nature or determine of their distinct properties as now we do and the Sun or Pope of colours by himself or his Nuncio should take us up as Duke Humphrey did the blind man restored to sight which he never had lost Yea who taught you to distinguish colours were you not quite blind but now as yet you cannot discern any colours without my publick light and yet will you presume to define their properties and distinguish their natures against my definitive sentence known Must not he that enables you to see them enable you to distinguish them seen Must you not wholly rely upon my authority whether this be white or that black If a man upon these Motives should absolutely believe the Suns determinations renouncing the judgement of his private senses could he truely say that he either knew this colour to be white or that black or another green Rather were he not bound to say I neither know white from black nor black from blew nor blew from green but I know that to be white which the Sun the onely infallible Judge of colours saith is white that onely to be black that blew and that green which he shall determine so to be I may think indeed that the snow is white or coals black but with submission to the Suns determination 12 And yet as you have heard at large out of the Trent Councel and best Apologies can be made for it the Church must be the infallible Judge of all Scripture sence and must absolutely be believed without all appeal to Scriptures not conditionally as she shall accord with them The conclusion hence issuing is most infallible and on their parts most inevitable Whosoever absolutely acknowledgeth this authority in the Church or Consistory and yeelds such obedience unto it in all determinations concerning the Canon of Scriptures doth not believe either this or that determinate proposition of faith or any definite meaning of Gods Word The best resolution he can make of his faith is this I believe that to be the meaning of every place which the Church shall define to be the meaning which is all one as if he had said I do not believe the Scriptures or their meaning but I believe the Churches decision and sentence concerning them He that believes not the Church saith Canus but with this limitation if it give sentence according unto Scriptures doth not believe the Church but the Scriptures By the same reason it followes most directly he that believes not the true sence and meaning of Scriptures but with this reservation if the Church so think or determine doth not believe them but the Church onely For as the Schoolmen say Ubi unum propter aliud ibi unum tantum He that serves God onely because he would be rich doth not serve God but his riches albeit he performe the outward acts of obedience Or if we love a man onely for his affinity with another whom we dearly love we truely and properly love but the one the other onely by way of reflexion or denomination in such a sence as we say a man appears by his proxie that is his proxie appears not he In like sort believing the sence of Scriptures onely from the supposed authentick declaration of the Church or because we believe it we infalliblie believe the Church alone not the Scriptures but onely by an extrinsecal denomination 13 Yet as a man may from some reasons lesse probable have an opinion of what he certainly knowes by motives more sound or as we may love one in some competent measure for his owne sake and yet affect him more entirely for anothers whom we most dearly love so may an absolute Papist in some moral sort believe the Scriptures for themselves or hold their authodoxal sence as probable to his private judgement albeit he believe them most for the Churches sake and that sence best which it commends But this his belief of the Church being by their doctrine more then moral or conditional doth quite overthrow all moral or probable belief he can possiblie have from what ground soever of Scriptures themselves For as I said before the Church shall determine ought contrary to his preconceived opinion the more probable or strong it was the more it encreaseth his doubt and makes his contrary resolution more desperate yea more damnable if habitual because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly contrary to the doctrine of faith Bellarmins prescription in this case is just as if a Physitian or Surgeon should seek to case the pain by ending of the Patients dayes Lest a man should sin against his conscience this
whether the Pope alone speaking ex Cathedra be the Church for that he was to dispute of afterwards and he and all his fellows do and must acknowledge it as shall in due place be shewed That in this place he grants the communication of that Spirit by which the Scriptures were written unto private men doth not argue any agreement with us but rather his disagreement from sâ—me of Eis own profession who urge the necessity of the Churches Proposal so much and so far that not Gods Prophets or others to whom his Word was â—…dinarily revealed could without it be certain Vide Bellar. lib. 3. de justif cap. 3. * The Papists Assertions whence the proposed Conclusion is gathered â—… The general Points of Difficultie how either the Church can ascertain the Divine Truth of Scripture unto us or the Scripture the Churches infallible Authority ††John 16. 7. ¶ Verse 12. * 〈◊〉 Valenâ—… cap. 22. Valentians attempted Evasion out of the inchanted Circle of Roman Faith resuted * Ut breviter quae susius disputata sunt de resolutione fidei colligamus placet modum tradere quo quis de fide inteâ—rogatus debeat respondere Igitur siquis rogetur v. g Quare credat Deum esse trinum unum distinguat utrum viz. firmiter infallibiliter id credat vel de causa ob quam acceptaverat eam fidem Si primum respondeat qui a Deus revelavit Si rursus interrogetur unde cognoscat Deum revelasse respondeat se quidem non nosse id clare credere tamen eadem side infallibiliter id quidem non ob aliam revelationem bene tamen ob infallibilem propositionem Ecclesiae tanquam ob conditionem ad id credendum requisitam Si rursus unde cognoscat propositionem Ecclesiae esse infallibilem similiter dicat se claâ—â— non nosse credere tamen fide infallibili ob revelationem Scripturae testimonium perhibentis Ecclesiae cui revelationi non credit ob aliam revelationem sed ob seipsam quamvis ad hoc ipsum opus sit Ecclesiae propositione ut conditione requisita Valent. tom 3. in Aquinat Disp 1. quaest 1. punct 1. Sect. 10. †Neque in sic respondeÌ„do erit aliquis vitiosus circulus Tum quia reveâ—atio propter quam dicitur credi infallibilitas propositianis propasitio ob quam dicitur credi revelatio non habent unum idem objectum sed aliud aliud Objectum n. propositionis est ipsa revelatio objection autem revelationis est ipsa veâ—…redita ut Deum esse trinum unum aut propositionem Ecclesiae esse infallibilem Tum quia cum ex revelatione redditur ratio credendi propositionem reditur per causam revelatio enim est causa assensus fidei cum autem ex propositione Ecclesiae redditur ratio credendi revelationem ratio redditur non per causum credendi sed per conditionem ad id requisitam ita vitatur vitiasus circulus solum reditur ratio connexotum vicissim ex ipsismet connexis sub diversatione id quod omnino licet Valent. ibid. * In matters of Knowledge or Belief Reason and Curse are Synonymal and every Cause in 〈◊〉 goes before the Effect And even when we demonstrate the Cause by its proper Effect the Effect must needs be first known to us seeing it is the reason or Cause of our knowing the Cause though no Cause of the real Cause it self †Sacrobosous intangled in the former circle and caught in his own share ‖ Sed quaeris num quando quis credit ali quid propter authoritatem Ecclesiae necessariaÌ„ sit priâ—â—…pore vel saltem natura formaliter explicite credat ipsam Ecclesiam esse infallibilis authoritatis quemadmodum 〈◊〉 〈◊〉 conclusion propter Praâ—… necesse est ut prius assentiamur ipsis praemistis Respondeo id minime 〈◊〉 â—…rium nam actus fidei ferâ—… in suem objectum modo simplici ut visus in suum itaque sicut visus per spe 〈◊〉 albi v. g vider album non videndo ipsam speciem sic potest quis per Ecclesiae authoritatem credere ita ut 〈◊〉 prius formaliter explicite credat Ecclesiae Authoritatem Christophorus à Sacrobosco Dubliniensis è Societ Jesu 〈◊〉 128 139. A good examiner may know this fellow to be a Jesuite by his Answer so full stuft with mental Reservations 〈◊〉 Evasions and ambiguities First he will not resolve us whether men ordinarily must Believe the Church before Scriptures 〈◊〉 a man may Believe the Scriptures although he do not first Believe the Church explicitè or formally And in the very next 〈◊〉 be impertinently adds that Believing the Scriptures we cannot but implicite and vertually Believe the Church Which ar 〈◊〉 that the Scriptures must be Believed before the Church But say we could not Believe the one but â—e must upon equal termes 〈◊〉 the other this proves that neither could be any infallible or effectual Means of Believing the other For there is no man â—… twice 4 make 8 but knows as well twice 2 make 4 yet is neither a Means of knowing the other for both are immediately 〈◊〉 of themselves This shews the impertinency of their Answer that matter they know not what as if the knowledge of points of 〈◊〉 did resemble habitum principiorum rather then habitum conclusionis If so they do then cannot the Churches Infal 〈◊〉 being by their Positions a point of Faith be any Means of knowing the Scriptures to be Drvine which is a main point of faith * This 〈◊〉 of his doth very well illustrate our former â—… Chapâ— 12 concerning the Use of an ordinary â—… And the Visible Church may â—… the shapes and resemâ—… are called visible being indeed by naâ—… and are visible only by external demonstratâ—â—… as much as they present colours to 〈◊〉 sight â—… visible Were they really visible being received into our eyes they would hinder â—… of all colours so doth this admission of a real â—… in the Church exclude all infallible Belief of â—… * Jisdem serè argumeÌ„tis efficitur neque solam traditioneÌ„ viâ—… vocis eorum qui olim vita desuncti sunt esse judicem sufficientem fidei quae valeat per 〈◊〉 fine alia aliqua insallibili ac praeâ—…te authoritate omnes oâ—…ino definite fidei quaeâ—… Nam 〈◊〉 〈◊〉 sicut de an thoritate iâ—sius 〈◊〉 neceâ—… 〈◊〉 per aliquam aliâ—… au hâ—ritatem conâ—… iâ—â— etiam 〈◊〉 authâ—… traditionis siâ—… quoâ— revocetur in dubium Non enim traditio loquitur etiam ipsa clarè perspicuè de sese ut neque ipsa scriptura Deinde cum traditio scriptis ferè doctorum orthodoxorum in Ecclesia conservetur quaestiones ac dubia moveri possunt de 〈◊〉 illius sicut dubitatur saepe de sensu mente doctorum Valentianus Tom. 3. Disp 1. quaest 1. de objecto sidei punct 7. Sect. 12. * The politick Sophisines of the Papists in their Councels
145 CAP. 33. A brief direction for preventing scruples and resolving doubts concerning particular sentences or passages in the Canon of Scripture 148 CAP. 34. Concluding the first Book with some brief admonition to the Reader 149 The Second Book How far the ministery of Men is necessary for planting Christian Faith and retaining the unity of it planted SECT I. What obedience is due to Gods Word what to his Messengers Pag. 154 CAP. 1. The sum of the Romanists exceptions against the Scriptures 155 CAP. 2. The former objection as far as it concerns illiterate and Lay-men retorted and answered 156 CAP. 3. The general heads of Agreements or differences betwixt us and the Papists in this argument 162 CAP. 4. Of the two contrary extremities the one in excesse proper to the Papists transferring all obedience from Scriptures to the Church the other in defect proper to the Anti-papist defrauding the Church of all spiritual authority That there is some peculiar obedience due unto the Clergie 165 CAP. 5 Of the diversitie of humane actions the Original of their lawfulnesse unlawfulnesse or indifferencie which without question belong to the proper subject of Obedience which not 168 CAP. 6. That sincere obedience unto lawful authority makes sundry actions lawful and good which without it would be altogether unlawful and evil pag. 170 CAP. 7. That the Apostles rule Whatsoever is not of faith is Sin doth no way prejudice the former resolution What actions are properly said to be not of faith In what case or subject doubt or scruple make them such 177 CAP. 8. That such as most pretend liberty of conscience from our Apostles rule do most transgresse it with general directions for squaring our actions unto it or other rules of faith That by it the flock stands bound to such conditional assent as was mentioned Chap. 4. 185 CAP. 9. Of the nature use conditions or properties of conditional assent or obedience 189 CAP. 10. Wherein this conditional belief differeth from the Romans implicit faith That the one is the other not subordinate to Gods Word or Rule of faith 196 CAP. 11. In what sence we hold the Scriptures to to be The Rule of Faith 198 SECT II. That the pretended obscurity of Scriptures is no just exception why they should not be acknowledged the Absolute Rule of Faith which is the Mother-objection of the Romanist 201 CAP. 12. How far it may be granted the Scriptures are obscure with some premonitions for the right state of the question 201 CAP. 13. The true state of the question about the Scriptures obscuritie or perspicuity unto what men and for what causes they are obscure 206 CAP. 14. How men must be qualified ere they can understand Scriptures aright that the Pope is not so qualified 210 CAP. 15. The Romanists objections against the Scriptures for being obscure do more directly impeach their first Authour and his Messengers their Pen-men then us and the cause in hand 220 CAP. 16. That all the pretences of Scriptures obscurity are but mists and vapours arising from the corruption of the flesh and may by the pure light of Scriptures rightly applied easily be dispelled 223 CAP. 17. That the Mosaical writings were a most perfect rule plain and easie to the ancient Israelites 229 CAP. 18. Concluding this controversie about the obscurity of Scriptures according to the state proposed with the testimony of Saint Paul 233 SECT III. That the continuall practise of Hereticks in urging Scriptures for to establish Heresie and the diversity of opinions amongst the learned about the sence of them is no just exception why they should not be acknowledged as the sole entire and compleat Rule of Faith 235 CAP. 19. Containing the true state of the question with the adversaries generall objections against the truth 236 CAP. 20. That the former objections and all of like kind drawn from the cunning practise of Hereticks in colouring false opinions by Scriptures are most pregnant to confirm ours and most forcible to confute the adversaries doctrine 239 CAP. 21. The pretended excellencie of the supposed Roman rule for composing controversies impeached by the frequencie of Heresies in the Primitive Church and the imperfection of that union whereof since that time they so much boast Page 242 CAP. 22. That our Adversaries objections do not so much infringe as their practise confirms the sufficiencie of Scriptures for composing the greatest controversies in Religion 247 CAP. 23. The sufficiencie of Scriptures for final determination of controversies in Religion proved by our Saviours and his Apostles authority and practise 254 CAP. 24. That all their objections drawn from dissentions amongst the learned or the uncertainty of private spirits either conclude nothing of what they intend against us or else more then they mean or at the least dare avouch against Gods Prophets and faithfull people of old 260 CAP. 25. How farre upon what termes or grounds we may with modesty dissent from the Ancient or others of more excellent gifts than our selves That our adversaries arguments impeach as much the certainty of human sciences as of private spirits 266 SECT IIII. The last of the three main Objections before proposed which was concerning our supposed defective means for composing controversies or retaining the unity of faith fully answered and retorted That the Roman faith hath no foundation 271 CAP. 26. Containing the true state of the question or a comparison betwixt the Romish Church and ours for their means of preventing or composing controversies 272 CAP. 27. That the Romish Church hath most need of some excellent means for taking up of contentions because it necessarily breeds so many and so grievous 275 CAP. 28. Of two sences in which the excellencie of the Romish Churches pretended means for retaining the unity of faith can onely possibly be defended the one from the former discourse proved apparently false the other in it self as palpably ridiculous 278 CAP. 29. That their arguments drawn from conveniencie of reason or pretended correspondencie between Civil and Ecclesiastical Regiment do prejudice themselves not us 282 CAP. 30. That the finall triall of this controversie must be by Scriptures that the Jesuites and modern Papists fierce oppugning all certainty of private spirits in discerning the divine truth of Scriptures or their true sence hath made the Church their mother utterly uncapable of any Plea by Scriptures for establishing her pretended infallibility 285 CAP. 31. The insufficiencie of the Roman Rule of faith for effecting what it aims at albeit we grant all they demand in this controversie The ridiculous use thereof amongst such as acknowledge it The sufficiencie of Scriptures for composing all contentions further illustrated 297 CAP. 32. Brieflie collecting the summe of the second Book 306 THE ETERNAL TRUTH OF SCRIPTURES AND CHRISTIAN BELIEF thereon wholly Depending manifested by its own LIGHT The first Book of Comments upon the Creed First Generall Part. SECT I. I believe in God the Father c. IF in any at all most of
our assent or belief strengthned Now it is evident to reason that God is infinitely wise and therefore cannot be deceived whence necessarily it followeth that he knoweth and can tell us the truth Again it is evident that God is most just and true and therefore will not deceive us but will tell us the truth if he professe so Again we cannot conceive of God aright but we must conceive of him as omnipotent and full of power and consequently such an one as needs not in policie or jealousie of our emulating him in knowledge to tell us otherwise then he knows And therefore Aristotle reprehends the Poets for saying that the Gods did envie Men knowledge His resolution is in English to this effect That Poets should the Gods belie More like than Gods should Men envie 3 And if the Heathen were of opinion that the Gods did not envie Men knowledge then must they needs believe that if they taught them any they would teach them true knowledge Wherefore this must be laid down as a certain ground That whatsoever God teacheth us is most true Nor is there any admitting there were a God but would assent unto this But here is the difficultie How can we be assured that God doth teach us any of these things Or how shall we know that this we call Scripture is the Word of God If our apprehension of this ground be sure our faith is firm and absolute if our apprehension hereof be doubtful our faith must needs be unstable or at the best but conditional 4 Let us first therefore look what this conditional assent or belief doth binde us unto Although many that firmly beleeve whatsoever God saith is true either do not acknowledge or do not firmly believe that these Scriptures are the Word of God yet thus much in all sense and reason any natural man will grant there be great presumptions and probabilities why they should be taken for the Word of God And he that doth acknowledge but thus much doth by this acknowledgement binde himself to reverence them above all humane writings For all men naturally know that if they be Gods Word they are worthie all possible reverence Wherefore if a man suppose it only as probable that they are or know nothing to the contrarie why they may not be Gods Word he is bound to reverence and esteem them above all words or writings of man As for example If any Subject in this land should receive Letters concerning some lawful and indifferent request from any other his equal or fellow subject whom he had great reason well to respect suppose he certainly knew that they were such a mans Letters and no counterfeit yet if he should receive Letters in his Majesties name containing the same or other as reasonable request although he knew not so certainly that these were his Majesties Letters as that the others were some well-respected Subjects yet is he in dutie bound to use them with greater respect and reverence than the former The bare presumption and probabilitie that they were the Kings Letters doth binde him to enquire further whether they were his Letters or no nor were his fault excusable if he should shew any signe of disloyaltie or irreverence towards them until he knew that they were not such as their Title or superscription did import 5 He that hath but the same probabilitie that the Scriptures contain in them Gods own words as that Livie his Histories contain the Roman affairs must needs esteem of them infinitely above all humane works And This fruit hypothetical or supposed Belief may bring forth even in the unregenerate or natural man And what hath been said of reverence to the Scriptures upon this supposal is also most true of mans actions If men do but believe it as probable that the Scriptures are the Word of God this belief will procure many good moral actions and much amendment of life though not such spiritual perfection as God in his Word requireth And the reason of this assertion is evident For we see daily that men undertake actions of great difficultie and danger not so much according to the probabilitie of attaining some good as according to the greatness of that good which possibly may be attained So we see many that might live in ease at home with certaintie of moderate gains to undertake voyages to the West or East Indies only upon this resolution That if it be their luck or lot to be rich there they may have enough although the adventure be subject to great dangers and obnoxious to infinite casualties And many there be that will not usually lay out a penny but upon very fair ground of some gain or saving thrift who yet will be well content to venture a Crown or an Angel in a Lotterie where there may be some possibilitie though no probabilitie of obtaining twentie or thirtie pounds These and infinite other examples obvious to dailie experience may serve as a perfect induction of our general assertion That the meer possibilitie of obtaining some great and extraordinary good is of greater moment in sâ—â—ying â—…ctions then certainty of accomplishing pettie desires or greatest probabilities of purchasing ordinarie commodities or delights To deduce then out of this general the particular we intended In the Scripture are promised to all such as love God and do his will far greater blessings then humane knowledge could ever have conceived The like is true in avoiding dangers â—… undertake matters of more difficultie and charges to prevent 〈◊〉 〈◊〉 mischances which may insue then they would do to escape some imminent but ordinarie danger or to release themselves from some smaller harms that alreadie have befallen them Could men consider these things seriously and account of them but as probable what is there in this life which in any reason they should not venture for the obtaining of so great a good Were men but probably perswaded that there were as the Scriptures and the Articles of our Belief tell us a life everlasting full laden with all the fruits of true life joy peace and all choisest pleasures without any annoyance how could they not be most readie and willing to spend this whole transitorie life whose dayes are but few and most of them evil full fraught with grief and distress in the service of God who would thus reward them Yea how could they not be desirous to lay down this life it self upon hope of obtaining such a life For this life compared to that to come hath not the proportion of a Farthing to whole Millions of Gold or all the treasures in this World Nor is the case herein like unto that of adventures or Lotterie where a man may venture his life or goods if he list but if he do not none calleth him to an account for not doing it But in the Scriptures everlasting torments grief and perpetual horror are threatned to all such as frame not their lives according to Gods will in them revealed
Authoritie of some Books it rather ought to confirm his Faith that men disagreeing so much in many opinions so opposite in their affections should so well agree about the number of no fewer then two and twentie Canonical Books of the old Testament Had their authority only been Human or left to the choice of men whether they should be allowed or rejected many that now admit them would reject them because opposite Religions did embrace them That all sorts of Protestants Papists and Jews do receive them is an infallible Argument that he who is Lord of all did commend them to all Nor doth our Church so disclaim all which the Romans above these two and twenty admit as if it were a point of faith to hold there were no more it only admits no more into the same Rank and Order with the former because we have no such warrant of faith or sure Experiments so to do Many of them discover themselves to be Apocryphal and albeit some of them can very hardly or not at all be discerned for such by their Stile Character or dissonancie to Canonical Scriptures yet that none of them indeed are or can be admitted for Canonical without manifest tempting of God is evident from what hath been observed before concerning Gods unspeakable providence in making the Blinded and Perfidious Jews Christ's and our bitterest enemies such trusty Feoffees for making over the Assurances of Life unto us For seeing by them he commended unto us only so many Books of the old Testament as our Church acknowledgeth this is an intallible Argument that His will was we should admit no more Had any more been written before the re-edifying of the Temple by Zerubbabel no doubt the Jews would have admitted them into their Canon For all such as should be written after the Prophet Malachie who is the last of their Canon had left this caveat in the last words of his prophecie for not admitting them Remember the law of Moses my servant which I commanded to him in Horeb in all Israel with the statutes and judgments as if he had said You must content your selves with His Writings such as you have already Consonant to his for any others of equal Authoritie you may not expect until the Expectation of the Gentiles come For no Prophet shall arise untill that time as he intimates in the last words Behold I will send you Eliah the Prophet before the coming of the great and fearful day of the Lord and he shall turn the hearts of the fathers unto the children and the hearts of the children to their fathers lest 〈◊〉 come and smite the earth with cursing The Ministery of others for converting souls he supposed should be but ordinarie by the Exposition of the Law and Prophets and the Authoritie of such writ they as much as they listed could not be Authentick or Canonical 3 Some others again of reformed Churches in these our times have from the example of Antiquitie doubted of the authoritie of some Books in the new Testament as of Jude of James the second of Peter and some others Which doubt is now diminished by their continuance in the sacred Canon so long time not without manifest documents of GODS providence in preserving â—hem whose pleasure it may seem was to have these Books of whom the Ancients most doubted fenced and guarded on the one side by S. Pauls Epistles and other Canonical Scriptures never called in question by any but absurd and foolish Hereticks whose humorous opinions herein died with themselves and on the other by the Book of the Apocalypse of whose Authoritie â—hough many of the Ancient for the time being doubted yet He that was before all times did fore-see that it should in later times manifest it self to be â—…is work by Events answerable to the Prophecies contained in it And albeit many Apocryphal Books have been stamped with Divine Titles and obâ—…uded upon the Church as Canonical whilest she was in her Infancie and the sacred Canon newly constitute yet the divine Spirit by which it was written hath wrought them out as new wine doth such filth or grossenesse as mingle with it whilest the grapes are troden S. Johns Adjuration in the conclusion of that Book hath not only terrified all for adding unto or diminishing it â—elf but hath been as it were a Seal unto the rest of this Sacred Volume of the new Testament as Malachies prophecie was to the old the whole Canon it self consisting both of the Old and New continues still as the Ark of God and all other Counterfeits as Dagon 4 Were not our Roman adversaries Doctrine concerning the general principles of Faith an Invention devised of purpose by Satan to obliterate all print â—r impression of Gods providence in governing his Church out of mens hearts how were it possible for any man endued with reason to be so far overgrown with Phrensie as not to conceive their own folly madnes in avouchâ—…g we cannot know what books are Canonical what not but by the Infallible Testimony of the present Romish Church But of those impieties at large hereafter I wil now only infer part of their Conclusion which they still labor but never shall be able to prove from Premises which they never dreamt of For 〈◊〉 profess among others this is not the least reason I have to hold the Apocalypse for Canonical Scripture because the Romish Church doth so esteem it Nor could reformed Churches Belief of its Authority be so strong unless that Church had not denied but openly acknowledged it for Canonical Scripture As the same Beams of the Sun reach from heaven to earth and from one end of the world to another so do the same raies of Gods power extend themselves from generation to generation alwaies alike conspicuous to such as are Illuminate by His Spirit for who thus Illuminate can acknowledg his providence in making the Jews so careful to preserve the old Testament and not as clearly discern the same in constraining the Romish Church to give her supposed infallible Testimony of the Apocalypse Doubtlesse if that Book had been the work of man it had been more violently used by that Church of late then ever the new Testrment hath been by the Jewish Synagogue or any Heretick by the Romanists seeing it hath said far more against â—hem then any whom they account for such ever did But God who â—ade Pharaohs Daughter a second mother unto Moses whom he had apâ—…ted to bring destruction afterwards upon her Fathers house and Kingâ—â—m hath made the Romish Church of old a Dry Nurse to preserve this Book whose meaning she knew not that it might bring desolation upon her self 〈◊〉 her children in time to come For by the breath of the Lord shall she be destroyed her doom is already read by S. John the Lord of late hath intangled her in her own snare whilest she was drawing it to catch others Her childrens Brags of their mothers
doth the Pope challenge to himself the gift of Prophecie but only of legal Decisions which are no otherwise written then many write and contain no deeper nor more Supernatural Matter then many may invent most of them usually penned in a base and barbarous Logick Phrase his Stile at the best is not peculiar his Character easie to be counterfeited by any man that can pen a Proclamation or frame an Instrument in Civil Courts 7 To recollect what hath been said First seeing God is more to be Believed then Men secondly seeing we have better Arguments to perswade the People that these Scriptures daily read in our Church are Gods own Words then the Priests and Jesuites have that the Tidings which they bring from beyond Sea are the Popes or Churches Decrees or Sentence we may and ought Teach them to relie immediately upon Gods Word preached or read unto them as the surest and most Infallible Rule of Faith the most lively most effectual and most forcible Means of their Salvation Or if the Jesuites will teach them to Believe the Popes Decrees given ex Cathedra or the Churches Opinion indefinitely taken Fide divina by Infallible Faith but the Jesuites or Priests Expositions or Translations of them only Conditionally and with this Limitation If so they be the Pope or Churches Decrees we may in like sort with far greater Reason teach the People to Believe the Scriptures or the Word of God absolutely and our Translations or Expositions of it but Conditionally or with Limitation so far as they are Consonant to the Word of God Seeing it is as probable that we may expound Gods Word as rightly and sincerely as the other can the Church or Popes Edicts we have better Reason to exact this conditional Obedience and Assent in the Vertue and Authoritie of Gods Word which we make the Rule of Faith then they can have to exact the like Obedience by Vertue of the Pope or Churches Edict which is to them the Mistresse of Faith For it is more certain to any man living that Gods Word is most Infallibly True then that the Pope cannot Erre Wherefore if the Absolute Belief of the Popes Infallibilitie and Conditional Belief of the Jesuites or Priests his Messengers Fidelitie or Skill be sufficient to Salvation much more may the Absolute Belief or Assent unto the Infallibility of Gods Word and such Conditional and limited Belief of his Ministers Fidelitie be sufficient for the Salvation of his People who as hath been proved cannot be more certain that the Romish Church saith This or That then we can be of Gods Word For they never hear the Church or Pope speak but in Jesuites or Priests Mouthes And although they knew he said just so as those say yet may a man doubt in Modestie whether the Popes Words be alwayes Infallible but of the Infallibilitie of Gods Word can no man doubt 8 And Here I cannot but much wonder at the preposterous courses of these Romanists who holding an Implicite Faith of Believing as the Church Believes in many Points to be sufficient unto Salvation will yet fasten this implicite Faith upon the present Church of Rome and not refer it rather unto that Church as it was under S. Peters Jurisdiction and Government For if Universalitie be as they contend a sure Note of undoubted Truth then must it needs be more undoubtedly True that S. Peter could not Erre in Matters of Faith then that this present Romish Pope and his Cardinals cannot so Erre For all Papists hold this as True of S. Peter as of this present Pope and all Protestants hold it True of S. Peter not in the present Pope and so did all the Fathers without controversie hold it most True that S. Peter did not teach amisse in his Apostolical Writings So that Universalitie is much greater for S. Peter then for this Pope that now is or the next that shall be 9 For these Reasons fully consonant to their own Positions all Papists me-thinks in Reason should make the same Difference in their Estimate of S. Peter and later Popes which a French Cardinal as the Tradition is at Durham once made betwixt S. Cuthbert and venerable Bede Abeit S. Cuthbert was accounted the greater Saint amongst them whose greater Benefactour he had been in which respect they brought the Cardinal first unto S. Cuthberts Tomb yet because he knew him not so well but only by their Report he praies very warily Sancte Cuthberte si Sanctus es or a pro me But afterwards brought unto Bedes Tomb then in the Consistory because he had been Famous in Forrain Nations from the Commendations of lesse partial Antiquitie he fell to his prayers without Ifs and And 's Vener abilis Beda quia tu Sanctus es or a pro me 10 Proprotional to this Caution in this French-mans Prayers should every modern Papist limit his Belief of the present Popes Infallibilitie in respect of S. Peters And say thus in his heart As for S. Peter I know he Believed and Taught aright And I beseech God I may Believe as he Believed and that my Soul may come whither his is gone as for this present Pope if he believe as S. Peter did be likely to follow him in LIfe and Death I pray God I may Believe as he Believes and do as he Teacheth but otherwise believe me I would be very loath to pin my Belief upon his Sleeve lest happily he run Headlong to Hell to that which should have drawn me up to Heaven For in this Life I walk by Faith and by Faith I must ascend Thither if I ever come There and therefore I dare not fasten my Belief upon any Man whom I would be loath to follow in his Course of Life But most surely might this Implicite Faith be fastned upon Gods written Word contained in the Writings of Moses the Prophets Apostles and Evangelists We know O Lord that Thou hast Taught them All Truth that is Necessary for thy Church to know And our Adversaries confess that thy Word uttered by Them rightly understood is the most sure Rule of Faith for by This they seek to establish the Infallibilitie of the Church and Pope They themselves speak aright by their own Confession where they speak consonantly unto it Wherefore the safest Course for us must be to search out the True Sense and Meaning of it which is as easie for us as them to find as in the Processe of these Meditations God willing shall appear 11 Unto the main Objection concerning the Means of knowing Scripture to be Scripture we have partly answered or rather prevented it in the first Treatise and throughout this whole intended discourse we shall God willing explicate the former general Means or Motives as also bring other peculiar Inducements for the establishing of True Faith unto the particular Articles in this Creed contained For the present Difficultie concerning the Rule of Illiterate Lay-mens Faith or such as understand not those Languages in which
of Scriptures unto some and Facility and Perspicuity unto others of like Profession cannot justly impeach them of greater Obscurity then befits the infallible rule as wel of theirs as of all other mens Faith in their several Vocations For as mens Callings are divers and Gods Gifts to men in their divers Callings in nature and qualitie different so likewise is the Measure of his like gifts to men in the same calling not one and the same To some he gives more Knowledge to others lesse yet all he commands not to presume above that which is Written and every man to limit his desires of knowing that which is Written by the distinct Measure of Gods Gifts in himself not to affect or presume of such skil as they have unto whom God hath given a greater Talent And besides this that the Scripture is the inexhaustible store-house â—hence all men have their several Measures of Divine Knowledge as wel he that hath most as he that hath least even in this again it is a perfect rule that it commands all sapere idque ad sobrietatem to be wise according to that Measure of Knowledge which God hath given them and not to seek to know at least not to say why should I not know as much as any other of any Profession For this were Pride and Arrogancie the fatal enemies of all true Christian Knowledge if so his Gifts be lesse then others And for the avoidance of these main Obstacles of Christian Knowledge or true Interpretation of Scriptures the Scripture hath commanded every man to think better of others than of himself and not to be wise in his own conceit 12 From the former General will follow this Particular Albeit some Parts of Scripture be very obscure unto some the same perspicuous unto other Ministers or Preachers of the Word yet may the whole Canon be the infallible Rule of Faith unto both according to the diverse Measure of their Gifts rightly and unpartially taken If the one either fail in the Exposition of sundrie Places which the other rightly expounds or cannot apprehend so much in them as the other doth he is in Sobriety of Spirit bound to acknowledge his own Infirmitie and content himself with that knowledge which is contained within the Measure of Gods Gifts bestowed upon himself and this again he is to take by the same Rule So that the Scriptures are a perfect Rule to both to all for Direction in the search of Divine Knowledge for limitation of mens desires whiles they seek it or Conceit of what they have gotten That they do not so thorowly instruct or furnish some as others though all men of God for exact performance of their Ministerial function can be no argument of their Insufficiencie to make all such in their Place and Order competently Wise unto Salvation more than it would be to prove Eâ—clides Elements or other more absolute Mathematical Work an insufficient and imperfect Rule for instructing Surveyours or other Practical Mathematicians whose skill lies onely in measuring Triangles Circles or other plain or solid Bodies because containing many Questions of higher Nature and greater Difficultie as of the Circles Quadrature of Lines or Numbers Surd or Asymmetral well befitting the exercise of speculatorie learned Mathematical Wits CAP. XIII The true state of the Question about the Scriptures Obscurity or Perspicuity unto what Men and for what Causes they are Obscure 1 THe Question then must be Whether the Scriptures be an absolute Rule of Christian Faith and Manners to every Man in his Vocation and Order according to the Measure of Gods Gifts bestowed upon him We affirm It is such to all None are so cunning none so excellent or expert in Divine Mysteries but must take it for a Rule beyond whose Bounds they may not passe from which they daily may learn more none so sillie but may thence learn enough for their Salvation so they will be Ruled by it And yet even of those Points which are perspicuously set down to the diverse Capacities of Men in the same or several Professions the Question is not Whether any can fully comprehend their intire Meaning Certain it is In this life they cannot But neither will our Adversaries I hope avouch that the infallible Authoritie of their Church can make us so comprehend the full meaning of Mysteries contained either in Scriptures or her pretended unwritten Traditions Of Scriptures the best learned Christian may say wth the Heathen Socrates Hoc unum scio me nihil scire I know this one thing that I know nothing Nothing as I should or as fully as I then shall when I shall know as I am known for in this life we know but in part and we propâ—… in part 2 Lastly even in respect of Places though containing Points of Salvation onely thus imperfectly known though as perspicuous and clear as can be required the Rule of Faith should be the Question is not whether they be very Obscure and Difficult unto some or unto the Major part of Mankind if we consider them as they are or may be not as they should or might be that is if we consider them as disobedient to the Truth known or carelesse to amend their lives by this light of Scripture For unto all such as hate it this very light it self proves an occasion of falling Nor could any thing be more plainly or perspicuously set down in any other Rule of Faith imaginable than this very Point we now handle is in Scriptures to wit that such Parts of them as contain matters necessary to Salvation are most easie to some most hard to others And albeit they might through the Iniquity of Mankind prove difficult to all or impossible to be understood of most now living living as for the most part we do yet were this Difficultie or Impossibilitie of understanding them aright upon these Suppositions no hindrance at all why they should not be a complete Rule of Faith to all no just reason for admitting any infallible Authority besides theirs 3 For of such as admit any Authority equivalent to theirs it must be further demanded whether the Infallibilitie of it can take away that Blindnesse of heart which by Gods just Judgement lights upon all such as detain the knowledge of God or his sacred Word in Unrighteousnesse If for their sins God punish them with this spiritual darknesse in discerning his Will revealed in his written Word no other infallible Authority as we suppose can take away those scales from their eyes which hinder their sight in the means of their Salvation If men have been called to this Light and prefer Darknesse before it either they must receive sight and direction from it again or continue still in ignorance and the shadow of death but doth God look up all or most mens eyes in such darknesse No for this blindnesse by our Doctrine befals onely such as have deserved it by the forementioned sins which once removed by Repentance the
Rule of Life shall inlighten them unrepented of no other Rule or Authoritie shall teach them the way to Life 4 Since we thus grant that the Scriptures may be Obscure to most men by their own default but perspicuous to others free from like fault or Demerit it remains we further enquire whether the same Scriptures do not most plainly set down First the Causes why they are so Obscure to some and Perspicuous to others Secondly the Remedy or means how their Obscurity or difficulty may be prevented If they plainly teach these two Points this is a sure Argument that they are if not that they cannot be so excellent a Rule of Faith as we acknowledge them For this very Point That the Scriptures in respect of diverse Persons are Obscure and Perspicuous though Obscure to none but through their own Default is a Principle of Christian Faith and therefore must be plainlie set down in the absolute complete Rule of Faith And to omit others in their due place to be inserted what can be more perspicuonsly taught either by Scriptures or other Writings than this Truth God giveth grace to the Humble and resisteth the proud or this He will confound the Wisdom of the Wise or such as Glory in their Wisdom These and like Rules of Gods Justice in punishing the proud and disobedient hold as true in the search of Scripture as in any other matter yea especially herein Thus were the Scribes and Pharisees men of extraordinary skill in Scriptures blinded in the most necessary Points of their Salvation though most plainly set down in Scriptures For what could be more plainly set down then many Testimonies of their Messias Many places of far greater Difficultie they could with Dexteritie unfold how chanced it then they are so Blinded in the other They were scattered in the proud Imagination of their hearts and glorious conceits of their Prerogatives in being Mosis Successours and in their stead simple and illiterate but humble and meek spirited Men raised up to be infallible Teachers of the Gentiles to unfold those Mysteries of Mans Redemption which the Scribes and Pharisees could not see with evidence of Truth to enlighten the sillie and ignorant and convince the Consciences of their learned proud Oppugners By their Ministerie Prophetical and Mosaical Mysteries became a Light unto the Gentile whose life had been in the shadow of death whilest a Veil was laid before the hearts of the most learned Jewes so that even whilst the Sun of Righteousnesse which enlightens every man that comes into the World did arise in their coast and ascend unto their Zenith they groap their way as men that walk in dangerous Paths by dark-night 5 Was the Scripture therefore no Rule of Faith unto these Jews to whom it was so Dishcult and Obscure Or is it not most evident that this Blindnesse did therefore come upon Israel because they hated this Light being carried away with Lowd cries of Templum Domini Templum Domini as the Papists now are with The Church The Church And for words of supposed Disgrace offered to It onely upon a Surmise that Christ had said he would destroy and build It up again brought to seek the destruction of the Glory of It even of the Lord of Glory Thou that wouldest make others beleave the Pope is such dost thou beleeve the Scriptures to be Infallible How is it then whilest thou readest Gods Judgements upon thy Brother Jew thou doest not tremble and quake lest the Lord smite thee also thou painted wall with like Blindnesse seeing thou hast justified thy brother Pharisees stubborn Pride wilfull Arrogancie and witting Blasphemie in oppugning Scriptures And as for all such whose hearts can be touched with the terrour of Gods Judgements upon others in fear and reverence I request them to consider well whether one of the greatest Roman Doctours were not taken with more than Jewish madnesse in mistaking Scripture in it self most plain and easie who to prove the Scriptures Obscurity to be such as in this respect it could not be the Rule of Faith alledgeth for his proof that place of the Prophet And the vision of them all is become unto you as the word of a Book that is sealed up which they deliver to one that can read saying Read this I pray thee then shall he say I cannot for it is sealed 6 The Prophet relates it as a wonder that they should not be able to discern the Truth What Truth an obscure or hidden Truth Impossible to be understood This had been a wonderfull Wonder indeed that men should not be able to understand that which was Impossible to be understood Wherein then was the true Wonder seen In this that they whose eyes had formerly been illuminated by the evidence and clearnesse of the Divine Truth revealed by Gods Messenger should not be able to discern the same still alike clear and perspicuous but now to be shut up from their eyes as appeareth by the similitude of the sealed Book whose Character was legible enough but yet not able to be read whilst sealed A man might as well prove the Sun to be dark because Polyphemus after 〈◊〉 had put out his eye could not see it as the Scriptures by this place to be Obscure The Prophets words entire are these Stay your selves and Wonder they are blind and make you blind they are drunken but not with wine they stagger but not with drink For the Lord hath covered you with a spirit of slumber and hath shut up your eyes The Prophets and your chief Seers hath he covered And the vision of them all is become unto you c. And more plainly Therefore the Lord said because this people come near me with their mouth and honour me with their lips but have removed their heart from me and their fear towards me was taught by the precepts of men doth he not mean the Blind Obedience of Modern Papists as well as ancient Jews Therefore behold I will do a marvellous work in this People even a marvellous work and a wonder For the Wisdom of the wise men shall perish and the understanding of the prudent man shall be hid The Lord himself foretels it as a wonder that this People should be so ignorant in the Word of God and yet will the Jesuite make us beleeve the Word of God is so Obscure that it cannot be unto us the Rule of Faith when as without the knowledge and light of it not which it hath in it self but which it communicates to us there is no Vision no Knowledge in the Visible Church but such wonderfull Darknesse as the Prophet here describes 7 Let the Reader here give sentence with me whether it were not wonderfull Jewish Blindnesse or wilfull Blasphemie in Valentian so confidently to avouch that the Veil which Saint Paul saith is laid before the Jews hearts was woven a great part out of the Difficulty of Scriptures such Scriptures as the
Sathans head and put him to flight why should his faithfull followers despair by the same Weapons to foyl and slay Sathans servants so they will be as industrious to use them as the others are to abuse them Nor will you I hope deny that Christ is present perpetually to his true Church as well as Sathan is to Hereticks Say then what you can or dare why ye should think it strange or impossible that he should teach all faithfull Souls the true Sense and Meaning of his Word immediately by his Blessed Spirit working with the Ministery of Saints without a Vicar general on earth as well as Sathan doth Hereticks the counterfeit sense or false but fair-seeming Meaning of it immediately by himself or his wicked spirits For we never heard that Sathan had any Vicar general by whom he teacheth Hereticks all their cunning unlesse this be the Pope which if he be then is he not Vicar general unto Christ 6 Seeing beloved Christians we are compassed about with such a cloud of Witnesses whereof not one without open Infidelity can be impeached let us not disdain to take the practise of Christ Jesus the Authour and Finisher of our Faith as a Pattern well befitting our imitation Not to be as industrious in searching the inward Sense and secret Meaning as Hereticks in urging the outward letter of the Law were not to follow the footsteps of a victorious Lord most good and gracious to his followers with as great alacritie as vanquished Sathans wicked instruments do his both if not detested by us as the foulest shame that in this life can befall us will breed our everlasting Confusion in the life to come 7 That I may dispute with such as make a jest of Scriptures according to their childish follie if by this means I might possiblie cure their Impietie Tell us I pray ye Doctors of Rome many of whom I know to be men of learning wit and spirit and for this reason as I should think more unwilling to make your selves palpablie ridiculous to every child or novice in Arts howsoever unto all sorts you strive to make Christs Practise such Tell us what is your Counsel in this choice Shall we forsake Christ Our us Saint Peters bâ—st Master to become Scholers unto your Staphilus or Hoâ—… Câ—… who if their reports be true did sooner put the Devil to silence with this Doctrine of your Churches Infallibilitie then Christ did for all his Scriptures for the Devil as the Evangelist tels us departed not from our Saviour before the Third Blow Avoid Sathan able to abide the Coalier but Two or rather one a little doubled I believe as the Church believes and the Church believes as I believe So much by your Doctrine doth the Devil fear the very Name of your Church though in a Coaliers mouth more then the Word of God albeit uttered by the Son of God himself 8 But we know the Proverb too well Like to like Children and ignorant people are not ignorant that the Devil will be commanded by such as studie the black-Art no marvail if he suffer himself upon good termes to be put down by a Coalier And as I will not peremptorily denie but the Story might be true so questionlesse such as most believe it mightily mistake the true cause of Sathans sudden silence for the truer the Story were the likelier were it he should hold his peace as soon as he heard the Coalier believe as he would have him This is a Catechism in it kind so perfect and absolute so well suiting to the old Serpents purpose that if Hell might have a general vacancie from all other imployments for time as long as hath been since Luâ—â—sers fall not all the Powers therein could devise what one word might be added what detracted unlesse perhaps they would expresse what the Coalier happily understood I believe as the Church Romish believes and the Church Romish as I believe whose Consequence is Both shall believe whatsoever Hell would have them The use of such rustick weapons as these was perhaps on your part not unnecessary in that rude World wherein Lindan's Panoplie went for approved harnesse or Ecchius Bolts for good Artillerie but should you use the like now every Punie in our Schools that knows but how to manage an Argument of which God be praised we have enough for a whole Army shall match your great Goliath whilest they thus keep aloof and lay your stoutest Champions in the dust by returning their own or like shot upon them CAP. XXI The pretended Excellencie of the supposed Roman Rule for composing Controversies impeached by the frequencie of Heresies in the Primitive Church and the imperfection of that Union whereof since that time they so much boast 1 BUt let us leave off skirmishing afar off and come a little nearer to the Point You are content to joyn with us in This That it hath been the Practise of Hereticks from time to time to stand much upon the Authority of Scriptures Then were not Luther and Calvin the first that ever made this Odious Comparison betwixt Gods Word and the Popes Nay you will nor deny but this Practise of urging Scripture was most frequent and the Truth most troubled hereby in the Primitive Church If a man might ask you where was this your supposed Infallibilitie then in the swadling-clouts or unborn If then unborn it is too young to make younger Brethren of all Congregations else too young to cause Christian Kings and Emperours subject their Crowns unto your upstart Mitre If then born albeit but in its Infancie yet such an Herculean Power as you professe yours to be which puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all Christian mens thoughts in Points of Faith for to this purpose your Controversors cite that place of Scripture as your Vulgar reads it Verba Sapientum sunt tanquam clavi in altum fixi per Magistrorum consilium conscripta à Pastore Uno data viz. the Pope istis amplius Fili mi ne requires might in all congruitie have taken Hercules Motto for its Word Cunarum labor est angues superasse mearum though it had lain then sleeping in the Cradle yet might it were it such as you would make it easily have crusht this Seed of Serpents in the very nest wherein they bred and not have suffered them to grow up to flying Dragons to pester the World far and near with their deadlie poison 2 I would have you here to consider this Incongruity well which I must farther prosecute in the next Dispute You plead the necessity of your Churches Infallibility for composing all Contentions and varietie of Opinions about Scripture-sense and yet we evidently see which you cannot deny that such bitter Contentions and dangerous varieties of Opinions about Scripture-sense were most rife most eagerlie prosecuted and maintained when this Title of your Churches Infallibilitie if it were just might have been best known and soonest assented unto For sure the Ancient
in all Points necessary to salvation without any such infallible Authority For it is a matter of far lesse Difficulty for any man of sense and reason to deduce particular Conclusions from general and evident Principles then to finde out the general and fundamental Principles by natural Notions or other Principles And therefore more easie for any such man to resolve his Conscience in particular Points of Faith or Christian Obedience after he hath found out the Foundation of Christian Faith to wit Chrâ—… Jesus crucified raised from the dead and other general Dictates of Faith in the Apostolical Writings then to come unto the acknowledgement and Belief of these fundamental Points themselves from the broken knowledge such as the Jews have of the Old Testament And thus it evidently follows that if the Old Testament be a Rule unto the Jews for finding out the Truth of the New much more may the New once acknowledged by them and admitted of equal Authority with the Old be a perfect Rule for them in matters of Salvation And if these Scriptures are or may be a Rule to the Jews if they will believe them then must they be a Rule to all Christians that Believe them No Christian I hope wil deny but that the Old Testament is the Rule of the Jews For the unbelieving Jews shal be condemned in what part of the world soever for not following this Rule which God hath commended and made known unto them not for not acknowledging the Popes Infallibility of which many of them never heard And if the Old Testament be such to them much more must the whole Canon be unto us such a Rule and if we die in misbelief or infidelity we shall be judged by this Rule of Gods Law and Gospel which we transgressed not by the Popes Decrees or Expositions of it That many Christians by profession erre in Points of Faith or mistake the true Sense and Meaning of it or pervert it to their Destruction proceeds from their Ingratitude towards God that gave it and for their delight in Falshood Which is the reason why these Jews mistake the true Meaning of the Old Testament 9 If any of our Adversaries here demand how chanceth it so many Jews erre in the Foundation of Faith if the Scripture be such an infallible Rule he must be content to resolve me in the like Question How chanceth it so many Jews live unconverted in Spain and Italy and other places either in the Popes Dominions or where his Authority is established if the Infallibility of his Authority or their Church be such an excellent Rule If they reply the Jews might believe all Points of Roman-Catholick Faith aright so they would admit their Church as Judge or Mistresse of Faith the Jews might with as good reason rejoyn so might the Romans believe all Points of Judaism would they acknowledge this supposed Infallibility of Doctrine to be in their Rabbinical Expositions not in the Popes Determinations But the Romanist I suppose would desire a Sign ere he believed them herein and are we lesse bound by the Rule of Faith to desire some tolerable satisfaction to these reasons following ere we believe them in this Point as prejudicial in our judgement to Religion in general as Subscription to Rabbinical Doctrine is unto Chistian Verity 10 The Jews admit the Old Testaments Authority as undoubtedly as the Jesuites do the Popes yet it enlightens not their hearts What is the Reason Because that Part of Scripture is so obscure So Valentian and such as follow him in all congruity must say yea he hath said it That Veil which Saint Paul saith is put before the hearts of Jews that they cannot behold the Glory of the Gospel as the Apostle there argues is woven for the most part of the Difficulties of Scriptures Nor do the Jews only deny the New Testament to be infallible but bitterly inveigh against it as erroneous and contradictory to the Old What is the Cause Is it not that which Valentian elsewhere assigns The Scripture alone that is in his language without the infallible Avouchment of their Church is so far from ending all Controversies of Faith that it rather occasions Controversies and Dissentions in Doctrines of Faith If to the Jew through his default the Writings of Moses and the Prophets be so obscure adde your infallible Key to open his heart to them or them to it If by this obscurity they minister matter of Contentation or their Sense mistaken exasperate Jewish malice against Christians Interpose your Humane Authority inspired from above to allay the fervency of their distempered Zeal 11 You acknowledge this Obscurity and other objected Insufficiencies disinabling the Scripture for ruling or judging mens Faith to arise from the frailty or viciousnesse of Humane Nature and hence you plead your Churches Infallibility as necessary and al-sufficient to supply these defects incident unto Scripture not in it self but in respect of us Your Churches Authority then at the least adjoyned to Scripture should make men otherwise subject to the former Infirmities or vitious Dispositions capable of Heavenly Doctrine Tell us then distinctly Can it or can it not make all or most or such as the Scriptures do not Believe aright If this it cannot do adjoyning to Scriptures it is by your own Objections against them a Rule as unsufficient as you would make them without it If it can make all or most or such as Scripture alone doth not Believe aright this it must effect either by removing or not removing those Diseases or Infirmities of Humane Nature which Scriptures without it cannot cure 12 First if it could remove that Temper which makes the Jew a more unprofitable Hearer of Scripture then young Gallants are of stoical moral discipline your Church is guilty of wilful malice and murther of souls that will not apply this infallible Key able of it self to open that Veil of Adamant wherewith the Jews hearts are so masked that neither the light of Mosaical Prophetical Apostolical or Evangelical Writings can find entrance unto them Secondly albeit this supposed infallible Authority could remove the former Veil yet were it not in this respect to be acknowledged an infallible Rule of Faith but rather an ordinary necessary Means such as we acknowledge the lawful Magistracy or Ministry to be for squaring or proportioning mens frail or exorbitant Affections the better to parallel with Gods word the most exact inerrable and al-sufficient Rule of Faith even by your consent were it not for this Infirmitie or vitious Disposition of mans Nature which as you likewise acknowledge is the sole Cause why the Scriptures are Obscure and minister matter of Contention 13 But our Adversaries attribute not any such vertue to their infallible Rule as to make a fool wise the lascivious chaste the drunkard sober a knave honest the impudent modest or ambitious lowly for even the Pope himself in whose bosome this Rule lodgeth may harbour these and like vices in his
brest He may by his own followers Consession be as incorrigible for bad Life and Manners as infallible for matters of Doctrine Seeing then their supposed Rule cannot remove those Impediments which detain the Jews with other Infidels and Hereticks from the Truth can it make men Believe aright whilest They remain If it can it is of greater force then either our Saviours Authority or skil in Scriptures Neither of which not all his travels and best endeavours here on earth though infinitely surpassing any pains the Pope is willing to take could instruct the Jews in the Doctrine of Faith whilest their carnal Affections remained in strength How can ye Believe saith he who spake as never man spake and had wrought those Works none other could which receive honour one of another and seek not the honour that cometh 〈◊〉 God alone 14 To conclude then If the Infidelity of the Jews be any just exception why Scriptures cannot be the perfect Rule of Faith this Exception will disinable the Roman Churches infallible Authoritie for being such a Rule But if the general Error of the Jews in the very main Foundation of Religion be no just Exception why either the Scripture according to us or the Churches Authority according to them should not be the Rule of Faith then cannot the Errors of Hereticks or varietie of Opinions about the sense and Meaning of particular places of lesse moment impeach the sufficiencie of Scripture for performing all that is required by either Partie in their supposed absolute Rule For it shall God willing be made evident in due place that the self same Affections onely different in degree sometimes not so much which caused the Jews Insidelitie in our Saviours time are the onely roots and fountains of Heresies and Dissentions throughout all Ages 15 And as elsewhere is already proved wheresoever the habitual Affection for degree and qualitie is the Heresie or Insidelitie is likewise the same even in such as hold contrary Opinions and would perhaps maintain their contrarietie unto death for as many strongly perswaded of their Belief in Christ shall go for Infidels in that last day so may such as think themselves Orthodoxes be tainted with the contrarie Heresie which they impugne if subject to the same Affections which did breed it But for us to account such as make profession of Christianitie Insidels or such as subscribe to Orthodoxal Doctrine Hereticks would be injurious and unlawfull not because the former Assertion indesinitely taken is not warrantable but because no man can precisely discern the Indentitie of inward Affection save he alone that knoweth the secrets of all hearts Thus all the Blasts of vain Doctrine they can oppose unto the Truth we maintain do in the issue fasten the roots of Faith once rightly planted howsoever they may shake the timerous or faint-hearted Christian or cause the weak in Faith not cleaving to Scripture as their onely infallible Rule and sure Supporter dangerously to reel and stagger But though they fall yet Gods Word shall never fail to approve it self a most perfect Rule besides others in these Two respects First in that none can fail in that course which it prescribes or fall away from Faith but by such means as the Jew hath done the true Causes of whose Apostacie and incredulitie it hath expresly foretold and fully registred to Posterity Secondly because such as it doth not no other Rule Means or Authority possible either in the earth or in the region below the earth shall ever win to true Christian Faith CAP. XXIII The Suffficiencie of Scriptures for Final Determination of Controversies in Religion proved by our Saviours and his Apostles Authority and Practise 1 NOr will They be ruled by an Angel from Heaven That will not obey the live Voice of the Son of God whose Miracles whilest he lived here on earth joyned with his Doctrine we will suppose were of as much force if the Jesuite will grant no more as the Popes Proposal of Scriptures to beget Faith or convince gain-sayers of Truth The Jews were of diverse Opinions about his Doctrine Some said he was a good man Others said No but he deceiveth the People he gives them a Rule as you heard before how to discern it If any man will do his will he shall know of the Doctrine c. This contents them not albeit he had done many and good works amongst them sufficient to have manifested his Divine Authority unto such as had never heard of Moses or a Messias to come Nay they go about to kill him for those works which bare Testimonie of his Worth and as they thought had Warrant of Scripture for so doing because he did them on the Sabbath day Here Christ is of one Opinion the Jews of another concerning the Sense of Scripture Who shall judge or by what Rule must their contrary Doctrine be tried By Christs infallible Authoritie they admit it not By extraordinary and miraculous Works they persecute him for his Miracles already wrought for their peoples good Doth Christ here leave them because destitute of a Rule to recall them If he had none how shall the Pope by his own challenge but his Vicar have any to convince his Adversaries It Christ submit his Divine Doctrine to any other Rule how dare the Pope deny submission of his to the same What Rule then was left Onely the Scripture which both 〈◊〉 acknowledge They pretend Moses Law concerning Sabbath-breach why he should die unto their false interpretation of this our Saviour opposed the true meaning of another Mosaical Scripture Moses forbad Murther as well as Sabbath-day-breaking and yet they seek to kill Christ only for Fealing a man upon the Sabbath-day so forgetfull are they of the One and so partially addicted to the Other But how shall they know that to make a man whole upon the Sabbath was not to break it and violate Moses Law This our Saviour makes evident unto them by exposition of that Law and their own Custom which continued from the first promulgation was a good interpretation of it Moses saith our Saviour gave unto you Circumcision not because it is of Moses but of the Fathers and ye on the Sabbath-day circumcise a man If a man on the Sabbath-day receive Circumcision that the Law of Moses should not be broken be ye angrie with me because I have made a man every whit whole 〈◊〉 the Sabbath-day Judge not according to the appearance but judge righteous judgement Thus was Scripture applied to their Conscience the last and finall Rule by which they stand or fall and is alwayes a Light either bringing men to see their own Salvation or putting out their wonted sight in token of their Condemnation to utter darknesse And Christs last words in that Controversie Judge not according to the appearance are likewise a written Rule of Scripture so absolute a Rule is this Sacred Word of God by our Saviours consent and practise both to inform the
Spirit our Comforter and Instructer have far greater interest in our Souls and Consciences then either Aristotle or Plato or any other Philosopher or Philosophie it self hath in our Opinions or Perswasions 6 But though Gratitude to our God could not move us are those blessed hopes of Immortality so little worth as upon every light or no occasion we should adventure their eternal losse And yet idly desperately and frantickly adventure it we do unlesse such as urge us with solemn subscription to this more then Monarchical Supremacy over our souls enstamped not with any Roman Caesars but Gods own Image Superscription can shew us sufficient Warrant that thus to offer up not only the calves of our lips but even our Faith the best Tribute our hearts can yield wholly into Christs pretended Vicars hands be not a witnesse of our Rebellion against Christ himself the Supream Lord as wel of them that challenge this Authority as of us of whom this servile subjection is exacted All the warrant or Evidence which in this case they can pretend must either be drawn from the Rules of Reason or from the Scriptures the Rule as we contend of Faith which for this reason may justly controul all pretended Rules of Natural Reason And as we have said before if the Pope be as usually he is but homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a witnesse then both Scripture and Reason teach us that he cannot perceive the things of God nor the Meaning of his Spirit for as our Apostle saith they are foolish unto him And if they be foolish to him then is he as foolish a Judge of them and of all things that must be Spiritually discerned as the meerest natural Idiot would be of natural Philosophie or other secular Arts or Sciences Even to this one place of Scripture uttered by the Spirit of God and the Ministry of that Apostle no sufficient Answer can be given without the evident Testimony of the same Spirit under some Prophets Apostles or Evangelists hand either mitigating or restraining that sense which the words naturally import and we collect whose Probability in it self and Consonancy with other Scriptures are so great that we stand bound by our general Allegiance which we ow unto GODS Spirit to suspect all men for Incompetent Judges or witnesses in matters concerning GOD unlesse we know certainly of what Spirit they are or have great Inducements to presume them of a better Spirit and in more favour with the Spirit of God then they themselves report their Popes to be CAP. XXIX That their Arguments drawn from conveniency of Reason or pretended Correspondency between Civil and Ecclesiastical Regiment do prejudice themselves not us 1 THat this is no general Dictate of common Reason or any part of the Law of Nature Reason and common Sense make evident And we may rest assured hereof in that no Jesuite nor other Stickler for the Popes Authority hath been so impudent hitherto as to avouch thus much That there are some Probabilities or Conveniencies which in Reason might perswade any indifferent man that there must be some one Umpire or Tribunal Seat by whose Authority all Controversies of Religion must be determined BELLARMINE thus goes about to prove GOD was not ignorant that many Difficulties about Faith would arise in the Church What then In Reason then he was to provide his Church of a Judge suppose he were But this Judge cannot be the Scripture nor any private revealing Spirit nor any Secular therefore an Eccesiastical Prince which may determin such matters either of himself alone or at least with the advice and consent of Bishops his Associates Nâ—… hath any yet as nor can any indeed imagin any other to whom the Judgement of these things can possibly appertain 2 That neither the Scripture nor any private man nor secular Prince is this Judge he labours to prove by Arguments whose strength hath been broken in the former Discourses concerning the Obscurity of Scriptures and the Varieties of Interpretations But how cunningly soever his sagacity may seem to have cast about he is at the same default Valentian and Sacroboscus were all of them over-ran the Sent by leaping from one Extream to another without search of the Mean betwixt them for they take it as granted that we deny all living Judges of Controversies because we acknowledge no absolute Infallibility in any Our Assertion is The Scripture is a Law or Rule most infallible whereby every man must judge himself whereby such as are in lawful Authority may judge others for not judging themselves by it but not alwayes infallibly Nor can it stand with the sobriety of Christian Wisdom to expect such a precise determination of all Points disputed much lesse disputable among the learned as might bind all men to an absolute Belief whether explicit or implicit of this or that determinate sense all others excluded Notwithstanding the more conscious any ordinary Judge is of his own or others Fallibility or Facility of erring dangerously if they should take upon them strictly to determin all Religious doubts much more all doubts in matters of Religion that might be moved the more infallibly may he rest assured that many cases of that Quality are very doubtful that in sundry of many Opinions all to his knowledge possible as much may be as probably alledged for any one as for other Now the true and proper Use of an Ecclesiastick Judge or Magistracy is not only to punish Oppugners of Truths either evident in themselves and infallibly Believed of all Christians or generally received by the best and most unpartial Writers in every Age but as wel to moderate mens carriage in Controversies of the former nature sometimes by restraining all peremptory Assertions one way or other all exasperating censures or contumelious contradictions as in difficulties aquipendent betwixt an equality of contrary Probabilities sometimes as in matters not so useful or unto whose search the Signs of times present do not solicit us by enjoyning a general Silence that all may hearken with better attention to GOD alwayes speaking by the ordinary Course of his Providence albeit softly and leasurely yet distinctly and audibly to quiet minds already instructed in that Heavenly knowledge though not simply unto all for many of us can perfectly distinguish mens voices whiles they repeat what in part we know though not whiles they pronounce matters unheard before or altogether unknown to us 3 By this it may appear would our Adversaries make an equal comparison that God hath better provided for his Churches Regiment in matters Spiritual then Common-weales in Temporal First the Scripture is a Rule as al-sufficient for all such Businesses as any Temporal Laws could be for effecting their proper End albeit we should suppose the Lord had dictated them immediately as he did the Scriptures This our Adversaries cannot deny unlesse they doubt whether the eternal Spirit have as great skil in Heavenly matters as
Believe their Infallibilitie most infallibly it could be no Rule of Faith but might be rejected till we see it evidently proved whereas they contend it should be the Rule of Faith unto all and by their own confession a main Article of their Creed but according to their Positions as we shall hereafter prove the onely Article of Christian Faith How destitute these their Assertions are of all Grounds of Reason or Rules of Nature hath been made evident There remain onely Two Pillars possibly imaginable for supporting this pretended Infallibilitie Tradition and Scripture Against Tradition all the Arguments they can heap against the Certainty of Scriptures stand good as shall hereafter God willing be shewed That no Argument can be drawn from Scripture to their succour albeit the later Jesuites have earnestly sought to scrape a many for better then Scrapings are not the very best they bring we are now to prove 7 That our Belief of Scriptures Truth and their true Sense by what Means soever we attain thereto must be infallible Both agree The Means that must infalliblie ascertain or prove their Divine Truth and true Meaning unto us say our Adversaries is the Churches Infallibilitie which likewise must be infallibly Beleeved otherwise it could not be the Rule of Faith or Belief infallible It shall suffice here once for all to admonish the Reader That as often as we mention Belief of Scriptures or the Churches infallibility in this Dispute we mean not any kind of Belief but that only which is infallible so likewise whiles we mention the Means or Proofs of either we understand onely Means or Proofs infallible whereon Faith may immediately relie as upon a Rule most sure and certain In all these we demand nothing but what our Adversaries most willingly grant From their grant we argue thus 8 If either the Scriptures can thus ascertain or prove the Churches Infalibilitie or It the infallible Truth of Scriptures to our Souls we must of necessity either Believe the one of these before the other The Churches Infalibility before Scriptures or Scriptures before It or both together without all prioritie of Belief or praeexistent knowledge of the one whence the Belief or knowledge of the other must spring The members of the Division are in the Proposal actually two but in the Disquisition will prove three To begin with the first 9 If they say we must believe the Scriptures to be the Word of God before we 〈◊〉 believe 〈◊〉 〈◊〉 〈◊〉 of their Church they overthrow their own and est ablish 〈◊〉 Postions For thus they make the Scripture a Rule of our Faith at the least In this one Article of the Catholick Churches Infallibilitie which by this Assertion we may and ought infallibly to believe because the Scriptures which we first infallibly believe do teach and prove it Hence private men should be taught by the Holy Ghost first to believe the Truth of Scriptures and for it the Churches Infallibilitie Wherefore the Scripture must be the immediate Rule of their Belief in the Article of the Churches Infallibility which to them is the generall Rule of Faith and so by consequence the Scriptures which to us are onely the Rule of Earth must be more then so to them even the Rule of their Rule of Faith But if the Scriptures may be the immediate and insallible Rule of their Belief in this one Article of the Churches Infallibility what reason possibly can be imagined why they should not be the infallible and immediate Rule of their Faith in all other parts or Articles of their Creed For I call Heaven and Earth Men and Angels to witnesse bâ—…xt ours and the Romish Church whether the Articles of Christs Incarnation his Death his Passion his Burial his Resurrection his Aseension his Intercession for us the Resurrection of the dead and Life everlasting c. be not to any mans Capacitie in the World much more plainly set down in sundry places of Scripture then the Infallibilitie of the present Romish Church in these words Peter feed my sheep Peter to thee 〈◊〉 give the â—…s of Heaven Thou art Peter and upon this Rock will I build my Church It seemed good to the Holy Ghost and us or in any place her sonnes can challenge for it Wherefore if the Holy Ghost teach us this Article of the Churches Infallibilitie immediately without the Churches infallible Authoritie which as we now suppose must be proved from the Scriptures first infallibly Believed then questionlesse he may and will immediately teach us the other Articles of our Creed and whatsoever necessary to Salvation which are more plainly and perspicuously set down in Scriptures without the help or assistance of the Churches infallible Authority which it is supposed to teach by places more doubtfull 10 Or if our Adversaries will hold it no Absurdity to say that the Holy Ghost may teach us the true Sense and Meaning of the fore-mentioned places of Scripture which seem to make for the Infallibility of the Romish Church as Petre pasce oves c. immediately without the help or assistance of the Churches Infallibilitie which is here the lesson supposed to be taught and refers all other Points of Faith or matters of Doctrine unto the Churches teaching immediately they are bound in Reason to shew a Scripture for this Assertion And besides they must perforce make the same comparison betwixt the Holy Ghosts immediate teaching and the Church or Popes immediat teaching which our Saviour Christ made between the Holy Ghosts extraordinary teaching which was to ensue his Glorification and his own immediate teaching before his Passion and as soon as the Holy Ghost hath once taught us the Meaning of these places which make for the Churches Infallibilitie that may be applied unto him in respect of the Popes Supereminencie in teaching which our Saviour Christ spake of himself and his own personall Instructions in the dayes of his Humility in respect of that 〈◊〉 â—ed Comforters Illuminations to be bestowed in abundant measure upon his Apostles immediately upon his Ascention For thus by their Assertions that Holy Comforter after that Lesson once taught Tues Petrâ—… should take his leave of faithfull hearts in the same termes our Saviour there did of his Disciples I tell you the Truth it is expedient for you that I go away For if I go not away the Comforter that Infallible Teacher on whose Authority your Souls must rest will not come unto you but if I depart I will send him unto you and again I have many things to say unto you but ye cannot hear â—oem now howâ—eit when He is come that hath the Spirit of Truth your infallible Teacher whose Tongue while he speaks ex Cathedra I must attend he will lead you unto all Truth for he shall not speak of himself but whatsoever he shall hear be shall speak he shall glorifie me for he shall receive of me and shew it unto you These words I say might be
by a Condition requisite thereunto And so this Juglers ring or circular Fallacy is avoided and only a Reason is given of things connexed mutually from the things themselves connexed under a divers Reason or respect which is no Leger demain but fair play If the divers Objects of the Divine Revelation and the Churches Infallibility were the only Cause or Reason why we take this Resolution for circular Proof then this Exception of the diversity of their Objects were to some purpose But we impeach this his Resolution of naughtinesse for the very form or manner because the Proof is idem per idem And being so alalbeit the Object of the Divine Revelation and the Churches Proposal be divers yet is this no sufficient Testimony to acquit it unlesse they wil affirm that there can be no circular Proof where the Object of the things mutually proved are divers which if they universally affirm as without an Universal Affirmation in this kind there can be no Proof we shal as easily impeach this Affirmation of open Falshood as their form of Argument of circular Fallacie For wheresoever any thing uncertain to us is inferred by another thing alike uncertain and that other only proved by the former there is a circular Proof albeit we should by this form of Argument seek to prove one thing by another whose object was quite contrary to the former Nay although we should prove the very diversity or contrariety of the Objects in two several terms proposed by this or the like circular Form yet were our Proof naught albeit this same diversity of Objects might be proved by some other lawful Form of Argument For the diversity or Identity of Objects in syllogistical terms is meerly accidental to the nature of circular Proof or inference of idem per idem 18 To fit our Adversaries with a familiar Example every way parallel to their own Resolution in this point if they wil acknowledge their own Valentians Resolution for their own but more plain and easie to the Capacitie of the unlearned Reader Suppose some ambitious Captain or Courtier for whose Integrity no man of place would promise much should bring unto our King or some States-man in this land some forrain Princes as the renowned King of Denmarks Letters commendatory for his great sufficiencie in good place in War or State I would request but any ordinary Reader wel to consider what matter of resolution it would be if with reverence I may suppose that either his Majestie or any States-man in this land in the bestowing of any such place of worth as this supposed messenger would sue for might thus resolve Surely the King of Denmark is a renowned religious Prince and one that wisheth exceeding wel unto our King and State and whatsoever he should write in any mans commendations for his advancement to such a place as this party makes suit for I dare not once cal in question lest I should seem to disparage his Princely word but how shal I know that these are his Letters and no counterfeit If thus he should doubt and yet finally rest content with this or like suggestion why doth not he say they are his true Letters whose Fidelity and Integritie the King in his Letters commends no man in the world I think of any ordinary experience although he had never traverst the Schools to know the meaning of a circular proof but could perceive this resolution to be but dolus circulatorius and he that would be cozened with this or the like by any Traveller of what fashion soever may easily be circumvented by any domestick Pedlar or circumforaneal Copes-mate Yet is this resolution in every point the self same with Valentians resolution concerning the Roman Churches Infallibility and the Exception which here he brings why this resolution of his is none may altogether as directly and fitly be brought to shew that this supposed resolution is no circular resolution First let us parallel the several parts of both resolutions In that resolution of Faith which Falentian brings All Christians Believe that whatsoever God saith is true and so in this other resolution it is supposed that his Majestie or any of his States-men firmly Believes that whatsoever the King of Denmark writes or avoucheth in matters of this nature as of civil Integritie and Sufficiency for the discharge of such an Office is altogether true and may not be suspected yet may they suspect whether he wrote thus much in this mans commendations as these Letters import or no. And so saith Valentian and other Papists all Christians may suspect certain they cannot be whether God wrote those looks which we call Scripture or no. The Assurance which Christians in matters concerning Faith and States-men in this present case could have for their security is altogether the same For the States-man hath no other reason to perswade himself that these are the King of Denmarks Letters but only the Report Asseveration or Testimony of this Messenger whose preferment they concern And so likewise by the Papists Positions no private Christian can have any other certain Assurance that these Scriptures are the Word of God but only the Testimonie or Confirmation of the present Romish Church whose state and dignity they likewise seek to maintain by countenance of the Scriptures whose mis-interpretation did either first occasion or not hinder her rising to that height of temporal Dignity which she now enjoyes Thus finally it appears that all the reason or ground of Belief which any Papist following the Jesuites for their Instructors can have must be the Infallibility of the Romish Church whose Infallibility therefore cannot be proved out of Scripture because the Scriptures by their Positions cannot be infallibly proved to be Scriptures or that authentick Word which only can afford sure Proof in matters of Faith but by this their Churches supposed Authority As for Valentians Exception concerning the divers Object of the Churches Proposal and the Divine Revelations by it proposed the self same Diversity of Object may be observed in the former instance of the counterfeit Messenger whose resolution in effect is thus You must Believe these Letters because I commend them unto you in the King of Denmarks name and you must Believe me in commending them unto you because the King of Denmark whose words you trust in them commends my trust and sidelity To apply Valentians Exception to this resolution As the Object of that the Church proposeth or rather of the Churches Proposal is the Divine Revelation so likewise is the Object of this counterfeits Proposal the often mentioned Kings supposed commendation of him Again as the object of the â—ivine Revelation is the Truth Believed Veritas credita ut Deum esse trinum unum aut propositionem Ecclesiae esse in fallibilem as that there is a Trinity in the Godhead or the Churches Proposal is infallible So likewise the Object of the Kings commendation in the other instance is the Truth Believed or that
at least which this Counterfeit exacts to be Believed as true to wit that he himself is a man of excellent parts and one that wil use Fidelity as wel in his Doings as Sayings and in a word one whose proposal in matters of State or War is as infallible as the Popes in matters of Faith Yet notwithstanding that this Counterfeits Proposal or Asseveration which must be Believed from the Princes commendation of him which must be believed again from his Proposal Non habent unum idem objectum sed 〈◊〉 〈◊〉 have not one and the same Object yet is the former resolution â—… and so is Valentians resolution of his Catholick Faith most ridiculously impious For what other issue of such dissolute resolutions can be expected but that men who know no better should hereby be driven to suspect the Scriptures for Counterfeit and the Catholick Church if the Roman were only the Catholick Church of villanous Forgery at the least in those places of Scripture which she pretends for Proof of her own Infallibilitie 19 As for Valentians later Exception why his Resolution should not be Circular it is more ridiculous then the former most ridiculously false to omit other points in this one that he dare deny the Churches proposal by their Doctrine to be the Cause why we Believe the Divine Revelation or rather that these Scriptures which we have are Divine Revelations For by their Positions we cannot assure our selves that the Scriptures are the Word of God by any other cause or reason besides the Churches Authoritie and therefore by their Doctrine the infallible Authoritie of their Church is the only Cause why we Believe this Sacred Canon of Scriptures which we enjoy to be Divine Revelations although it be no Cause by their Doctrine why we Believe that in general Divine Revelations are true For this is a dictate of Nature not controversed betwixt us and them or betwixt any who acknowledge a Divine Power And Valentian himself directly implies that which he impudently denies in the self-same period For he granteth that Propositio Ecclesiae est ratio credendi divinam revelationem ratio eredendi the Reason or Rule of Believing must needs include in it a precedent Cause of Belief it cannot be only a Condition annexed thereto but of this point God willing hereafter 20 Sacroboscus who hath followed Bellarmines and Valentians foot-steps as faithfully as any â—rish Foot-man could his Master though sometimes taking a more compendious and smoother way likely to entice pedestria ingenia wits either by nature dull or novices in Arts and smatterers in School-learning to follow him sooner then those great ones hath taken upon him to answer to this Circle in effect as Valentian doth save only that he hath put more Tricks of Art upon it either to confound the judicious or deceive the sample Reader Which here we shal not need to examin because we purpose to unrid his mystical Evasions in the next Dispute In the end of his tract in defence of Bellarmin he frames his Objection against both Valentian and his own Resolution Whether in Believing the Church by Scriptures and Scriptures By the Church the Belief of the one must in nature if not in time go before the other He thinks it not necessary that the one should be before the other Nam actus fidei fertur in suum objectum modo simplici ut visus in suum And therefore as we see colours per species visibiles by the visible shapes or resemblances which flow from them not by seeing the visible shape before the colours so do we Believe the Scriptures by the Church albe it we do not expresly and formally Believe the Church before we believe the Scriptures Quo teneam vultus mutantem Protea nodo In the former part of this his discourse the Visible Church was unto Scriptures as the Light was unto Colours now it is unto Scriptures as visible Shapes are unto Colours What then Do we not see visible shapes before Colours nor Colours before them no. For we see no visible shapes at all but by them Colours only are brought into our sight and we cannot see one before the other if the one we see not at all And in like sense it were true that we should not Believe the Church before Scriptures not Scriptures before we Believe the Church if we were not bound to Believe the one at all But if we see one thing by another which we likewise see we must needs see that first by which we see the other and so if either we Believe the Scriptures by Believing the Church or Believe the Church by believing Scriptures we must of necessitie Believe the one before the other For that by which we Believe a thing is the Means of Belief and the Means of Belief must needs in nature and order go before Belief it self And if the Church be the Means of believing only in as much as we believe it or to speak more distinctly if the believing the Church be the very Meanes of believing the Scriptures then must we needs believe the Church before we believe the Scriptures If our Adversaries affirm that their Church is the only infallible Means of believing Scriptures in any other sort then by believing it let them in the name of God assign by what Means they wil she can make us believe the Scriptures we shal not much contend so they wil not bind us to believe this their Churches Decisions Sacroboscus his comparison of the Visible Church and visible Shapes we admit thus far for good that as unlesse there were such visible Shapes no Colours could be seen so likewise unlesse God had some Visible Church on earth men ordinarily could not see the Light of the Gospel For it is not ordinarily communicated to any but by the Ministery of others but being communicated we believe it in it self and for it self not by believing others as we see Colours in themselves and for themselves not by seeing the visible Shapes by which they are presented or communicated unto our eyes But whether there be any Propriety between the belief of these two Church and Scriptures according to our Adversaries Doctrine or whether the belief of the one be the cause of the Belief of the other or in what sort the cause and what Inconveniences wil follow thereon we shal dispute hereafter 21 Let them in the mean time illustrate the Manner how we believe Scriptures by the Church as they please Let it have the same proportion to Scriptures which the Light or visible Shapes have unto Colours they themselves make the belief of Scriptures most uncertain and for this reason seek to establish the Infallibility of their Church for to assure us of the Truth of Scriptures We demand how â—… of their Churches Infallibility can possibly be proved By Reason that is impossible as you heard before By Tradition of whom of such as may erre that is
with the corrupt remainder of former heresies for these thousand years and more And unto many grosse errours in Romish religion which this imperfect translation did not first occasion It yet affords that countenance which the pure Fountains of the Greek and Hebrew do not but rather would scour and wipe away were they current in that Church Finally though it yield not nutriment to enlarge or feed yet it serves as a cloak to hide or cover most parts of the great mysterie of iniquity 6 Yet besides the favourable construction that may be made for that religion out of the plain and literal sense of this erroneous translation the Church wil be absolute Judge of all controversies concerning the right interpretation thereof So as not what our consciences upon diligent search and just examination shall witnesse to us but what the Church shall declare to them must be absolutely acknowledged for the true intent and meaning of Gods word as it is rendred by the vulgar interpreter To this purpose is the very next decree 7 Moreover for brideling petulant dispositions it is decreed That no man in confidence of his own wisdom or skill in matters of faith and manners making for the edification of Christian doctrine shall dare to interpret Scriptures wresting them to his own conceipt or sense against that sense or meaning which the holy Church our mother to whom it belongs to judge of the true sense and interpretation of sacred writ heretofore hath held or now doth hold albeit he never purpose to publish such interpretations 8 It is further added in the same place because I take it had been specified in a Synod before that no man shall dare to interpret Scriptures against the unanimous consent of Fathers Which I think were impossible for any man to do though were it possible few or none would attempt besides the Papists For neither can it be known what all of them hold in most places whereupon are grounded controversies of greatest moment and in such as we have best plenty of their interpretations albeit they do not contentiously dissent yet absolutely agree each with other they do not Even one and the same Father oft-times thinks of many interpretations sundry alike probable most of them unwilling by their peremptory determinations one way or other to prejudice the industrious search of others though their far inferiours for finding out some more commodious then any they bring oftentimes intimating their doubts or imperfect conjectures in such manner as if they would purposely incourage their successours to seek out some better resolution then they could find Whence it is evident That we should not alwayes interpret Scriptures against the joynt consent of Fathers albeit we went against all the particular interpretations which they have brought because they were more desirous to have the truth fully sifted then their conjectural probabilities infallibly believed Nor were it possible more to contradict most of them then by following their interpretations upon such strict terms as the Romanists would bind all men to do when they seem to make for their advantage Not the least surmise or conjecture of any one Father but if it please them must suffice against the joynt authority of all the rest For in all the three points above mentioned they admit the Church as may appear from the decrees cited for a Judge so absolute That no man may imbrace any opinion upon what grounds or probabilities soever but with humble submission to her censure Whatsoever she shall injoyn in all or any of these points albeit we have reasons many and strong not to hold it to hold not one besides her bare authority yet must all believe it alone as absolutely as if we had the apparent unanimous consent of Fathers yea of Prophets Apostles or Evangelists and all good writers in every age 9 Hence Bellarmin rejects as dissonant to the former decree this resolution of Luther That albeit the Pope and Councel conclude points of Faith yet have private men a free arbitrement so far as it concerns themselves whether they may safely believe their conclusions or no. Luther gives two reasons for his assertion both most forcible The one because the Pope shall not answer for private men at the hour of their death The other because none are competent Judges of false Doctrines but men spiritually minded when as it often fals out that in their Councels there cannot the found one man much lesse a major part of men without which how many soever there were all were as none that hath any the least relish of the Divine Spirit The like assertion doth the Jesuit condemn in Brentius 10 It is not lawful saith Brentius for any man in a point of salvation so to rely upon anothers sentence as to imbrace it without interposition of his own judgement The reason is there intimated because every man is to be immediately judged by his own conscience and may for avoiding the just censure of condemnation by it safely disclaim their opinions the execution of whose sentence or bodily punishment he may not decline seeing they are as was observed before publick and lawful yet Fallible Judges of controversies in Religion And Bellarmin bewrayes either grosse ignorance or great skil in wrangling when he exclaims against this position of Brentius as absurd and repugnant to it self That the Supream Magistrate or publick Judge may be bound to command where the subject or inferiour is not bound to obey For as well the Prince in commanding as the people in obeying must follow whither their consciences lead them Both may and in case they disagree the one or other cannot but erre in the precedent information of their consciences and herein properly doth their sin consist not in doing what erroneous conscience upon so strict terms as penalty of eternal death doth unnecessarily urge them to 11 The people saith Canus did absolutely not upon condition believe God and his servant Moses and unlesse men So believe the Church they make it of no authority Nor is it enough to believe it to be Infallible in points of Moment or such as might overthrow Faith unlesse it be acknowledged so absolutely inerrable in all as it cannot either believe or teach amisse in any question of Faith for if in any seeing there is one and the same reason of all it might as wel fail in receiving some books indeed not such for Canonical and Divine Whereupon it would follow that this argument would not follow The Church acknowledgeth Saint Matthews Gospel for Canonical therefore it is Canonical The denial of which consequence is most impious and absurd in this mans censure fully consonant to Valentian before cited That Scripture which is commended unto us and expounded by the Authority of the Church is now even in this respect because the Church commends it most authentick 12 Unto these and far more grosse conclusions all their modern Writers for ought
I can find think themselves bound by the former decrees of the Trent Councel But what if any should dissent from these great Champions in the interpretation of it Who should judge betwixt them or whither were they to repair for resolution To the place which God hath chosen to wit to the Sea Apostolical or in other terms to Rome So saith the Pope that confirmed this Councel As if there were only a translation of the Sea none of the Priesthood sometimes established in Jerusalem where all were to worship And if Rome have that place in Christendom which Jerusalem had in Jewrie the Pope must be such a Lord to all Christians as he that dwelt betwixt the Cherubims was to the Israelites both their Answers of like Authoritie 13 But when we repair to Rome who shall there determin what the Councel meant the Pope alone or with his Cardinals with his Cardinals if he please himself alone without them or any other if he list all after as he shall find himself disposed to use his ordinary or plenarie power by the former of which answerable to Gods working with naturall agents he determines of matters by the usuall course of Lawes provided for that purpose using the advise or counsel of his Assistants by the other correspondent to Gods working in miracles effected by his own immediate peculiar power without the coagencie of any inferiour or created cause he may resolve of himself alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councel it self seems to give unto the Pope as it were for an up-shot to all the fools thunder-bolts they had let flee before And lest any man should think this absolute acknowledgement of the Popes plenarie power to be a Counsel rather then a necessary Precept The Catechisme published by the Trent Councels Authoritie hath inserted amongst the Articles of faith That the present Pope is the sile visible head of the whole Christian Church though Christ the invisible The meaning of which if I mistake not is this That the Pope concerning the points above mentioned hath as absolute power in Christs absence as Christ himself should have were he present or hall have in that day of final judgement wherein if these mens Positions be true he shall have nothing to do in matters of Faith but onely to ratifie what the Pope hath defined who must not be called to any account of his Spiritual as Kings and Monarchs must be for their Temporal Stewardships Nor shall it be said to him as it must be to some of them Well done thou good and faithfull Servant For such men onely by our Adversaries Doctrine do well as might have done ill but the Pope live as he list cannot possibly do amisse in determining matters of Faith which are of all that are of greatest difficulty and consequence 14 When first I read Josephus Acosta I much wondred to see a man otherwise of an ingenuous spirit and of parts so excellent so zealous withall for the Popes Supremacie But now I perceive the reason was all private Catechismes were to be conformed unto that publick one authorized by the Councel and Pope Amongst other Contents of that Article of the Catholick Church almost quite omitted in the former Indian Catechismes Acâ—sta's advise is to have this inserted as an essential part That the Pope is Head of the Catholick Church Christs Vicar on earth indued with his plenary power to whom all other Christians Kings and Princes not excepted ow obedience These allegations may testifie our sincerity in proposing the state of the question and points of difference betwixt us gathered not out of one or two but the general agreemeent of best Romish Wâ—iters and whereunto Valentiaâ— were he alive would willingly subscribe For he as since I have observed proposeth the title of his main Controversie concerning the Churches Authoritie in termes aequivalent to those I used Lib. 2. Sect. 1. Cap. 3. and Lib. 1. Paragr uâ—t SECT II. The first branch of Romish Blasphemie in preferring humane Authoritie before Divine AGainst these late recited and infinite other aequivalent Assertions frequent in their Publick determinations and best private Writers our Writers usually object If the Church be Judge of Scriptures her Authoritie must be above the Scriptures â—f the sense of Scripture without the Church or Popes asseveration or proposal be not Authentick nor apt to beget most firme Belief then the Word of God must receive strength and Authoritie from the word of man Some Romish Writers grant the Inference with this restraint In respect of us and yet wipe their mouthes with the whore in the Proverbs as if they had neither committed Idolatrie nor spoken Blasphemie But Bellarâ—in was too cunning a Baud to expose his mothers foul face to publick view without more artificial painting CAP. II. Bellarmin's Replic to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 1 THe former Argument howsoever much esteemed by such as bring it yet in Bellarmmes judgement is very weak and as he suspects sick of his own desease Totum in aequivocatione versatur The aequivocation he seeketh to unfold with this distinction The former speeches may admit a double sence First their meaning may be That the Church doth judge whether that which the Scriptures teach be true or false Or Secondly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth Judge which is the true Interpretation or meaning of them This distinction he applieth thus The former Objections were pertinent if we held the Pope or Councel to determine of Scriptures in the former sence but taâ—… our right meaning they are meer calumnies For we affirm the Church to judge Scriptures onelie in the later and so to judge them doth not set the Church or Pope above Scriptures but above the judgement of private men Nor doth the Church by this Assertion 〈◊〉 a Judge of Scriptures truth but of private mens understanding Neither will it hence follow that the Word of God receiveth strength from the word of man but private mens knowledge may and doth receive strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinks is neither more true or certain because it is expounded by the Church but every mans opinion is more true and stable when it is confirmed by the Churches exposition or decision He hath said as much as the whole Councel of Trent could have said for themselves But let us see if this be enough 2 A private mans opinion saith Bellarmin is truer when it is confirmed by the Church If we had onely an opinion of the truth or sence of Scriptures the consent of others especially men skilful in such matters would indeed much confirm us for all opinions or uncertain
Syllogismâ—… wherein a Proposition of Faith is Concluded can be but Conjectural 5 The proposed inconvenience we may drive from this difficulty How the Papists themselves can attain to the infallible belief of the Churches infallible authority The Church they think hath a publick spirit and publick spirits they know are infallible hence they may perswade themselves the Church is infallible only upon the same terms they believe it hath a publick spirit if their belief of this later be but conjectural their assent unto the former can be no better Seeing then they must of necessity grant for this is the principal mark they aim at that all must infallibly believe the Church hath a publick spirit the difficulty removes to this point how this infallible perswasion is or may be wrought in them Either it must be grounded upon Scriptures or not avouched unto them and wrought in their hearts it must be either by a publick or private spirit Let us examin all the parts of this division 6 First if private mens infallible perswasion of the Churches publick or Authentick spirit be not grounded upon Scriptures acknowledged by us and them the Churches Authority without all controversie is much greater then the authority of Scriptures if it by this assertion can be any and the Churches not all in all For unto that which men cannot know whether it be true or false they cannot be bound to yield absolute or immediate obedience unto that authority which they absolutely believe as infallible they are bound to yield infallible assent and absolute obedience directly in it self and for it self But by this supposition men cannot know Scriptures infallibly without the Churches authority and yet they must infallibly believe the Churches authority without Scriptures The Scriptures authority therefore is either lesse then the Churches or none at all 7 But be it supposed that private mens infallible Belief of the Churches publick spirit is grounded upon Scriptures acknowledged by us and urged by them to this purpose as upon these it seemeth good to the Holy Ghost and us I have prayed for thee thy faith should not fail The question whereunto we demand an answer is whether this infallible Belief of the Churches authority grounded upon these places must be wrought in mens hearts by a private or publick spirit If by a private spirit only Bellarmin believed the Churches publick spirit or those Scriptures truth or true meaning whereon he grounds it He and all other Papists such as he was when he delivered this Doctrine neither Bishops nor Cardinals are subject to the same inconveniences which he hath condemned us for as Hereticks For all private spirits by his positions are abnoxious to errour unsufficient to plant any infallible perswasion in matters of faith yet such is this article of the Churches Authentick spirit of which unlesse men be so perswaded infallibly perswaded they cannot be of the minor proposition in any Syllogism wherein a point of faith is concluded and uncertain of the minor they cannot be certain of the conclusion which as Bellarmin rightly observes alwayes follows the weaker part The infallible conclusion therefore of Bellarmin's resolution is unlesse private men may have publick spirits to warrant the truth of Scriptures and the Churches infallibility thereon grounded they cannot truely believe any conclusion of faith It remains then we inquire what inconvenience wil follow if they admit private men to be partakers of publick spirits 8 Diversity of such spirits they acknowledge not If therefore private mens Infallible Assent unto the truth or true sense of those particular Scriptures whence they seek to prove their Churches Infallibility must be planted by a publick spirit planted it must be by the same spirit which guides and guiding makes the Church and Pope authentick and infallible both in their proposal of Scriptures and declaration of Scriptures sence Seeing this spirit is one and the same if it can make the Church or Pope infallible in all why may it not make all private men by this supposition partakers of it alike infallible at the least in the right understanding of those places which warrant the Churches Infallibility or publick spirit For our adversaries I hope wil easily grant that the Churches publick and Authentick spirit must be most infallibly Believed because so expresly taught in those Scriptures cited by Bellarmin to this purpose If this publick or Authentick spirit can work such infallible apprehension of those places true meaning in private hearts why not in all others as necessary for them to know that is in all necessary to salvation And if thus it do why are we bound to believe the Pope more then the Pope us we being partakers of a publick and infallible spirit as wel as he 9 Or if they hold it no absurdâ—ty to say we must believe two or three places It seemeth good to the Holy Ghost and us Peter feed my sheep by a publick and authentick spirit teaching us from these to rely upon the Pope in all other parts of Gods Word because as it must be supposed we have but a private spirit for their assurance by this supposition the Popes authority in respect of us must have the same excesse of superiority unto Scriptures that a publick spirit hath unto a private or the Pope who believeth all Scriptures by a publick spirit hath unto a private man This publick spirit whereof they vaunt is the same which did inspire the Scriptures to Atoses the Prophets and Apostles and must by this position be the Pope or Churches immediate Agent for establishing this inviolable league of absolute allegeance with mens souls unto them but of none so absolute to their Creator and Redeemer and the rest of whose written laws and eternal decrees must be communicated unto them by a private spirit and subscribed unto with this condition If the Pope shal witnesse them to be his laws or to have this or that meaning 10 Nor can our adversaries deny the truth of this subsequent collection If it were possible for the Pope in matters controversed to teach contrary to Gods Word we were bound to follow him For they themselves argue thus If the Pope could erre in matters of Faith Faith might perish from the Earth all Christians bound to erre because bound to obey him This proves that our Assent to any Scriptures besides those which teach the Popes authority cannot in it self be perfect and absolute but subject to this condition if the Pope be infallible And even of those places which as they pretend witnesse him to be such there yet remains a further difficulty These the Pope believes not because they are confirmed to him by his predecessor but directly and immediately by his publick spirit But may private men believe them so too No. For these especially and the Churches infallibility contained in them are by all our adversaries consent propositions of Faith in respect of us and need by their doctrine the proposal or
judgement which in outward profession not disclaiming the former main foundation of Christianity God manifested in the flesh can in deed and issue more evidently overthrow it more distinctly contradict either those Fundamental precepts of salvation last cited or more fully evacuate the often mentioned promise made unto Saint Peter then the foundation of Romish religion as Romish doth and I will do publick pennance in sack-cloth and asâ—es for laying the imputation of Antichristianism upon it Our Saviour saith whosoever heareth these words and doth them not doth build his house upon the sand They teach the contradictory as an Article of faith that the Pope or a Councel of Bishops assembled by his appointment instructed by his Infallibility confirmed by his plenary power do alwayes build upon the same Rock as Peter did yea that the Pope himself how wicked soever is that very Rock whereupon the Church that is in their language the Bishops thus assembled is built the oecumenical Pastor that must keep them and by them all Christs flock from going astray the supream head that by his vertue and influence must sustain every member of Christs body here on earth from falling into heresie or approaching the territories of hell through any kind of errour or infidelity 27 Our Saviour promised in solemn manner ex Cathedra the gates of hell shall never prevail against his Church What Church the Catholick What Catholick Visible or Invisible Triumphant or Militant Visible and Militant What Catholick visible militant Church The Roman that consists of divers members In it some are Pastors some are sheep whether have better interest in that Promise Pastors Of Pastors some are Prelates some inferiours whether are to be preferred before the other Prelates doubtlesse for of them consists the body of the Church representative which is most properly called the Church and next in reversion unto Peters prerogative Did the gates of hell then never prevail against the greatest Romish Prelates I nominate no particular person I speak onely of them as the Scripture doth of Drunkards Whoremongers Adulterers Dogs Enchanters Many of highest place in that Church have for a long time lived and for ought their followers can or care to say unto the contrary died such as the Spirit of God hath excluded from the Kingdome of Heaven such as Gods Word tels us hell must swallow up with open mouth Are they the Church and may hell gates prevail against them and yet not prevail against the Church 28 But if a woman an whorish woman cannot be taken without an excuse may we think those effeminate sworn creatures of servitude to that great Strumpet can want an answer No this distinction is alwayes at hand Their Popes and Cardinals may as erre so go to hell But how as private Doctors not as oecumenical Pastors not as they speak ex Cathedra so to my remembrance I have read of a proud Romish Prelate that being reproved for his secular pomp made answer he followed these fashions as he was a Duke not as an Archbishop But the reprovers reply hath made the Apologie better then which no Jesuite can make for the Pope most ridiculous ever since If this be so quoth the shepherd such was the Pastor God had appointed to rebuke the madnesse of this false Prophet I pray resolve me what shall become of my Lord Duke if the Archbishop go to the Devil If many sometimes Popes be now in hell as no Jesuite I think will professe any morall hope that all are saved What is become of the Church representative which lodged in their brains Hath the number of glorified Saints been encreased by their departure from earth Were they ever a whit more happie for being heirs to that glorious Promise Thou art Peter and upon this Rock will I build my Church Or were their Comments upon that place Orthodoxal What was the comfort Saint Peter himself could ever have reaped thence Onely this though Sathan may so fist thee that thy soul may go to hell before thy body descend to the grave yet rest assured of this that thy faith which in Cathedral resolutions shall never sail thee in thy life time shall survive in thy successors when thou art dead but to what purpose if notwithstanding this prerogative all may descend one after another into hell 29 Or if their Doctrine were true to what end did Christ come in the flesh onely to build a Church which like a lamp or candle may gloriously shine whiles there is an uninterrupted succession of Popes to propagate the splendor but whose glorie when that expires for ought that glorious promise addes unto it must be extinguished as the light goes out when the oil is spent Better assurance then every Pope for his time hath Saint Peter by their doctrine had none from those words of our Saviour For whatsoever power or prerogative was in them bequeathed to him doth descend by inheritance to his successours And would the meanest Jesuite now living have gloried much in a life graced with no greater visible Church dignitie then S. Peters was perpetually exposed to like danger without any other solace to support it save onely this that his posterity should enjoy the same priviledges But now that the glory and dignity of the Romish Church is become so great and the Iesuites portion thereby grown so fat they can be well content to sooth up the Pope in this conceit that howsoever his person may go to hell a place it seems not much dreaded because unknown yet hell gates shall never prevail against his faith which hath brought such large possessions to the Church both which he may infallibly entail to his successors untill the worlds end But as I said before what then shall become of that Cathedral faith shall it augment the quire of Gods elect or can they make as many S. Faiths as have been Popes 30 Herein appears the excesse of these dayes impiety in respect of former that this imaginary Idea of Romish faith should be more superstitiously adored then any other Idoll in the World ever was Although that of the Apostle may be more properly said of it then any other nihil est in mundo Other Idols represented either men or beasts some permanent creature or reall quality This is a fancie of a Chimaera a shape of nothing or if by nature and essence ought it is such a conceit or mental quality as may be in devils Existence it hath none but as Eclipses of the Sun by fits or courses when the Pope shall speak ex Cathedra What shall become of it and the colours in the Rainbow after the day of judgement are two questions of like use and consequence and of these two Objects the one as fit to direct mens courses by Sea or Land as the other to conduct us towards heaven The dazled imaginations of these Idolaters that can thus conceit this faith to be spiritual and eternal by succession when it cannot save
Jove Caesar habet Jove and Caesar are Kings and Gods But Jove of heaven that 's the only ods That Christ should retain the title of the supream head over the Church militant and the reality of supremacy over the Church triumphant our adversaries are not offended Because there is small hope of raising any new tribute from the Angels and Saints in heaven to the Romish Churches use and as little fear that Christ should take any secular commodity from it which anciently it hath enjoyed 14 But though it were true that we were absolutely bound to obey an absolute Monarch of whose right none doubts yet may we examin whether every Potentate that challengeth Monarchical jurisdiction over others or gives forth such insolent edicts in civil matters as the Pope doth in spiritual do not go beyond his authority in these particulars albeit his lawful preâ—ogatives in respect of others be without controversie many and great yet limited both for number and magnitude For suppose King Henry the eight after he had done what he could against the Pope should stil have professed his good liking of Romish religion opposing only this to all his Popish Clergie that had challenged him of revolt Am not I defender of the faith The Pope whom I trow you take for no false Prophet hath given me this prerogatrâ—… amongst Christian Princes as expresly as ever S. Peter bequeathed him his supremacy above other Bishops It is as impossible for me to defend as for his Holinesse to teach any other besides the true Catholick Faith Let the proudest amongst my Prelates examin my expositions of his decrees and by S. George he shall fry a fagot for an Heretick Would this or the like pretence though countenanced by royal authority have been accepted for a just defence that this boisterous King had not contradicted the Pope but the tatling Monks or other private expositors of his decrees would this have satisfied the Popes agents until the King and his Holinesse had come to personal conference for final debatement of the case yet for Christs servants thus to neglect their masters cause is no sin in the Romanists judgement yea an heresie is it not to deal so negligently in it For a sin of no lower rank they make it not to submit our hearts minds and affections unto the Popes negative decrees though against that sence of Scripture which conscience and experience gives us Unto all the doubts fears or scruples these can minister it must suffice That the Pope saith he expounds scripture no otherwise then Christ would were he in earth but only controls all private glosses or expositors of them But can any Christian heart content it self with such delusions and defer all examinations of doctrine until that dreadful day come upon him wherein the great Shepheard shall plead his own cause face to face with this pretended Vicar and his associates Do we believe that Christ hath given us a written law that he shal come to be our Judge and call us to a strict account wherein we have transgressed or kept it yet may we not try by examination whether these Romish guides lead us aright or awry Whether some better or clearer exposition may not be hoped for then the Pope or Councel for the present tenders to us What if the Pope should prohibit all disputations about this point in hand whether obeying him against the true sence of Scripture as we are perswaded we yield greater obedience unto him then unto Scriptures may we not examin the equity of this decree or his exposition of that Scripture which happily he would pretend for this authority his amplius fili mi ne requiras No by their general Tenent and Valentians expresse Assertion it were extream impiety to traverse this sence or exposition under pretence of obscurity c. By the same reason for ought I can see it would follow that if the question were whether obeying the Pope more then God we did obey man more then God we might not examin at least not determin whether the Pope were Man or God or a middle nature betwixt both which came not within the compasse of that comparison CAP. X. In what sense the Jesuites may truly deny they believe the words of man better then the words of God In what sense again our writers truly charge them with this blasphemy 1 IF we review the former discourse we may find that equivocation which Bellarmin sought as a knot in a bulrush in our writers objections to be directly contained in their Churches denial of what was objected Whilest they deny that they exalt the Churches authority above Scriptures or mans word above Gods this denial may have a double sence They may deny a plain and open profession or challenge of greater authority in their Church then in Scriptures Or they may deny that in effect and substance they overthrow all authority of Scripture save only so far as it makes for their purpose 2 That the Pope should openly professe himself competitor with God or in expresse tearms challenge greater authority then Scriptures have was never objected by any of our writers For all of us know the Man of Sin must be no open or outward enemy to the Church but Judas-like a disciple by profession his doctrine indeed must be a doctrine of devils yet counterseiting the voice of Angels as he himself though by internal disposition of mind a slave to all manner of filthinesse and impurity must be enstiled Sanctissimus Dominus the most holy Lord. If the poison of his iniquity were not wrapt up in the titles of divine mysteries it would forth-with be disliked by many silly superstitious souls which daily suck their bane from it because perswaded that the Scriptures which they never have examined whose true sense they never tasted but from some reliques of heathenish zeal idolatrously worship in gross do fully warrant it When our Writers therfore object that the Papists exalt the Popes laws above Gods had not these holy Catholicks an especial grace to grow deaf as often as we charge their mother with such notorious and known whoredomes as they see might evidently be proved unto the world if they should stand to contest with us their meaning is plain that the Pope in deed and issue makes the Scriptures which in shew he seems to reverence of no authority but only with reference to his own That he and his followers should in words much magnifie Gods word written or unwritten we do not marvel because the higher esteem men make of it the higher still he may exalt his throne being absolutely enabled by this device to make all that belongs to God his Word his Laws his Sacraments the pretious Body and Bloud of his Son blessed for ever meer foot-stools to his ambition For if the authority of Scriptures or such traditions as he pretends be established as divine and he admitted sole absolute infallible Judge of their meaning it would argue
Ariadna's thread as now it is thought to guide us through the Labyrinth of errors Such was S. Peters love to truth that he would have so fastned it to all faithful hearts as none should ever have failed to follow it in following which he could not erre Doubtlesse had any such conceit lodged in his breast this discourse had drawn it out his usual form of exhortation had been too mild his ordinary stile too low This doctrine had been proclaimed to all the world with Anathema's as loud and terrible as the Canons of any Papistical Councel report 2 But he followed no such deceitful Fables when he opened unto them the power and coming of Christ whose Majesty as he had seen with his own eyes so would he have others to see him too But by what light By Scriptures What Scriptures Peter feed my sheep Nay but by the Light of Prophesie That is a Light indeed in it self but unto private spirits it is no better saith Valentian then a light put under a bushel unlesse the visible Church do hold it out Where did the visible Church keep residence in those dayes In S. Peter I trow How chances it then he saith not fix your eyes on mine that have seen the glory of the Lord and the Prophets light shal shine unto you If by his commendation and proposal it were to shine he had said better thus Ye do well in that you give heed unto me as to your only infallible teacher that must confirm you in the truth of Prophetical Writings and cause them shine in your hearts but now he saith 2 Pet 1. 19. Ye do well in that ye take beed unto the Prophets as unto a light that shineth in a dark place until the day-star arise in your hearts This light of Prophets illuminated the eyes of Peters faith albeit with his bodily eyes he had seen Christs glory For speaking comparatively of that testimony which he had heard in the Mount he adds We have also a surer word of the Prophets That the Lord hath been glorified in the Mount his Auditors were to take upon his Credit and Authority nor could he make them to see this particular as he himself had done but that Christ Jesus whom he saw glorified in the Mount was the Lord of Glory he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer testimony then his bodily sense the light of Prophets This then was the commendations of his flock that they looked upon it which shined as wel unto them as him to all without respect of persons that take heed unto it able to bring them not to acknowledg Peters infallibility but to the day-star it self whole light would further ascertain them even of the truth the Prophets and the Apostles taught For Christ is in a peculiar manner the first and the last in the edifice of faith the lowest and the highest stone in the corner refused by the master builders or visible pillars of the Jewish Church their faith was not grounded up on the Prophets whose words they knew not and not knowing them they knew not him but unto such as raise their faith by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true square and line Chist is both the Fundamental Rock which supporteth and the chief corner stone that binds the whole house of God and preserves it from clefts and ruptures 3 But lest his followers might look amisse upon this prophetical light rightly esteemed in the general S. Peter thought it necessary to advertise them not to content themselves with every interpretation or accustomary acknowledgment of their truth grounded on others relations reports or skill in expounding them or multitude of voices that way swaying This had been as if a man that hath eyes of his own should believe there was a Moon or stars because a great many of his honest neighbours had told him so A thousand witnesses in such a case as this were but private testimonies in respect of that distinct knowledge which every one may have that list That the Lord should preserve light in Coshen when darknesse had covered the whole face of Egypt besides seems unto me lesse strange but more sensibly true then before whilest I consider how in this age wherein the light of his countenance hath so clearly shined throughout those parts of Europe whence the Gospel came to us Ingolstade should still sit in darknesse environed with the shadow of death That her great professor Valentian born I take it within these fourscore years should grope at noon day as if he had been brought forth in the very midnight of Popery or died welnigh three hundred years ago Scarce Scotus himself not Ockam questionlesse though shut up in a prison where no light of any expositor had ever come could have made a more dunstical collection of the Apostles words then he hath done Saint Peter meant one of these Three First that there can be no certain or probable way of expounding Scriptures by our proper wit or industry or Secondly that one or other place of Scripture cannot be rightly expounded by human wit or industry but so compared they rightly may or Thirdly that the Scriptures cannot certainly and infallibly be expounded every where without the sentence of some other common infallible authority which in this respect is to be held as judge of faith in the Church The Apostle he infers did not mean the first or second ergo the third So as the force and wisdom of the Apostolical admonition is this No man by his private industry or study howsoever imploied either he thought not of the holy Ghosts direction or assistance or did not except it no not by any search of Scripture it self can certainly and infallibly understand the doctrine of Scriptures in controversies of which S. Peter in that place speaks not one word but it is necessary he learn this of some other publick authority in the church by which the Holy Ghost speaks publickly and teacheth all His reason follows more dunsticall then the collection it self For the Apostle straight subjoyns As the holy men of God did speak in Scriptures not by human authority but divine so likewise cannot the Scriptures be possibly understood by any human or private industry of this or that man but by some other authority likewise divine by which the holy spirit which is the Author of Scriptures may be likewise the most certain interpreter of Scriptures 4 Had another read thus much unto me and bid me read the Author or his works wherein it was found I should presently have named either Erasmus Moriae Encomium Frishlins Priscianus Vapulans or some such like Comedian disposed in merriment to pen some old Dunces part Cannot the Sun of righteousnesse infuse his heavenly influence by the immediate operation of his spirit or doth his influence want force without conjunction with this blazing Comet or falling star Was it not the authority of this spirit which made S. Peter himself to
be so authentick in his doctrine Is it not the pretended priviledge of the same spirit which exempts the Pope from privatenesse and makes his authority oecumenical and infallible Whosoever then by participation of this spirit understands the Prophesies either immediately or expounded by others whomsoever his conceit of them or their right interpretation is not private but authentick And Canus though a Papist expresly Teacheth That the immediate ground or Formal Reason of ours and the Apostles Belief must be the same both so immediately and infallibly depending upon the testimony of the spirit as if the whole world beside should teach the contrary yet were every Christian bound to stick unto that inward testimony which the spirit hath given him Though the Church or Pope should expound them to us we could not infallibly believe his expositions but by that spirit by which he is supposed to teach so believing we could not infallibly teach others the same for it is the spirit only that so teacheth all The inference then is as evident as strong that private in the fore-cited place is opposed to that which wants authority not unto publick or common The Kings promise made to me in private is no private promise but wil warrant me if I come to plead before his Majesty albeit others make question whether I have it or no. In this sense that interpretation of scriptures which the spirit affords us that are private men is not private but authentick though not for extent or publication of it unto others yet for the perfection of our warrant in matters of salvation or concerning God For where the spirit is there is perfect liberty yea free accesse of pleading our cause against whomsoever before the Tribunal seat of justice especially being wronged in matters of the life to come To this purpose saith our Apostle But â—e that is spiritual discerneth all things yet he himself is judged of no man In those things wherein he cannot be judged by any he is no private man but a Prince and Monarch for the freedom of his conscience But if any man falsly pretend this freedom to nurse contentions or to withdraw his neck from that yoak whereto he is subject he must answer before his supream Judge and his holy Angels for framing unto himself a counterfeit licence without the assured warrant of his spirit And so shal they likewise that seek to command mens consciences in those matters wherein the spirit hath set them free This is the height of iniquity that hath no temporal punishment in this life but must be reserved as the object of fiercest wrath in that fearful day the very Idea of Antichristianism CAP. XXIV That S. Paul submitted his doctrine to examination by the Words before written That his doctrine disposition and practise were quite contrary to the Romanists in this argument 1 SAint Paul as wel as other Apostles had the gift of miracles which amongst Barbarians or distressed souls destitute of other comfort likely to be won to grace by wonders he did not neglect to practise but sought not to enforce belief upon the Jews by fearful signs or sudden destruction of the obstinate albeit he had power to anathematize not only in word but in deed even to deliver men alive unto Satan When he came to Thessalonica he went as his manner was into the Synagogue and three Sabbath dayes disputed with his country-men by the Scriptures opening and alledging that Christ must have suffered and risen again from the dead and this is Jesus Christ whom I preach to you These Jews had Moses and the Prophets and if they would not hear them neither would they believe for any miracles which to have wrought amongst such had been as the casting of pearls before swine What was the reason they did not believe because the Scriptures which he urged were obscure but Saint Paul did open them Rather they saw the truth as Papists do but would not see it They rightly believed whatsoever God had said was most true that he had said what Moses and the Prophets wrote and yet Saint Paul taught nothing which they had not foretold But that was all one these Jews had rather believe Moses and the Prophets meant as the Scribes and Pharisees or other chief Rulers of their Synagogues taught then as Paul expounded them albeit his expositions would have cleared themselves to such as without prejudice would have examined them But the Beroeans were of a more ingenuous disposition so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports they were not vassals to other mens interpretations or conceits but used their liberty to examin their truth They received the word with all readinesse and searched the Scriptures whether these things were so or no. If they believed in part before their practise confirms the truth of our assertion that they were not to believe the infallibility of Paul but of his doctrine albeit they were wel perswaded of his personal authority If they believed neither in part nor wholly before they saw the truth of his doctrine confirmed by that Scripture which they had formerly acknowledged their ingenuity herein likewise confirms our doctrine and condemns the Papists of insolent blasphemy for arrogating that authority unto the Popes decrees which is only due unto Gods word already established 2 I would demand of any Papists whether the Beroeans did wel or ill in examining Saint Pauls doctrine if ill why hath the Spirit of God commended them if well why is it not lawfull and expedient for all true Christians to imitate them Unlesse the Reader bite his lip I will not promise for him he shall not laugh at Bellarmines answer albeit I knew him for another Heraclitus or Crassus Agelastus who never laughed in all his life save once when he saw an Asse feed on thistles Surely he must have an Asses lips that can taste and a swines belly that can digest this great Clerks Divinity in this point I answer saith he albeit Paul were an Apostle and could not preach false doctrine thus much notwithstanding was not evident to the Beroeans at the first nor wore they bound forthwith to believe unlesse they had seen some miracles or other probable inducements to believe Therefore when Paul proved Christ unto them out of the Prophetical Oracles they did well to search the Scriptures whether those things were so If Saint Paul had thought miracles a more effectuall means then Scriptures for begetting faith in such as acknowledged Moses and the Prophets no doubt he had used miracles rather then their authority Or if the Pope cannot expound the Scriptures as effectually and perspicuously as Saint Paul did why doth he not at the least work miracles are we bound absolutely to believe him and is he bound to do neither of these without which the people of Beroea were not bound as Bellarmine acknowledgeth to believe Saint Paul But if his reason be worth belief Christians which know the Church
cannot erre in explicating the doctrine of faith are bound to embrace it without questioning whether the places alleadged be to the purpose or no. Let such Christians as believe the Pope cannot erre in the name of God believe whatsoever he shall teach without examination yet remember withall that thus to believe is to worship the Dragon by giving their names unto the Beast But unto what Christians is the Popes infallibilitie better known then Saint Pauls was to the Beroeans Not unto us whose fathers have forsaken him for his Apostasie from God and taught us to eschew him as Antichrist to hold his doctrine as the very doctrine of devils Unto us at least his Holinesse should seek to manifest his infallibility by such means as Saint Paul did his even unto such as had seen his miracles and had experience of his power in expounding Scriptures Besides Saint Pauls conversation in all places was continually such as did witness him to be a chosen vessell full of the spirit of grace He did not make marchandise of the Word of God as most Popes do but as of sincerity but as of God in the sight of God so he spake through Christ he did not walk in craftinesse yet who greater Polititians then Popes Nor did he handle the Word of God deceitfully but in declaration of the truth he did approve himself to every mans conscience in the sight of God This one amongst others he accounts as an especiall motive to perswade men of his heavenly calling in that he did not preach himself but Christ Jesus and himself their servant for Iesus sake For so our Saviour had said He that speaketh of himself seeketh his own glory The Pope that we might know him to be Christs opposite seeks almost nothing else nothing so much as to be absolute Lord over all other mens faith If this any Jesuite will deny let him define what Prince amongst the nations what Tyrant in the World did ever challenge greater soveraignty in affairs of this life then the Pope doth in all matters whatsoever concerning the life to come 3 But it may be Bellarmine was either afraid or ashamed of this answer wherefore he adds another as wise to keep it from blushing I â—â—de saith he albeit an Heretick sin in doubting of the Churches authority into which he hath been regenerate by Baptisme nor is the case the same in an Heretick which hath once made profession of faith and in a Jew or Ethnick which never was Christian yet this doubt which is a sin being supposed he doth not amisse in searching and examining whether the places alleadged by the Trent Councell oat of Scriptures or Fathers be true or pertinent so hâ— do this with an intent to finde the truth not to calumniate A man at the first sight would deem Bâ—llâ—rmine for his own part at least had given us leave to examine the Popes doctrine by Scripture but that as you heard before he absolutely denies nor will he I am sure pawn his hat that he which searcheth the Scriptures and Fathers alleadged and cannot find any such meaning in either as the Trent Councell would thence infer shall be freed by their Church from heresie although he be not so uncivil as to calumniate the Pope but onely salvareverentia ingenuously professe that he thinks on his Conscience the Scripture meant no such matter as the Councel intended This none of their Church dare promise for dubius in fide by their doctrine est haereticus he that doubts after sâ—uch an authentick determination is condemned for an heretick and yet without such assurance of being freed from heresie this permission of reading Scriptures is not worth God a mercy seeing he must at length be constrained to believe the Scripture saith just so as the Pope saith albeit his private conscience informe him to the contrary so that by reading them he must either wound his own conscience more then if the use of them had been denied him or else use them but as a court favour or grace bestowed upon him by the Pope for which he must in good manners yeeld his full assent to his doctrine with infinite thanks for his bounty Howsoever if he be doubtfull in their tenents he may not read the Scriptures with Calvin Beza or any of our Writers Expositions or in any Edition save such as they approve or with the Rhemish animadversions or glosses or according to the analogy of that faith wherein the Jesuites have catechized him So that the reading of Scriptures if their opinions be erroneous as we hold the Popes decisions are serves to as good purpose for confirming one of their catechizing in the right faith as the ringing of bells doth to bring a melancholy man out of some foolish conceit which runs in his mind both of them will believe their former imaginations though never so bad the better because the one thinks the bells ring the other that the Scriptures speak just so as he imagines This Bellarmine cannot dissemble in his next words Bound he is to receive the Churches doctrine without examination but better he were prepared unto the truth by examining then by neglecting it to persist still in his blindnesse His meaning in plain English is this He and his fellows could wish Reformed Churches would all come off at once and believe as Romanists do without all examination whether they believe as Christians or Magicians but if we will not be so forward as they could wish we were they could in the second place be very well content to admit us into their Church again though after a yeer or two's deliberation rather then lose our company for ever 4 The learned Doctor Whitakers of famous memory out of the former place gathered these two corollaries Every doctrine is to be tried 〈◊〉 Scripture The Apostle taught nothing but what might have been confirmed out of Moses and the Prophets Sacrâ—boscus reply to these Orthodoxal collections confirmes me in that conceit I entertained of Romish Schoolmen when I first began to read them They seemed to me then much more now to handle matters of greatest moment in divinity after the same fashion for all the world nimble Artists do Philosophical Theorems in the Schools whiles they are coursed by such as would triumph in their disgrace Be the argument brought in it self never so good or forcible to evince the contradictory to their tenents yet if the opponent in his inference of what was last denied chance but to omit some petty terme or clause impertinent to the main question or make his propositions more improbable by framing them more universal then he needs occasion will quickly be taken to interrupt his progresse and put him off especially if the Answerer be so well provided with some shew of instance to the contrary or absurdity likely to follow if all were true his Antagonist would seeme to prove Nor do I censure this as a fault in youth or whilest we are in
Aristotles forge so the fire be out of us when we come into the Sanctuary But just in this manner doth the Mimical Jesuite reply to the former truth I demand saith he whether the Doctour would approve this consequence Paul preaching to the Athenians confirmed his Doctrine with the testimony of the Poet Aratus and the Athenians had done well if they had sought whether Aratus had said so or no therefore all Doctrines must be judged by Poets But what if the Beraeans practise considered alone or as Jesuites do Scriptures onely Mathematically do not necessarily inferre thus much The Learned Doctors charitable mind would not suffer him to suspect any publick Professor of Divinity as Sacroboscus was could be so ignorant in Scriptures as not to consider besides the different esteem of Prophets and Poets amongst the Jews what Saint Paul had Acts 26 22. expressely said I obtained help of God and continue unto this day witnessing both unto small and great saying none other things then those which the Prophets and Moses did say should come Unlesse he could have proved Christs resurrection and other Articles of Christian faith out of Moses and the Prophets the Jews exceptions against him had been just For they were bound to resist all Doctrines dissonant to their ancient Ordinances especially the abolishment of Rites and Ceremonies which Paul laboured most knowing the Law-giver meant they should continue no longer then to the alteration of the Priesthood but in whose maintenance his adversaries should have spent their bloud whiles ignorant they were without default of the truth Paul taught as not sufficiently proved from the same Authority by which their lawes were established Nor was any Apostle either for his miracles or other pledges of the Spirit that he could communicate unto others to be so absolutely believed in all things during his life time as Moses and the Prophets writings For seeing the gift of miracles was bestowed on hypocrites or such as might fall from any gifts or graces of the spirit they had though the spectatours might believe the particular conclusions to whose confirmation the miracles were fitted yet was it not safe without examination absolutely to relie upon him in all things that had spoken a divine truth once or twice In that he might be an hypocrite or a dissembler for ought others without evidence of his upright conversation and perpetuall consonance to his former Doctrine could know he might abuse his purchased reputation to abet some dangerous errour Nor do our Adversaries though too too credulous in this kind think themselves bound to believe revelations made to another much lesse to think that he which is once partaker of the Spirit should for ever be infallible Upon these supporters the forementioned Doctors reason which the Jesuite abuseth to establish the Churches Authority stands sirme and sound I absolutely believe all to be truâ—… that â—od saith because he saith it nor do I seek any other reason but I dare not as 〈◊〉 so much unto man lest I make him equall to God for God alone and he in whom the Godhead dwelleth bodily is immutably just and holy Many others have continued holy and righteous according to their measure untill the end but who could be certain of this besides themselves no not they themselves alwayes And albeit a man that never was in the state of grace may oft-times deliver that Doctrine which is infallible yet were it to say no worse a grievous tempting of God to rely upon his Doctrine as absolutely infallible unlesse we know him besides his skill or learning to be alwayes in such a state Though both his life and death be most religious his Doctrine must approve it self to the present Age and Gods providence must commend it to posterity Nor did our Saviour though in life immutably holy and for Doctrine most infallible assume so much unto himself before his Ascension as the Jesuites give to the Pope For he submitted his Doctrine to Moses and the Prophets writings And seeing the Jesuites make lesse account of Him then the Jews did of Moses it is no marvell if they be more violently miscaried with envious or contemptuous hatred of the Divine truth it self then the Jews were against our Saviour or his Doctrine These even when they could not answer his reasons drawn from Scriptures received though most offensive to their distemperate humour were ashamed to call Moses and the Prophets Authority in question or to demand how do ye know God spake by them Must not the Churches infallibility herein assure you And if it teach you to discerne Gods Word from mans must it not likewise teach you to distinguish the divine sence of it from humane This is a strain of Atheisme which could never find harbour in any professing the knowledge of the true God before the brood of Antichrist grew so flush as to seek the recovery of that battail against Gods Saints on Earth which Lucifer their Father and his followers lost against Michael and his holy Angels in Heaven CAP. XXV A brief taste of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctours Bellarmin and Valentian That if faith cannot be perfect without the solemne testification of that Church the rarity of such testifications will cause infidelity 1 FOr a further competent testimonie of blasphemies in this kind where-with we charge the Church of Rome let the Reader judge by these two instances following whether the Christian world have not sucked the deadliest poison that could evaporate from the infernal lake through Bellarmines and Valentians pens Valentian as if he meant to out-flout the Apostle for prohibiting all besides the great Pastor Christ Jesus for being Lords over mens faith will have an infallible authority which may sit as Judge and Mistresse of all Controversies of faith and this to be not the authoritie of one or two men deceased not peculiar to such as in times past have uttered the divine truth either by mouth or pen and commended it unto posterity but an authority continuing in force and strength amongst the faithfull thorowout all ages able persptcuously and openly to give sentence in all Controversies of Faith Yet as these Embassadours of God deceased cannot be Judges shall they therefore have no Say at all in deciding conroversies of faith You may not think a Jesuite would take Jesus Name in vain he will never for shame exclude his Master for having at least a finger in the government of the Church Why what is his office or what is the use of his authority registred by his Apostles and Evangelists Not so little as you would ween For his speeches amongst others that in their life time have infallibly taught divine truths by mouth or pen may be consulted as a witnesse or written law in cases of faith but after a certain sort and manner either to speak the truth or somewhat thereto not impertinent
or how can you know those Books which ye call Scriptures were from God The last and final answer according to the Jesuitical Catechismes wherein as you heard before out of Bellarmine they think they have great advantage of us would be this The holy Church our Mother doth so instruct giving us this expresse admonition withall his amplius fili 〈◊〉 ne requiras Here upon God their Father and the infallible Church their Mothers blessing their souls are bound to rest without further doubt or demand Whence unlesse they use some mental reservation or seek to shrowd themselves in the former aequivocation hitherto unfolded they must of necessity account themselves accursed if they deny the last or final resolution of their belief to be into the Churches infallibility or veracity Again what reasonable man would demand further resolution of any doubts incident to his faculty be it real or verbal speculative or practick then into the prime and immediate rules He should surely be lasht in a Grammar School that either for quantitie of syllables right accent construction of words or the like would seek a further reason then a known general rule which admitteth no exception So should he with disgrace be turned over the Barre amongst the Lawyers that would demur or seek a devolution of an evident ruled case which by his own confession could never alter Much more grosse would his absurdity appear that in the Mathematicks or other demonstrative science should attempt to resolve a Probleme or conclusion further then into an unquestionable Theorem or definition Finally might we have a centumviral Court of all professions under the Sun our Adversaries would be condemned with joint consent either of intolerable folly or impudency if they should with Valentian deny the last resolution of their faith to be into the Churches infallibilitie seeing they make it such a Catholick inerrable perpetual rule of Christian faith as admits no exception no devolution from it no appeal It is to them more then he said of Logick Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolve all doubts concerning the very Canon of Scriptures or Gods Word written or unwritten or the true sence or meaning of both briefly able most authentically to determine and define all Controversies in Religion of what kind soever 4 Nor will it boot them ought to say that Gods Word in the Churches mouth is the Rule whereinto faith is finally resolved seeing the Church defines nothing but by Gods Word either written or unwritten For this is more then the party which believes it can know nor hath he any other motive to believe it besides the Churches definition or assertion Suppose then we should conceive so well of a temporall Judge as to presume he did never speak but according to the true meaning either of Statute or customary Law yet if we could not know either the one or the other or their right interpretation but onely by his determinations the Law were little beholden to him unlesse for a flout that should say he were resolved jointly by the Judge and it For seeing the Law is to him altogether uncertain but by the Judges avouchment or interpretation his last resolution of any act of justice must be onely into the Judges skill and fidelitie This inference Sacroboscus would not deny he himself hath made the like to prove that not the Scripture but the Church must be the infallible rule of faith You will object saith he when the Church defines it alwayes defines according to the Word of God either written or unwritten New revelations it receives none the promised assistance of the spirit helps it onely to know what is already revealed Therefore from the first to the last that which determines controversies and is the Judge in all questions of faith is the Word of God To this objection thus he answers Because we cannot be certain of the true sence of Gods Word but by the voice of the Church which hears our controversies and answers them The Church is Judge although it judge according to Gods Word which upon examination and by the spirits assistance it alwayes understands aright And if every one of us should have the infallible gift of understanding Gods Word we should not need any other Judge The Reader I hope will remember what was said before that those flowting hypocrites would fain believe the Pope saith nothing but what God saith that God may be thought to say all he sayes which is the most abhominable Blasphemie that ever Hell broacht worse then worshipping of Devils as shall appear hereafter 5 It may be some Novice in Arts that hath late read some vulgar Logicians upon the demonstrations might here frame this doubt in favour of the Romish Churches Doctrine As the finall cause may be demonstrated by the efficient and the efficient by the final so may the Church be infallibly proved by Scriptures and the Scriptures again by the Churches authority both infallibly believed each for others sake as both the former demonstrations are true and certain and yet mutually depending one upon the other 6 This objection had some late Logicians understood what they said would carry some shew of truth to countenance Valentians former Circular Resolution but they lace their Masters Rule uttered by him Pingui Minerva too too straitly For taking it as they do we should admit of circular demonstrations the conceit whereof can have no place but in a giddy brain To demonstrate the final cause in any work of Nature were to assigne a Counsellor to the infinite wisdom of the God of Nature in whose intention the end is first and is the cause of all operation or efficiencie Who could give or who would demand a naturall cause why life should be preserved for this is the will of him that gave it If question were made of the manner how the life of man and other creatures is preserved when as their heat might seem to choak them A man might truely answer by respiration and respiration is from the lungs But it is one thing to ask How or by what Means another for what End any effect is produced The former is an inquiry of the Efficient within these precincts of means or motions alwayes prime and independent The later of the final cause absolutely indemonstrable because it implies a contradiction to give a reason why that should be for whose sake all other things of that rank have being Nor is the End it self to speak properly ever produced though oft-times in common speech we take the Effect immediately thereto destinated because most sensible for the End it self as we do the starre next to the Pole because visible for the Pole or point immoveable Thus we confound respiration or actual preservation of life with the Final cause why men have lungs when as both are effects of the lungs both means of accomplishing Natures or rather the God of Natures
purpose in whose will or pleasure the finall cause of any natural effect alwayes consists And seeing nothing in Nature can preoccupate his will no cause can be precedent to the finall This consideration of naturall effects tending as certainly to their proposed end as the arrow flyes to the mark caused the irreligious Philosopher to acknowledge the direction of an intelligent supernatural agent in their working the accomplishment of whose will and pleasure as I said must be the finall cause of their motions as his will or pleasure which bestows the charges not the Architect unlesse he be the owner also is the final cause why the house is built Finally every End supposeth the last intention of an intelligent Agent whereof to give a reason by the Efficient which onely produceth works or meanes thereto proportioned would be as impertinent as if to one demanding why the bell rings out it should be answered because a strong fellow puls the rope 7 Now that which in our Adversaries Doctrine answers unto the cause indemonstrable whereinto final resolution of Natures works or intentions of intelligent agents must be resolved is the Churches Authority Nor can that if we speak properly be resolved into any branch of the first Truth for this reason besides others alledged before that all resolutions whether of our perswasions or intentions or of their objects works of Art or Nature suppose a stability or certainty in the first links of the chain which we unfold the latter alwayes depending on the former not the former on the latter As in resolutions of the latter kind lately mentioned imitating the order of composition actual continuation of life depends on breathing not breathing on it breathing on the lungs not the lungs mutually on breathing so in resolutions of the other kind which inverts the order of composition the use or necessity of lungs depends upon the use or necessitie of breathing the necessitie or use of breathing upon the necessity or use of life or upon his will or pleasure that created one of these for another Thus again the sensitive faculty depends upon the vital that upon mixtion mixtion upon the Elements not any of these mutually upon the sensitive faculty if we respect the order of supportance or Natures progresse in their production Whence he that questions whether some kinds of plants have sense or some stones or metals life supposeth as unquestionable that the former have life that the second are mixt bodies But if we respect the intent or purpose of him that sets Nature a working all the former faculties depend on the sensitive the sensitive not on any of them For God would not have his creatures indued with sense that they might live or live that they might have mixt bodies but rather to have such bodies that they might live to live that they might enjoy the benefit of sense or the more noble faculties 8 Can the Jesuite thus assigne any determinate branch of the First Truth as stable and unquestionable before it be ratified by the Churches authority Evident it is by his positions that he cannot and as evident that belief of the Churches authority cannot depend upon any determinate branch of the First Truth much lesse can it distinctly be thereinto resolved But contrariwise presse him with what Divine precept soever written or unwritten though in all mens judgements the Churches authority set aside most contradictory to their approved practises for example That the second Commandement forbids worshipping Images or adoration of the consecrated Host he straight inverts your reason thus Rather the second Commandement forbids neither because the holy Church which I believe to be infallible approveth both Lastly he is fully resolved to believe nothing for true which the Church disproves nothing for false or erroneous which it allowes Or if he would answer directly to this demand To what end did God cause the Scriptures to be written He could not â—â—sonâ—â—t to his tenents say That we might infallibly rely upon them but rather upon the Churches authority which it establisheth For Gods Word whether written or unwritten is by their Doctrine but as the testimony of some men deceased indefinitely presumed for infallible but whose material extent the Church must first determine and afterwards judge without all appeal of their true meaning Thus are all parts of Divine truthes supposed to be revealed more essentially subordinate to the Churches authority then ordinary witnesses are to royal or supreme judgement For they are supposed able to deliver what they know in termes intelligible to other mens capacities without the Prince or Judges ratification of their sayings or expositions of their meanings and judgement is not ordained for producing witnesses but production of witnesses for establishing judgement Thus by our adversaries Doctrine Gods Word must serve to establish the Churches authority not the Churches authority to confirm the immediate soveraigntie of It ever our souls 9 Much more probably might the Jew or Turk resolve his faith unto the First Truth then the modern Jesuited Papist can For though their deductions from it be much what alike all equally sottish yet these admit a stabilitie or certainty of what the First Truth hath said no way dependant upon their authority that first proposed or commended it unto them The Turks would storme to hear any Mufti professe He were as well to be believed as was Mahomet in his life time that without His proposal they could not know either the old Testament or the Alcoran to be from God So would the Jews if one of their Rabbines should make the like comparison betwixt himself and Moses as the Jesuite doth betwixt Christ and the Pope who besides that he must be as well believed as his Master leaves the authority of both Testaments uncertain to us unlesse confirmed by his infallibility But to speak properly the pretended derivation of all three heresies from the First Truth hath a lively resemblance of false pedegrees none at all of true Doctrine and resolutions Of all the three the Romish is most ridiculous as may appear by their several representations As imagine there should be three Competitors for the Roman Empire all pleading it were to descend by inheritance not by election all pretending lineal succession from Charles the Great The first like to the Jew alledgeth an authentick pedegree making him the eldest The second resembling the Turk replies that the other indeed was of the eldest line but long since disinherited often conquered and enforced to resigne whence the inheritance descended to him as the next in succession The third like the Romanist pleads it was bequeathed him by the Emperors last Will and Testament from whose death his Ancestors have been intit'led to it and produceth a pedegree to this purpose without any other confirmation then his own authority adding withall that unlesse his competitors and others will believe his records and declarations written or unwritten to be most authentick they cannot
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence and Experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels Decree concerning the second assertion Bellarmine thus collects It is necessary not onely to be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
Scriptures by the Church which we are now to gather from this short Catechisine containing the summe of Roman faith CAP. XXX Declaring how the First main ground of Romish faith leads directly unto Atheisme the second unto preposterous Heathenisine or Idolatry 1 IT is a prety Sophisme as a judicious and learned Divine in his publick exercise for his first degree in Divinity late well observed where-with the Jesuite deludes the simple making them believe their faith otherwise weak and unsetled is most firm and certain if it have once the visible or representative Churches confirmation when as the Church so taken seldom or never instructs or confirms any at least not the hundred thousandth part of them unto whose salvation such confirmation is by Jesuitical perswasions most absolutely necessary But suppose the visible Church or Romish Consistory the Pope and his Cardinals should vouchsafe to catechize any the Dialogue between them and the Catechized would thus proceed Cons. Do ye believe these sacred Volumes to be the Word of God Catech. We do Cons. Are you certain they are Catech. So we hope Cons. How can your hope be sure for Mahomet saith His Alchoran is sundry other Hereticks say their fained revelations or false traditions are Gods Word How can you assure us ye may not be deceived as well as they Are not many of them as good Schollers as you Catech. Yes indeed and better Cons. Are not you subject unto error as well as they Catech. Would God we were not Cons. What must you do then to be ascertained these are divine revelations Cat. Nay we know not but this is that which we especially desire to know and would bind our selves in any bond to such as could teach us Cons. Well said do you not think it reason then to be ruled in this case by such as cannot be deceived Cat. It is meet we should Cons. Lo we are the men we are the true visible Church placed in authoritie by Christ himself for this purpose These Scriptures tell you plainly as much 〈◊〉 Petrus super hanc Petram c His holiness whom here you see is Peters Successor sole heir of that promise far more glorious then the Jewish Church ever had any 2 This is the very quintessence and extraction of huge and corpulent volumes written in this argument which our English Mountibanks sent hither from the Seminaries venditate as a Paracelsian medicin able to make men immortal The summ of all that others write or they alleadge is this â—very one may pretend what writings he lists to be the word of God who shall be the infalliale Judge either of written or unwritten revelations Must not the Church for she is Magistra Judex fidei These are the words and this is the very Argument wherein Valentians soul it seems did most delight he useth them so oft But to proceed The parties Catechized thus by the visible Church it self should any Protestant enter Dialogue with them how they know those received Scriptures to be the Word of God could answer I trow sufficiently to this question thus Mary sir we know better then you For we heard the visible Church which cannot erre say so with our own ears Prot. You are most certain then that these are the Oracles of God because the visible Church Gods living Oracle did bear testimony of them Catech. Yea sir and their testimony is most infallible Prot. But what if you doubt again of their infallibilities How will you answer this objection Mahomet saith his Alcoran is Scripture the Turkish Priests wil tel you as much viva voce and shew you if you be disposed to believe them evident places therein for his infallibility Manes could say that he had divine revelations The Pope pretends he hath this infallibilitie which neither of them had Who shall judge the Consistory But why should you think they may not erre as wel as others Did they shew you any evidence out of Scriptures or did they bring you to such entire acquaintance with their publick spirit as to approve your selves Divine Criticks of all questions concerning the Canon as oft as any doubt should arise Catech Oh no these audacious Criticismes of private men they utterly detest and forewarned us upon pain of damnation to beware of For there is no private person but may erre and for such to judge of Scriptures were presumption justly damnable Rely they must for this reason upon the Churches infallibility and that continually It alone cannot without it all others may erre as wel as Manes Mahomet Nestorius or Eutyches undoubtedly believing it cannot erre we our selves are as free from error as he that follows such good counsel given by others as he cannot give himself is more secure then he that altogether follows his own advice albeit better able to counsel others then the former Prot. Then I perceive your onely hold-fast in all temptations your onely anchor when any blasts of vain doctrine arise is this The present Romish Church canndt erre for if you doubt of any doctrine taught to the contrary ask her and she will resolve you or if you cannot see the Truth in it self yet believe without all wavering as she believes that sees it and you shall be as safe as if you rode in the harbour in a storm Catech. Ah yes Gods holy name be praised who hath so well provided for his Church for otherwise hereticks and schismaticks would shake and toss her even in this main point or ground of faith as evil spirits do ships in tempests we must either hold this Test sure or else all is gone God hath left off speaking unto men and wee cannot tell whether ever he spake to them or no but as the present Church which speaks viva voce tels us 3 But the Reader perhaps expects what inconvenience will hence follow First hereby it is apparent that Belief of Scriptures divine Truth and their true sense absolutely and immediately depends upon the Churches proposal or rather upon their Belief of what it proposeth as well after they are confirmed in that general point That they are Gods words as in the instant of their confirmation in it The first necessary consequence of which opinion is That the Church must be more truely and properly believed then any part of Scriptures or matter contained in it For in this matter of dependance that transcendent rule of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it proper force whether we speak of the Essence Existence or Quality of things being or existing that upon which any other thing thus absolutely and continually depends doth more properly and really exist and hath much firmer interest in it essence and existence then ought can have which depends upon it One there is and no more that can truely say My Essence is Mine own and my Existence necessary Whatsoever is besides is but a shadow or picture borrowed from his infinite being Amongst created Entities all essentially depending
on Him Accidents have a kind of existence peculiar to themselves yet cannot so properly be said to exist as their subjects on whom they have such double dependance Nor can the Moon so truely say my beauty is my own as may the Sun which lends light and splendor to this his sister as it were upon condition she never use it but in his sight For the same reason That for which we believe another thing is alwaies more truely more really and more properly believed then that which is believed for it if the one belief necessarily depend upon the other Tam in facto esse quam in sieri from the first beginning to the latter end For of beliefs thus mutually affected the one is real and radical the other nominal or at the most by participation only real This consequence is unsound Intellective knowledge depends on sensitive therfore sensitive is of these two the surer The reason is because intellective knowledge depends on sensitive onely in the acquisition not after it is acquired But this inference is most undoubted We believe the conclusion for the premisses therefore we believe the premisses the better because belief of the conclusion absolutely depends upon the premisses during the whole continuance of it This is the great Philosophers Rule and a branch of the former Axiom And some justly question whether in Scholastick proprietie of speech we can truely say there is a belief of the conclusion distinct from the belief of the premisses or rather the belief of the premisses is by extrinsical denomination attributed unto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particular essentially subordinate to an universal of truth unquestionable As be that infallibly believes every man is a reasonable creature infallibly believes Socrates is such Nor can we say there be two distinct beliefs one of the universal another of this particular for he that sayeth All excepteth â—one If Socrates then make one in the Catalogue of men he that formerly knew all knew him to be a reasonable Creature all he had to learn was what was meant by this name Socrates a man or a beast After he knows him to be a man in knowing him to be a reasonable creature he knows no more then he did before in that uniuersal Every man is a reasonable creature The like consequence holds as firm in our present argument He that believes this universal Whatsoever the Church proposeth concerning Scriptures is most true hath no more to learn but onely what particulars the Church proposeth These being known we cannot imagine there should be two distinct Beliefs one of the Churches general infallibilitie another of the particular truths or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the Churches proposal believes or knowes this particular The Book of Revelations was from God receives no increase of former belief For before he believed all the Church did propose and therefore this particular Because one of all 4 The truth of this Conclusion may again from a main principle of Romish Faith be thus demonstrated Whatsoever unwritten traditions the Church shall propose though yet unheard of or unpossible otherwise to be known then onely by the Churches asseveration all Romanists are bound as certainly to believe as devoutly to embrace as any truths contained in the written word acknowledged by us the Jews and them for divine Now if either from their own experience the joynt consent of sincere antiquitie or testimony of Gods spirit speaking to thâ—m in private or what means soever else possible or imaginable they gave any absolute credence unto the written word or matters containd in it besides that they give unto the Churches general veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiâ—r to them must needs be morefirmly believed and embraced then such unwritten traditions as are in themselves suspicious uncapable of other Credit then what they borrow from the Church For in respect of the Churches proposal which is one and the same alike peremptory in both Scriptures and traditions of what kind soever must be equally believed And if such traditions as can have no assurance besides the Churches testimony must be as well believed as Scriptures or Divine truths contained in them the former conclusion is evidently necessary That they neither believe the Scriptures nor the truths contained in them but the Churches proposal of them onely For the least belief of any Divine Truth added to belief of the Churches proposal which equally concerns written and unwritten verities would dissolve the former equality But that by the Trent Councel may not be dissolved Therefore our adversaries in deed and verity believe no Scriptures nor Divine written Truth but the Churches proposal onely concerning them And Sacrobosous bewrays his readâ—ness to believe the Church as absolutely as my Châ—istian can do God or Christ though no 〈◊〉 of the New-Testament were extant Foâ— â—hat the Church cannot erre was an â—…led by God proposed by the Church â—… by the thâ— faithful before any part of the New â—estament was written Now he that without 〈◊〉 Dâ—ctrines of Jesus Christ would believe the Doctrines of faith as sirmly as with it believes not the Gospel which now he hath but their authorities onely upon which though we had it not he would as absolute rely for all matters of Doctrine supposed to be contained in it 5 Of further to illustrate the truth of our conclusion with this Jesuites former comparison which hath best illustrated the Romish Churches Tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seen of us but by the light so by his Doctrine neither the Canon of Scriptures or any part thereof can be known without the Churches testimony Again as removal of light presently makes us lose the sight of colours so doubt or denial of the Churches authority dâ—prives us of all true and stedfast belief concerning Gods Word or any matter contained in it God as they plead hath revealed his will obseurely and unto a distinct or clear apprehension of what is obscurely revealed the visible Churches declaration is no less necessary then light to discernment of colours The Reason is one in both and is this As the actual visibility of colours wholly depends upon the light as well for existence as duration so by Jesuitical Doctrine True belief of Scriptures wholly depends on the visible Churches Declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it self is more visible then colours seeing by it alone colours become actually visible so will it necessarily follow that the Churches Declaration that is the Popes priviledge for not
much grieved at the Trent Councels impietie but now I wonder at these grave Fathers folly that would trouble themselves with prescribing so many Canons or overseeing so large a Catechisme when as the beginning of Protagoras Book one or two words altered might have comprehended the entire confession of such mens faith as rely upon their Fatherhoods The Atheist thus began his Book De dijs non haâ—â—o quod decam utrum sint necne Concerning the Gods or their being I can say nothing A private Roman Catholick might render an entire account of his faith in termes as brief De Christo Christiana fide non habeo quod dicam utrum sint necne Whether there be a Christ or Christian Religion be but a Politick Fable I have nothing to say peremptorily yea or no the Church or Councel can determine whom in this and all other points wherin God is a party I will absolutely believe whilest I live if at my death I find they teach amâ—e let the devil and they if there be a devil decide the controversie Yet this conceit or conditional Belief of Christ and Christianity conceived from the former serves as a ground colour for disposing mens souls to take the sable dye of Hell wherewith the second main stream of Romish impietie will deeply infect all such as drink of it For once believing Gods Word from the Churches testimony this absolute submission of their consciences to embrace that sence it shall suggest sublimates them from refined Heathinisme or Gentilisme to diabolisme or symbolizing with infernal spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written Lawes to his dishonour For just proof of which imputation we are to prevent what as we late intimated might in favour of their opinion be replied to our former instance of light and colours 9 Some perhaps well affected would be resolved why as he that sees colours by the sun sees not only the sun but colours with it so he that believes the Scriptures by relying upon the Church should not believe the Church onely but the Scriptures too commended by it The doubt could hardly be resolved if according to our adversaries Tenent the Churches declarations did confirm our faith by illustrating the Canon of Scriptures or making particular truths contained in it inherently more perspicuous as if they were in themselves but potentially credible and made actually such by the Churches Testimony which is the first and Principal Credible in such sort as colours become actually visible by illumination of the principal and prime visible But herein the grounds of Romish doctrine and the instance brought by Sacroboscus to illustrate it are quite contrary For the light of the Sun though most necessary unto sight is yet necessary onely in respect of the object or for making colours actually visible which made such or sufficiently illuminated are instantly perceived without further intermediation of any other light then the internal light of the Organ in discerning colours alwayes rather hindered then helped by circumfusion of light external For this reason it is that men in a pit or cave may at noon day see the starres which are invisible to such as are in the open air not that they are more illuminated to the one then the other but because plentie of light doth hinder the Organ or eye-sight of the one Generally all objects either actually visible in themselves or sufficiently illuminated are better perceived in darknesse then in the light But so our Adversaries will not grant that after the Church hath sufficiently proposed the whole Canon to be Gods Word the distinct meaning of every part is more clear and facile to all private spirits by how much they lesse participate of the visible Churches further illustration For quite contrary to the former instance the Churches testimony or declaration is onely necessary or available to right belief in respect not of the object to be believed Scriptures but of the party believing For as hath been observed no man in their judgement can believe Gods Word or the right meaning of it but by believing the Church and all belief is inherent in the believer Yea this undoubted Belief of the Churches authority is that which in Bellarmine and Sacroboscus's judgement makes a Roman Catholicks belief of Scriptures or divine truths taught by them much better then a Protestants If otherwise the Churches declaration or testimony could without the belief of it infallibility which is inherent in the subject believing make Scriptures credible as the light doth colours visible in themselves a Protestant that knew their Churches meaning might as truely believe them as a Roman Catholick albeit he did not absolutely believe the Church but onely use her help for their Orthodoxal interpretation as he doth ordinary Expositors or as many do the benefit of the Sun for seeing colours which never think whether colours may be seen without it or no. For though it be certain that they cannot yet this opinion is meerly accidental to their sight and if a man should be so wilfull as to maintain the contrary it would argue only blindness of mind none of his bodily sight Nor should distrust of the Romish Churches authority ought diminish our Belief of any divine Truth were her declarations requisite in respect of the object to be believed not in respect of the subject believing 10 Hence ariseth that difference which plainly resolves the former doubt For seeing the Sun makes colours actually visible by adding vertue or lustre to them we may rightly say we see colours as truely as the light by which we see them For though without the benefit of it they cannot be seen yet are they not seen by seeing it or by relying upon it testimony of them Again because the use of light is onely necessarie in respect of the object or for presenting colours to the eye after once they be sufficiently illuminated or presented every creature endued with sight can immediately discern each from other without any further help or benefit of external light then the general whereby they become all alike actually visible at the same instant The Suns light then is the true cause why colours are seen but no cause of our distinguishing one from another being seen or made actuallie visible by it For of all sensible objects sufficiently proposed the sensitive faculty though seated in a private person is the sole immediat supreme Judge and relies not upon any others more publick verdict of them On the contrary because the Romanists supposed firm belief of Scriptures or their true meaning ariseth only from his undoubted belief of the Churches veracicie which is in the believer as in it subject not from any increase of inherent credibilitie or perspicuitie thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth he thinks after the Church hath sufficiently avouched the Scriptures divine truth in general we
obscuro loco Quod itaque hiâ— air â—… verbâ—m esâ— qâ—od scripâ—uris sanctis omnibus continetur Aug. â—… understandingâ—… â—… waveâ—… â—… Dâ—â—â—ine A mâ—â—datis â—uis intellexi Aliud est mandata â—… qâ—â—d alâ—ud â—e signiâ—icet intellexisse à mandatis Deiâ— quod â—… ad earâ—m 〈◊〉 in intelligentiâ—m qâ—as concupiâ—eâ—it â—… Dâ—â—inus â—…het cam tibi 〈◊〉 quisquam â—…â—â—pienâ—… perveâ—… quam capâ—re â—… sed quae â—…it â—… * Rom. 13. 11 12 13. †1 Thess 5. 2. ‖ Bell lib 3 de verbo Dei c. 1. a Psal 19 〈◊〉 Psal 119. 104. b Verse 92. c Psal 19. 8. d Videbat I utherus posse 〈◊〉 uâ—â—de 〈◊〉 tot controversâ—ae si scriptura est tam clara duo effugia excogitavit uâ—um quod Scriptura etiamsi alicuâ—i sit obâ—cura tamen illud idem alibi clarè proponit Alâ—â—rum quod Scriptura licet per se cla iâ—sima tamâ—n sâ—pâ—râ—is iâ—fidelâ—â—us sit obscura ob eorum coecitatem pravum affectum Addit Brentiâ—s in pâ—oleg Coutra Peâ—â—um à Soto reâ—â—ium â—stâ—gium quod etiam interdum sit obscura propter phâ—ases alienae linguâ— id est Hebraicae Graeâ—ae tamen 〈◊〉 â—ju◠〈◊〉 sir Qâ—â— sententia manifestò salsa est nam scriptura ipsa de sua difficultate atque of scuritate testimonium 〈◊〉 Psl 119. Danihi intellectum scrutabor legem â—â—am Ibid. Revela oculos meos considerabo mirabilia de lege 〈◊〉 〈◊〉 Faciâ—m â—… illumina super servum tuum doce me justificationes tuas Et certè David noverat totam scripturam qâ—ae 〈◊〉 noverat phrases linguae Hebraicae nec erat superbus aut â—nfidelis Bellaâ—m lib. 3. de verbo Dei câ—p 1. 〈◊〉 would â—… the Scriptures to be obscure because David prayeâ— to God for the right understanding of them And Vâ—lent an 〈◊〉 perswade us to relie upon the Churches infallible Authoritie because it is a hard matter to pray unto God as S Aâ—guâ—… for the gift of Interpretation His words are these Qâ—id autem precatio ad Deum pro sapâ—entiae interpretatiâ—… 〈◊〉 An exigua difficultes est piè perâ—everanter illud cum eodem Augustino lib. 11. Couseâ—â— Cap 2 oraâ—â— Domine attende c. Valent. tom 3. disp 1. quast 1. puâ—ct 7. paragr 4. These words of Valentian immediately sollow his sormer obserâ—â—tion upon S. Austin noted Paragr 11. chap. 14. * â—… 119. â—… †â—… 1. â—… ‖ a ‖ â—… sit hoc 〈◊〉 non in se modo lucidum verum etiam ut reglus Propheta Psal 18. dicet â—… qua 〈◊〉 â—…squisque ingenii proprii aâ—que industriae suae fiâ—iâ—u illud 〈◊〉 qâ—am 〈◊〉 â—… sed quatenâ—s est divinitus in Ecclesâ—ae Catholicae Authoriâ—â—â—â—â—… qui in dâ—mo sunt Matth. 5. Hanc enim Ecclâ—sâ—â— Authâ—… fidei vivam idcirco necâ—sse est ut 〈◊〉 illud fidei quod â—…endat omnibus qui ad eam aggâ—… in â—aque â—…ent liâ—… illud ut in ipsis literis sanctis tanquam in luceâ—â—a continâ—â—ur 〈◊〉 â—… 4. * â—…quam Ecclesia sententiam alâ—qâ—am ex Scriptura colligit scripturán que proinde ut est à se secunâ—um Apostolicâ—m traditionem â—ntellâ—cta câ—â—trâ—â—iis erâ—…us opponit sâ—… a improbitas est aliquid prâ—â—erea dâ—siderare in ejusmodi scripturae vel authoâ—itaâ—e vâ—l inteâ—pâ—etatione qâ—â—cunque id fiat â—ive diâ—…tis â—ive obscuâ—iâ—atis praetextu Qâ—ae 〈◊〉 scriptura per authoritaâ—â—m Ecclesia commenda 〈◊〉 explicaâ—…ue ea jam hâ—c ipso maxime 〈◊〉 authentica â—pleâ—diâ—… 〈◊〉 clarissiâ—… que 〈◊〉 tanquam 〈◊〉 vide 〈◊〉 ut supra expoâ—eban us posita super candelaâ—â—um Tom. 3. disp 〈◊〉 qâ—aest 1. punct 7. parâ—graph 4. * Yet have the Papists in times of Darknesse born the People in hand that the Bible was the Holy Mount which no man might approach but the Priest †Exod. 20. 18. * The Author of the â—8 Psal v. 3 4. * ‖ †a * Eccle. 39. 24 †John 6. 30. ‖ John 5. 46. a Quod vero suâ—jâ—â—git Malachias Mementote legis Moiâ—i servi mei quaÌ„ mandavi ei in Châ—reb ad oâ—â—em Israel prâ—cepta judicia oppâ—rtune commeÌ„orat post declâ—â—atum 〈◊〉 â—… inter observatoâ—es lâ—â—is contempâ—… discrimen siâ—â—l etiam uâ— discant legâ—◠〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 qâ—â—m judicem faciâ—ndâ— est inter bonos malos ipsa discretio Non enim sâ—â—sâ—ra idem Dominuâ— ait Judais si â—…e 〈◊〉 Moisi crederetis mihi De meenim ille scripsit Carnaliter quippe accipiendo legâ—m ejus â—… stium figuras esse nescientes in illa murmura coâ—ruerunt ut dicere auderent 〈◊〉 â—st qui 〈◊〉 Dâ—â—â—t quid amplius quia cusâ—… mandata ejus quia ambulavimus simplices ante â—aciem Doâ—… August de 〈◊〉 Dei lib. 20. cap. 28. 1 Cor. 1. 22. * †* 2 Cor. 4. 3. 4. †Bellarm. lib. 3. de vâ—… Dei caâ— 2. Reâ—p ad 5. â—rg The reasâ—n why 〈◊〉 with his â—ellows and many other gâ—eat Schâ—lâ—ars besides make such Hypâ—…itiâ—al Glasses of Sâ—… plainly teaching what thâ—y deny is their not considering that the same inordinate Affâ—ctions which made the Jews to reject the very â—…orical Truth or Letter of the Gâ—spel makes such as admit it content themselves with it only never locking into the Meaning of the Spirit if 〈◊〉 once contradict their Desiâ—es Of this â—allaâ—â— in the 3. Sect of the 4. boâ—k 2 〈◊〉 3. 15. 16. 7. * 1 Cor. 11. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—… 14. 4 James 4 3. Mat. 7. 〈◊〉 The true Use of the Magistracie and Ministery for avoyding Schismes and Contentions The Grosnesse of our Adversaries Exceptions being a branch of their general Extremity mentioned cap. 4. sect 1. further to be prosecuted lib. 3. sect 3. cap. 11. * Omnes â—â—rretiâ—â— qui scripturâ—m auâ—… recipiunt ipsas sibi videntur fectam cum suâ—s potius â—ectentur â—… Aug. epist 222. ad Consentuur †‖ a â—… cum admonuit ut ab ijs tanquam à falsis prophetis caveremus Videntur propheâ— sunt character quasi externa species sed prophetae â—… externa specie non ostendunt nobis genuinam S. S. sententiam led adâ—… collocatas tanquam abominationem ut eleganter Origenes 〈◊〉 â—… 〈◊〉 loco sancto Eadem de causa vocantur lupi tapaces qui vestimentis induti sunt oviâ—â— Vaâ—… Disputat 1. quaest 〈◊〉 punâ—… paragr 6. b Haec ideo recitavi ut quoniam universi 〈◊〉 â—…in suam â—…ionem â—icut D. Petrus inquit depravant 2 Pet. 3. Intelâ—… ceâ—te non in â—…tam esse universalem illam ad salutem hominum accommodissimam authoritatem totius fideâ—… quam inquâ—…mus Valent. loc ciâ—at * Our appealing to Scriptures 〈◊〉 no sâ—â—h Presumption of Heresie in us as the refusall of triall by them is of Antichristianism in the Adversary 2 Thess 2. 11. What advantage the Orthodoxes have of Hereticks in trial of Controversies by Scriptures â€
have used as Josephus Aâ—â—sâ—a complains l. 5. de prâ—â—aranda Ind. Salute cap. 7. De sancta vero Ecclesia articulus à vulgaribus catechistis fere omittitur â—â—usam 〈◊〉 〈◊〉 nor quòd in mysteriis Fidei explicandis non tam Symboli Apostolici seriem sequantur quà m usitatam â—…â—â—stâ—ibutionem articulorum fidei in septem ad divinitatem pertinentes toridem ad hâ—â—anitatem c. †John 〈◊〉 was converted by this Method as he himself expresly witnesseth in his Epistle to his Country-men whom he well hoped to win by his labours in this kind the best use he knew of the Popes Authority was such as is incident to ordinary â—agistraâ—â— whether Civil or Ecclesiastick only to constrain the Jews to read his Book as our Laws bind Papists to hear Sermons and for this purpose he intreats the Cardinal unto whom he dedicated his labours to solicite thus much at the Popes hands â—… ut Ecclesia authoritatem habeat discernendi verba Dei à verbis hominum sensum Dei ab humano sensu non hâ—… Canus lib. 5. cap. 5. post medium Quod si aliam authoritatem praeter scripturam necesse est esse infallibilem Quae doceat id quod in fide est maximum nempe scripturae ipsius doctrinam esse in universum divinam profecto est insania sane editions have insamia but falsly as I think non credere illam ipsam authoritatem infallibiliter item docere qu◠〈◊〉 sâ—ntâ—ntia 〈◊〉 jusmodi divinae doctrinae Valentianus loco saepius citato paragrapho 5. * John 5. 44. Joh. 7. 12 verse 17. John 7. 22. Deut. 1. v. 16 17. Joh. 5. ver 41. * Qui ficti potest ut quae doctrina tam 〈◊〉 ab hominibus adulteratur ut in pattâ—… in ominum eâ— rorum advaâ—… eadem siâ— accâ—mmodaâ—issnia apposiâ—ssiâ—â—que reâ—…a ad â—eijcâ—â— dum omnes omnino 〈◊〉 Non maris hoc 〈◊〉 stare potest quaÌ„ si quis diceret illud esse accommodatissimum remedâ—â—m ad 〈◊〉 vidâ—n sum ex quo accideret omnes cacutire quicunque â—iâ—rent caci Valentian loco â—aepius citat pâ—ragr 6. ‖ Non est mitum si Pelagi ani dicta nostra in sensus quos volunt deâ—oâ—quere conantur quando de Scriptur is sanctis non ubi obscure aliquid dictum est sed ubi clara aporta sunt testimonia id sacere conâ—uâ— verunt more quidem â—…run etiam â—…tum Augustin li. 2. de Nupt. concupise cap 31. This was the place which Valentian as waâ—… in the â—…ter of this 〈◊〉 〈◊〉 prove the Insufficiency of Scriptures for composing Controversies would have observed The Reader I doubt not will â—… shaâ—e â—…th or â—â—th that either could not or would not see hoâ— easily these men would have wrested the Trent Council â—… Rule they can imagine 〈◊〉 restraining such evident perversnesse we acknowledge the necessity of a lawfull Magistratie â—… in this or like doth to way argue an absolute Infallibility in determining all Cases of Controversies * Gal. 5. 26. †1 Pet. 2. 12. ‖ Rom. 12. 2. †And good reason the poorest Creature living should tender the eternal Welfare of his Soul as much as the Pope doth the transitory health of his Body ‖ Vide lib. 1. cap. 10. par 2. * The Popes drift in permitting his â—aitie to lock into the Holy Scriptures and behold the Majesty of God speaking in them a matter heretofore held as dangerous for them as for the Israelites in time past to have approached the Holy Mount is just like the Devils in carrying our Saviour into a high Mountain to shew him all the Kingâ—… of the earth and the glory of them The condition annexed to the Popes Donative is the self same with that the Devil adâ—ed 〈◊〉 his profer All these will I give unto thee if thou wilt fall down and worship me For none may enjoy Scriptures but with double acknowledgement of absolute Homage unto the Pope as the sole and supreme Judge of all Controversies concerning them 〈◊〉 whom all Right unto the Means of their Salvation must be derived Which kind of Worship is altogether as deâ—â—gâ—uory to Gods â—…as that which Sathan demanded of our Saviour or any other Idolatry that is or hath been as shall God willing hereâ—… appear †* Gal 1 v 8. From this place Valentian after his 〈◊〉 manner would force an Argument to prove the necessity of a perpetuall infallible Authority to denounce viva voce the like Anathema's against Hereticks Whereas S. Pauls words if we consider all Circumstances do exclude any such infallible Authority or Judge of his Meaning or other Scripture by which he supposed all other Doctrines should be examined And as a learned Papist well observes upon these words of S. Paul to Timothy The scriptures are able to make thee wise unto salvation 2 Tim. 3. 15. The Scriptures which he had learned to wit the Old Testament might perform the same to him in his absence which S. Paul had done in his presence as he saith sine schola Simonis as we may adde â—…ne schola Papae without the Popes cursing or blessing Vide Sasbout in 2. ad Timoth. cap. 3. That there is no danger can come by reading Scriptures for which the scriptures have not present remedy * Rom. 12. 3. a 1 〈◊〉 2. 1. b Gal. 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 16. 4. 5. d Wherein our Adversaries Proofs come short of what they aim at * Partiality either unto our own or others Opinion is the only cause of Contention amongst men and Dissention from the Truth even amongst such as a knowledge the Scripture for their Rule of Faith for it is one thing to say they make it another indeed to make it or use it as the Rule of Faith in their Practise or Course of Life Whence our Adversaries Objections drawn 〈◊〉 Contentions amongst reformed Churches are easily answered For these are not occasioned by relying upon the Scripture but because sundry in reformed Churches do in Deed as the Papists both in Deed and Word disclaim it for the Rule of Faith Wherein their Conclusions over-reach †These Seducing Spirits hopes were not so desperate as to make them leave their womed trade even in Saint Cyprians time Spiritus insinceri vagi qui postea quam terrenis vitiis immersi sunt à vigore coelesti terreno contagio recesserunt 〈◊〉 desmunt perditi perdere depravati errorem pravitatis insundere Hoâ— poetae daemonas vocant Socrates inâ—… se regi ad arbitrium damonis predicabat Hi ergo spiritus sub statuis atque imaginibus consecratis delite 〈◊〉 H◠〈◊〉 suo vatum pectora inspirant extorum fibras animant avium volatus gubernant sortes regunt oracula efficituâ— salsa veris semper involvunt nam fallentur fallunt vitam turbant 〈◊〉 inquietant 〈◊〉 quod Idola Diâ—â—â—osunt Thus he spake of his own experience as he adds nec aliud his â—rudium est
A Collection of Dr. Jacksons WORKS A COLLECTION OF THE WORKS OF THAT Holy Man and Profound Divine Thomas Iackson D. D Late President of CORPUS CHRISTI Colledge In OXFORD Containing His COMMENTS Upon the APOSTLES CREED c. First Volume With the Life of the Author and an Index annexed LONDON Printed by R. Norton for Timothy Garthwait at the little North-Door of S. Pauls Church 1653. To the Christian Reader more designedly to the Younger sort of Students in Divinity and Academicall men Grace Mercy c. With this Account of the Designe IT is a part of Ingenuity to acknowledge the Parties by whom a man hath benefited M. Aurel. Antoninus mentions with a Gratefull and particular Memoration some single Principles of Morality which He received from Such and Such the prudent Instructors of his Youth It is a piece of Charity to shew unto others those Mines that have enriched our selves or the Fountains out of which we have drunk Cleansing quenching and healing Waters We do not well to Conceal from those in the City though they have shut us out as unclean the great good we have discovered during our exclusion Thus much in effect said the Samaritan Lepers 2 King 7. 9. O that my Lord was acquainted with the Prophet in Israel said Naamans little captive Maid He would cure my Masters Leprosie 2 King 5. Come see a Man that told me all that ever I did said the Samaritan woman to her neighbours Joh. 4. 29. If I mistake not I shall in some acceptable measure at once performe at least resemble all the forementioned Offices when I have in short told the Christian more signally the Learned or Reader willing to learn Thus much That What acquired skill I have in Theologie what understanding I have got in Holy Scripture under God I owe it all to this Authour Hic vir Hic est This is the Man I acknowledge to have been my Master and Mystagogus in Divinis From him I learned how to use my small Stock of Humane learning in the pursuit of Divine By him was my soul convinced of the Truth of Scriptures and stored with Arguments to perswade others that at least it was worth their Labour to Try whether practise of Scripture Rules would not produce submission to the Authority of Scripture I did not know what a Monster that Idol Infallibility was till I saw it drawn out by his Pencill I had swallowed and as I thought concocted the common Definition of Faith by a Full particular Assurance But when I read this Authour I perceived that Plerophorie was the golden Fruit that grew on the Top-branch not the First seed no not the spreading Root of that Tree of Life by feeding on which the just doth live and that true Fiducia can grow no faster then but shoots up just parallel with Fidelitas I mean that true Confidence towards God is adaequate to sincere and conscientious Obedience Before I had Read this Authour I measured Hypocrisie by the grosse and vulgar Standard Thinking the Hypocrite had been one that had deceived men like himself but in this Author I found him to be a Man that had attained the Magisterium Satanae even the Art of deluding his own Soul with unsound but high perswasions of Sanctity and that not by the Cubeia or Cogging of unrighteousnesse but by vertue of some One or more excellent Quality wherein he out-strips the very Saints of God From Him I learned many instances and exemplifications of that Holy but heavie Doom of our Judge and Saviour Luke 16. 15. The things which are in high esteem with men are abomination in the sight of God And that the Common Receipts if not the Notions of the World touching Good and Evil are as distorted and monstrous as if a man should define an Humble meek man by Cowardise or a Prudent Christian to be One That had conquered his Conscience To end this First Stage of the Preface I must professe that I have not onely reaped from this Authors sowen fields an Harvest of knowledge but some weighty sheaves of consolation too He hath so convincingly above others proved out of Moses the Prophets and the Psalms and the Jews also That our Blessed Lord Jesus is the Christ That my soul Rests upon it as upon a Basis or Centre immoveable And I am perswaded were his Works translated into Latin the Christian world of what Division soever that keeps the foundation would confesse it self Confirmed by him and a Debtor to him And now having this opinion rooted in my heart I hope the Reader will approve at least pardon if I pronounce this Authour The Divine of his Rank and Age and if in token of my private thankfulness for good received from him I breath out first towards Heaven Benedic Anima mea Domino c. Psal 103. and then towards men on earth tokens of good will and wishes qui Te genuere Beati Et mater Foelix fortunata profecto Siqua Tibi soror est quae dedit ubera Nutrix Happy were the Parents that had such a Son of understanding Blessed was the womb that bore him and the paps that gave him suck Blessed was that Alma mater that had such a name writ in her matricula in whose blessing her other sister was blessed also and that Phrontisterion who had him first a nursling childe and then a nursing father of her children Blessed were the Places where these Apostolical Feet of Beauty trod when he went abroad Evangelizans pacem Evangelizans Bona And blessed be the memory of that man whose hand like the hand in the Margin pointed out first unto me this Author His name is sweet and his Bones shall one day flourish out of their Dust If Others at the first view Nay after some Readings and Reviews of this Author come not up to my Rate or esteem of Him I have their Excuse as ready in my Pen as mine own Blame is fresh in my memory For when a Fatherly friend of mine Mr. F. of happy Memory thinking my younger yeers had need of such an Instructor commended this Author unto my Reading for some good time after I wished he had lent me his understanding together with this Book Yet with constant and frequent Reading I first began to like at last I mastered and made mine own so much of him as enabled me to improve and impart his Sence to others I often took his matter and preparing it to their Capacity preached it in popular Auditories I shame not to tell this because I know my Title to it was just by Donation not by Plagium The Author intended it for this purpose His very designe being to afford helps to younger Students to the Abler Hints and provocations for searches into the lesse beaten but more profitable paths the abstruser but Richer veins of Theologie It is to be expected that two Objections will militare against the Labours of this great Authour and either break the Arms weaken
of final judgement By this beloved Reader thou mayst perceive my journey is long and may well plead my excuse for setting forth so soon but from that course which I have chosen or rather God hath set me I trust nor hopes of preferment nor any desires of worldly wealth nor affectation of popularity by handling more plausible or Time-serving arguments shall ever draw me away So far I am from aiming at any such sinister end That since I begun to comment upon the nature of Christian faith I never could nor ever shall perswade my self it possibly can find quiet lodging much less safe harbour but in an heart alike affected to Death and Honour alwaies retaining the Desires and fear of both either severally considered or mutually compared in equal ballance Both are good when God in mercy sends them both evil and hard to determin whether worse to unprepared minds or whilest procured by our sollicitous or importunate suit or bestowed upon us in their Donours anger Onely this difference I find death is mankinds inevitable doom but worldly preferment neither so common to all nor so certain to any the less in reason should be our endeavors either for providing it or preparing our selves to salute it decently though comming of it own accord to meet us But what meditations can be too long or what endeavors too laborious for gaining of an happie end or giving a messenger of so importunate and weighty consequence as death one way or other brings correspondent entertainment This Christian modesty I have learned long since of the heathen Socrates to beseech my God he would vouchsafe me such a portion of wealth or whatsoever this world esteems as none but an honest upright religious mind can bear or to use the words of a better teacher That of all my labours under the sun I may reap the fruit in holiness and in the end the End of these my present meditations Everlasting Life Thine in Christ THOMAS JACKSON A Table of the Several Sections and Chapters in the 2. Books following The first Book divided into two general parts The one explicating the nature of Belief in general the other shewing the Method how our Assent unto the divine truth of Scriptures may be established The first general part contained in the first and second Sections SECT I. CAP. 1. THE definition of Belief in general with the explication from parag 1. to the 12. The diverse objects and grounds thereof and by what means it is increased parag 12 c. Page 2 SECT II. CAP. 2. Of Assent unto objects supernatural or unto what a natural Belief of such Objects or a bare acknowledgement of Scriptures for Gods Word binds all men pag. 7 CAP. 3. Of general incitements to search the truth of Scriptures or Christian Belief 9 The second general part containing the Heads or Topicks of such observations as may confirm the divine truth of Scriptures of which some are External some Internal SECT I. Of Observations internal or incident unto Scriptures without reference to any relations or events other then are specified in themselves 13 CAP. 4. Of Historical Characters of sacred Antiquities 13 CAP. 5. Of the Harmony of sacred Writers 17 CAP. 6. Of the Affections or dispositions of sacred Writers 19 SECT II. Of Experiments and Observations external answerable to the rules of Scriptures page 25 CAP. 7. Containing the Topick whence such observations must be drawn 25 CAP. 8. That Heathenish Fables ought not to prejudice divine truths 26 CAP. 9. Observations out of Poets in general and of dreams in particular 27 CAP. 10. Of Oracles 30 CAP. 11. Of the apparitions of the heathen Gods and their Heroicks 34 CAP. 12. The reasons of our mistrusting of Antiquities 37 CAP. 13. Of the diversity of events in different Ages 39 CAP. 14. Of the original and right use of Poetry with the manner of its corruption by later Poets 42 CAP. 15. Of some particular Fables resembling some true stories of the Bible 47 CAP. 16. Of Noahs and Deucalions floud with other Miscellane observations 50 CAP. 17. Of Sacred Writers sobriety and discretion in relating true miracles compared especially with later Heathens vanitie in coyning fruitless wonders 57 The third SECTION of the second general Part. Containing Experiments drawn from the revolution of States or Gods publick judgements but especially of the estate of the Jews from time to time 61 CAP. 18. Of the state of these Jews before our Saviours time gathered from heathen Authors with Tullies objection against them 61 CAP. 19. The ill successe of Pompey the great for his going into the Sanctum sanctorum the manner of his death witnessing his sin the miscariage of Crassus parallel likewise to the manner of his offence against Jerusalem with the like disasters of other Romans that had wronged or molested the Jews 63 CAP. 20. Tacitus objections against the Iews refuted by their palpable grosseness and more competent testimony of other heathen writers 69 CAP. 21. The means of these Iews thriving in captivity In what sence they might peculiarly be termed a mighty people wherein they did exceed or were exceeded by other nations 73 CAP. 22. That all the heathens objections against or doubts concerning the Iews estate 〈◊〉 prevented or resolved by Iewish writers 78 CAP. 23. The fulfilling of Moses and other prophesies touching the desolation of â—ewrâ— and destruction of Ierusalem and the Signes of the Time witnessing Gods wonderful hand therein 83 CAP. 24. The fulfilling of our Saviours prophecie Matth. 24 with others concerning the time ensuing Ierusalems destruction That those signes in the Sun and the Moon are long since past as may appear from our Saviours words expounded parag 3. compared with the Prophet Joels parag 8. 90 CAP. 25. That the Saracens are the true sons of Ismael Of their conditions and manners answerable to Moses prophecie 103 CAP. 26. The beginning and progresse of Ismaels greatnesse 107 CAP. 27. The persecutions of the Iews by Traian and the desolation of their Country by Adrian their scattering through other Nations foretold by Moses 111 CAP 28. Of the Iews estate after the dissolution of the Roman Empire generally thorowout Europe until their coming into England 114 CAP. 29. Of the fulfilling of other particular prophecies of Moses in the Iews persecutions in England Germany France and Spain 120 CAP. 30. General collections out of the particular histories before mentioned the strange dispositions of the Iews and Gods judgements upon them all testifying the truth of divine Oracles 129 LIB I. SECT IIII. Of Experiments in our selves and the right framing of Belief as well unto the several parts as unto the whole Canon of Scriptures 140 CAP. 31. Shewing the facility and use of the proposed Method by instance in some whose belief unto divine Oracles hath been confirmed by Experiments answerable unto them 140 CAP. 32. Containing a brief resolution of doubts concerning the extent of the general Canon or the number of integral parts
CHAP. III. Of general incitements to search the truth of Scriptures or Christian belief 1 WE may hence clearly see how inexcusable even in the judgement of flesh and blood all men are that either by hearing or reading have any accesse unto the Gospel and do not use the best endeavours of their natural wit if God as yet have touched their hearts with no better grace to search out the truth thereof For seeing in the Scriptures are proposed to every mans choice everlasting life or everlasting death what extream madness is it for men to enter into any course of life or to undertake any matter of moment which may exact their chief imployments before they have diligently looked to the main chance before they have tried the utmost of their wits and others best advise to know the tenour of their own estate We see daily what great pains men of no small account do take in the studie of Alchymie spending their spirits and most of their substance in trying conclusions and searching out the truth of those things for which they have but weak grounds of Philosophie or reason onely the conceit of the good they aim at which is rather possible then probable for them to attain inforceth a kinde of hope and encourageth them to go forward 2 To speak nothing of the good the Scripture promiseth the very conceit of eternal death me thinks should move either the Chymicks which spend much gold only upon hope of getting more or any other man whatsoever to spend all the treasure whatsoever either this their Art or all other could yeeld to secure themselves from such horrible torments as the Scriptures threaten to their Contemners or negligent Hearers And why should not all men then in reason bestow most time and pains in searching the truth of those things which concern their souls estate whose securitie in all reason they should purchase with the highest hopes and utmost aim of all other travails in this life Here then as I said the full height of mans Iniquity and his inexcusable Madness is most plainly discovered that having these two motives which in natural reason do sway all Humane Actions offering themselves to encourage him in searching the Scriptures yet notwithstanding most men bestow less labor in them then in other ordinary Studies First if we compare the good they set before us as a recompence and reward of our travails it is beyond all comparison greater then the scope of any other Trade or Science For here is a double Infinity of solid Good First they promise Joy two wayes Infinite both in Degree and Continuance Secondly they threaten unto their Contemners despisers death torments doubly infinite both in Degree and Continuance Now if the probabilities of the truth of Scriptures were far less than is usually found in other studies or Humane hopes yet could this in Humane reason be no reason why we should labour less in them than in other affairs seeing the incomparable excess of the good they promise doth abundantly recompence this But if the Probability of the truth of Scripture be in natural reason equal to the probabilities which men usually take for their grounds in many greatest attempts then certainly not to bestow as great pains and travail in trying the truth of their promises as in any other Human attempts or affairs doth argue infinite Madness Ask we the Chymick what reason he hath to toil so much in the study of Paracelsus or other intricate Writers of his Faculty the like we may say of any Physitians their answer as you may reade in their writings is this Many Philosophers in former ages have laboured much in this study and have set down good rules of their experiments who as is probable would never have taken such pains upon no ground And verily this tradition or the authority they give to their Writers is their chief motive For I think few of their Ancient Authors have bequeathed to their successors any Gold made by this Art thereby to encourage them If then tradition consent of time or approbation of Authors or relation of experiments be an especial inducement for men to adventure their charge pains and travel in this Faculty as in all other affairs without all controversie the Scriptures in all these motives have an especial Prerogative above all other faculties or sciences albeit humane reason were admitted judge For the Authority of Gods Church is far more general then the consent of any Writers in any one faculty whatsoever The consent of time likewise is greater For no Age since Christs time in these civil parts of the World but by the report of other Writers as well as Christians hath yeelded obedience unto Scriptures as the Word of God Men of most excellent spirits and learning in every Age have addicted their studies unto this truth About the time of our Saviours coming Curious Arts and other civil disciplines did most flourish The Grecians sought after Wisdom and secular Philosophy with the like the Romans after Policy State knowledge and discipline of war all the World almost above others those places wherein Christianity was first planted was then set upon Curious Arts yet we see how the study and search of Scriptures in short time did prove as Aarons Rod amongst the Magitians Serpents It hath devoured all and brought them to acknowledge Allegiance unto it using the help of best secular Arts as it were Nutriment for the growth of Christianity and expelling the rest as Excrements out of the Church Nor can the Atheist name any Age wherein the Heathen had an Oliver to oppugn our profession but we had a Rowland to defend it If they had a Porphyrie or Celsus to oppose Philosophy against it we had an Origen a Man by their own confession of the most rare wit and hope for Philosophy then living to forsake Philosophy and follow Christianity It was not despair which made him and many other excellent Scholars Christians but the sure hope which they found in this profession made them contemn all other hopes and cleave to it with their hearts and souls albeit their souls should for so doing be violently separated from their bodies This trial I am perswaded few of their greatest Philosophers would have endured but they had the Potentates of the World as readie to applaud them as to disgrace the Christians and yet the Christians multiplyed as the Israelites did by oppression in Egypt How resolute they were if we may not be believed bearing witness of our own profession let Pliny testifie in whose judgement Constancie and Resolution was the onely crime in our Profession deserving punishment And for this cause he took want of resolution in such as had been accused before him under the name of Christians as a sufficient Argument that they were not Christians in deed or heart For such as he had been enformed could not be inforced to any such idolatrous practise as he perswaded these men unto
force of assimilating them unto the paterns of godly and religious mens Souls represented herein yea even of transforming them into the similitude of that Image wherein they were first created The Idaeas of Sanctity and Righteousnesse contained in this Spiritual Glasse are the causes of our Edification in good life and Vertue as the Idaea or Platform in the Artificers head is the cause of the Material House that is builded by it SECT II. Of Experiments and Observations External answerable to the rules of Scripture CAP. VII Containing the Topick whence such Observations must be drawn 1 IF the Books of some Ancient rare Author who had written in sundry Arts should be found in this Age all bearing the Authors name and other commendable Titles prefixed a reasonable man would soon be perswaded that they were His whose name they bore but sooner if he had any positive arguments to perswade himself or their Antiquitie or if they were commended to him by the authoritie or report of men in this case credible But besides all these if every man according to his Experience or Skill in those Arts and Faculties which this Ancient writer handles should upon due examination of his Conclusions or discourse find resolution in such points as he had alwayes wavered in before or be instructed in matters of his Profession or observation whereof he was formerly ignorant this would much strengthen his Assent unto the former reports or traditions concerning their Author or unto the due praises and Titles prefixed to his Works albeit he that made this trial could not prove the same truth so fully to another nor cause him to Believe it so firmly as he himself doth unlesse he could induce him to examine his writings by like Experiments in some Facultie wherein the examiner had some though lesse Skill And yet after the like trial made he that had formerly doubted would Believe these works to be the supposed Authors and subscribe unto the Titles and commendations prefixed not so much for the Formers Report or Authoritie as from his own Experience Now we have more certain Experiments to prove that the Scriptures are the word of God then we can have to prove any mens works to be their supposed Authors for one Author in any Age may be as good as another He perhaps better of whom we have heard lesse We could in the former case only certainly Believe that the Author whosoever was an excellent Scholler but we could not be so certain that it was none other but he whose Name it did bear For there may be many Aristotles and many Platoes many Excelllent men in every Profession yet but One God that is All in All whose Works we suppose the Scriptures are which upon strict examination will evince him alone to have been their Author 2 The meanes then of establishing our Assent unto any part of Scripture must be from Experiments and Observations agreeable to the rules in Scripture For when we see the reason and manner of sundrie events either related by others or experienced in our selves which otherwise we could never have reached unto by any Natural Skill or generally when we see any effects or concurrence of things which cannot be ascribed to any but a Supernatural Cause and yet they fully agreeing to the Oracles of Scriptures or Articles of Belief This is a sure Pledge unto us that he who is the Author of Truth and gives being unto all things was the Author of Scriptures 3 Such Events and Experiments are divers and according to their diversities may work more or lesse on divers dispositions Some may find more of one sort some of another none all Some again may be more induced to Believe the truth of Scriptures from one sort of Experiments some from others Those observations are alwayes best for every man which are most incident to his Vocation With some varietie of these observations or Experiments we are in the next place to acquaint divers Readers CAP. VIII That Heathenish Fables ought not to Prejudice divine Truth 1 NOthing more usual to men wise enough in their generation then for the varietie or multitude of false reports concerning any Subject to discredit All that are extant of the same And all inclination unto diffidence or distrust is not alwayes to be misliked but onely when it swayes too far or extends is self beyond the limits of its proper Circumference that is matters of Bargain or secular Commerce As this diffident temper is most common in the cunning managers of such affaires so the first degree or propension to it were not much amiss in them did they not Transcendere à genere ad genus that is were not their Mistrust commonly too generally rigid and stiff For most men of great dealings in the world finding many slipperie companions hold it no sin to be at the least suspitious of all Others being often cozened by such as have had the name and reputation of Honest men begin to doubt whether there be any such thing indeed as that which men call Honestie and from this doubting about the real nature of Honestie in the Abstract they resolve undoubtedly That if any man in these dayes do not dâ—… ill with others it is onely for want of sit opportunitie to do himself any great good But as Facilitie in yielding Assent unless it be moderated by discretion is an infallible Consequent of too great simplicitie and layes a man open to abuse and wrong in matters of this life so General Mistrust is the certain forerunner of Insidelity and makes a man apt enough to cozen himself without a tempter in matters of the life to come though otherwise this is the very disposition which the great Tempter works most upon who for this reason when any notable truth of greater moment fals out labours by all means to fil the world with reports of like events but such as upon examination he foresees wil prove false for he knows well that the Belief of most pregnant truths may be this means be much impaired as honest men are usually mistrusted when the world is full of knaves And to speak the Truth It is but a very short Cut betwixt general and rigid Mistrust in worldly dealings and Infidelity in spiritual matters which indeed is but a kind of diffidence or mistrust and he that from the experience of often cozenage comes once to this point That he will trust none in worldly affairs but upon strong securitie or legal assurance may easily be transported by the varietie or multitude of reports in spiritual matters notoriously false to Believe nothing but upon the sure pledge and Evidence of his own Sense or natural Reason This is one main fountain of Atheism of which God willing in the Article of the Godhead In this place I onely desire to give the Reader notice of Satans Policy and to advertise him withall that as there is a kind of Ingenuous Simplicity which if it match with sobâ—ieâ—ie and serious
God said unto him by a dream I know that thou didst this even with an upright minde and I kept thee also that thou shouldest not sin against me therefore suffered I not thee to touch her Now then deliver the man his wife again for he is a Prophet and he shall pray for thee that thou mayest live but if thou deliver her not again be sure that thou shalt die the death thou and all that thou hast And Moses witnesseth the ordinarie Prophecie of Ancient times to have consisted of dreams and visions Numb 12. 6 7. If there be a Prophet of the Lord amongst you I will be known unto him by a vision and will speak unto him by a dream My servant Moses is not so that is he is no ordinary Prophet unto him will I speak mouth to mouth and by vision and not in dark words but he shall see the similitude of the Lord. 3 These allegations sufficiently prove that night-dreams and visions were frequent and their observation if taken in sobriety to good use in Ancient times even amongst the Nations until they forgot as Joseph said That interpretations were from God and sought to finde out an Art of interpreting them Then night-visions did either cease or were so mixt with delusions that they could not be discerned or if their events were in some sort fore seen yet men being ignorant of Gods providence commonly made choice of such means for their avoidance as proved the necessary occasions or provocations of the events they feared 4 Much better was the temper of the Nations before Homers time They amongst other kindes of prophecyings and Sooth-sayings held dreams and their interpretations as all other good gifts to be from God As no evil was done in the Grecian Camp which the Gods in their opinion did not cause so Homer brings in Achilles advising Agamemnon to consult their Gods interpreters with all speed for what offence committed against them they had sent the Pestilence into their Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what Priest or Prophet shall we wend Or Dreamer for even Dreams from Jove descend All those kindes of Predictions had been in use amongst the Heathens as they were amongst the Israelites albeit in later times they grew rare in both for the encrease of wickednesse throughout the World the multiplicity of businesse and solicitude of Humane affairs and mens too much minding of politick means and other second causes of their own good did cause the defect of true dreams and other divine admonitions for the welfare of mankinde 5 This cause the Scriptures give us 1 Sam. 28. 6. Saul who had followed the Fashions of other Nations not the prescripts of Gods Word asked counsel of the Lord but the Lord answered him not neither by dreams nor by Urim nor by Prophets His sins had made a separation between him and the God of Israel who for this cause will not afford his presence to his Priests or Prophets that came as mediators betwixt Saul and him much lesse would he vouchsafe his Spirit unto such Priests or Prophets as were carnally minded themselves This was a rule so well known to the people of God that Strabo from the tradition of it for Moses his story he had not read reckons up this as a special point of Moses his doctrine concerning the worship of the God of Israel his words are to this effect Moses taught that such as lived chastly and uprightly should be inspired with true visions by night and such men it was meet should consult the Divine Powers in the Temple by night-visions but others who were not so well minded ought not to intrude themselves into this sacred businesse or if they would they were to expect no true visions but Illusions or idle Dreams from God they were not to expect any Yet may it not be denied but that the Heathens were oft-times by Gods permission truly resolved by Dreams or Oracles though ministred by Devils of events that should come but seldome were such resolutions for their good So the Witch which Saul most Heathen-like consulted when God had cast him off did procure him a true prediction of his fearful end This is a point wherein I could be large but I will conclude As the Heathens relations of sundry events usual in Ancient times confirm the truth of the like recorded in Scripture so the Scriptures give the true causes of their Being Ceasing or Alteration which the corrupt and Polypragmatical disposition of later Ages without revelation from the cause of causes and disposer of times could never have dreamed of as may partly appear from what hath been said of Dreams more fully from that which follows next of Oracles CAP. X. Of Oracles I Have often and daily occasion for the satisfaction of my minde in sundry questions that might otherwise have vext me to thank my God that as he made me a Reasonable Creature and of a Reasonable Creature a Student or Contemplator so He did not make me a meer Philosopher though Plato thought this deserved the greatest thanks as being the greatest benefit bestowed upon him by his God but never was I more incited in this respect to blesse the day wherein I was made a Christian then when I read Plutarchs Tract of the causes why Oracles ceased in his time Whether Heathen Oracles were all illusions of Devils or some uttered by God himself for their good though oft-times without successe by reason of their curiosity and superstition I now dispute not That Oracles in ancient times had been frequent that such events had been foretold by them as surpassed the skill of humane reason all Records of unpartial Antiquity bear uncontrollal le evidence Nor did the Heathen Philosophers themselves which lived in the Ages immediately following their decay call the truth of their former use in question but from Admiration of this known change they were incited to search the cause of their ceasing Plutarch after his acute search of sundry causes and accurate Philosophical disputes refers it partly unto the Absence of his Demoniacal Spirits which by his Philosophy might dy or flit from place to place either exiled by others more potent or upon some other dislike and partly unto the alteration of the soyl wherein Oracles were seated which yeelded not Exhalations of such a divine temper as in former times it had done and without a certain temperature of exhalations or breathing of the Earth the Demoniacal Spirits he thought could not give their Oracles more then a Musitian can play without an Instrument And this decay or alteration of the soyl of Delphi and like places was in his judgement probable from the like known experience in sundry Rivers Lakes and hot-Baths which in some places did quite dry up and vanish in others much decay for a long time or change their course and yet afterwards recover their former course or strength either in the same places
the Turks by Adoption Heires of the same promise So truly doth the Scripture tell us the truth of all antiquitie and the true causes of Nations encrease but of this elsewhere To conclude this story of Noah 6 The former Argument drawn from the suddain increase and propagation of men the scarcitie of Arts Civil Discipline and Inventions with other Experiments better known to them then us enforced certain of the Ancient Philosophers to hold a perpetual Vicissitude some of General some of Particular Deluges whereby the works of Antiquitie once come to perfection had been and continually should be defaced either generally throughout the World or in sundry Countries according to the extent of the Inundation This Opinion might seem more safe because not eaâ—â—e to be disproved in that Old World in which the wisest living besides the people of God had no distinct Knowledge of any thing that had happened 100 year before his own Birth much lesse what mutations should follow after his death but unto us their Prognostication is like unto some late Prophecies of Dooms-day confuted by a world of witnesses even by the continuance of every thing after that time which by their prophecies should have imposed a fatal end to all things We may truly use the Mockers words to these mockers of truth Since the old Philosophers died all things continue alike Seed-time and Harvest have been still distinct nor hath there been any Floud to destroy either the Whole Earth or any entire Nation thereof For Assurance of which promise the Almightie hath set his Bow in the Cloud whose Natural Causes though the Philosophers can in some sort assign and shew the manner how diversities of colours arise in it yet the Ancient Poets saw more then either they themselves have left exprest or later Philosophers sought to conceive when they feigned Iris to be Thaumantis Filia the Daughter or as we of this age would say the Mother of Wonderment the Messenger of the great God Jupiter and his Goddesse Juno The occasions of this Fiction had they been well acquainted with them might have informed Philosophers that the Rain-bow had some better use then a bare Speculation how it was made some Final besides the Material and Efficient Cause unto whose search the Admirable Form or composition of it did incite men naturally And the Ancient Philosophers who were for the most part Poets and endued with more lively notions of the First and Supreme Cause of all things did usually assign a Final Cause commonly Supernatural of such effects as proceeded from Efficient and Material Natural Causes As the Pythagoreans thought the Thunder whose matter form and efficient they well knew was made to terrifie such as were in Hell not erring in the general that it had some such like use though mistaken in the particulars whom it was made to terrifie Natural Philosophie gives us the Material and sensible Efficient Causes the Scripture onely the true and Supernatural End which leads us to the Immortal Invisible and Principal Efficient Cause of all natural effects even of Nature it self And Aristotle acknowledgeth the motions or dispositions of the Matter to depend upon the End or Final Cause albeit he gives no Final cause at all of main principal much lesse the Supreme or Principal Final cause of all natural effects but confounds the Form with the End against his own principles and contrary to the Analogie between Nature and Art which is the ground of all his Discourse about the Matter Form and Efficient For the Artificial Form is not the End of the Artists work but rather incites the Spectator to view and admire his Skill from which his gain or fame may redound And these one or both are the Principal end of all his labours so is the Glory of the First and Supreme Efficient Cause the Principal and utmost End of all the works of Nature and Nature itself if I may so speak the Art or Skill of the First and Supernatural Cause But as Aristotles Philosophie is imperfect because it leades us not either unto the First Cause or Last End of all things so it is fully sufficient to confute such Divines as think there were Rainbows before the Floud Which opinion hath no pretence of Scripture to enforce it and grounds in nature it can have none unlesse they will avouch this evident untruth That every disposition of the Air or every Cloud is fitly disposed to bring forth the Rain-bow And if other Natural Causes with their motions and dispositions depend upon the Final such as acknowledge the truth of Scripture have no reason to think that either the Clouds or Air had that peculiar disposition which is required unto the production of the Rain-bow before the Floud when this wonderful Effect could have no such use or end as it hath had ever since For it was ordained as the Scripture tels us to be a Sign or witnesse of Gods Covenant with the New World a Messenger to secure mankind from destruction by Deluges Now if it had appeared before the Sight of it after the floud could have been but a silly comfort to Noahs Timorcus Posteritie whose mistrust lest the the like inundation should happen again was greater then could be taken away by any ordinary or usual Sign if we may believe such Testimonies of Antiquitie as we have no reason to suspect I omit the discussion of their Opinion who think the Rain-bow doth naturally argue such a temper of the air as is unapt for the present to conceive any Excessive Moisture Either from these reasons in nature then well known or from the Tenour of Gods forementioned Covenant communicated to the Ancient Heathen people by Tradition doth Jupiter in Homer make Iris the messenger of his Peremptorie command unto Neptune to desist from aiding the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jove I come a messenger to him that Neptune hight His pleasure is that thou henceforth ne come in field or fight But hence to Heaven or to wide Sea address thy speedy flight 7 The true Mythologie of which Fiction I should from the circumstance of the Storie conjecture to be this The swelling of waters and abundance of moisture did advantage the Grecians and annoy the Trojans for whom fair weather was best as having greatest use at that time of service by Horse For this reason is Neptune by Iris commanded to get him into the Sea which â—s as much as to say the Over-flow of waters and abundance of moisture was now to be asswaged and Apollo on the other side sent to encourage Hector and his Trojans The meaning is that Jupiter would now have fair and drie weather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go to prepare the Troops of Horse for they must do the deed And charge thine enemies at
their ships but charge them with all speed Mean time I 'le go before and smooth the way you follow must I 'le turn the Grecian Chieftains back or lay them in the dust Such mysteries of Nature are often wrapt in Poetical Fictions though many of them not so easie to be discerned in such distance of time this kind of Divinitie being now worn out of date But we that have this Supernatural Commentarie upon the works of nature may see in the mixt colours of the Rain-bow more clearly then in any Prophetical vision the Old Worlds destruction by Water and This presents future consumption by Fire whose brightnesse is predominant in the waterish humour The resolution of the cloud by the heat of Sun-beams reflected upon it prefigures unto us the melting of the Elements with fire 2 Pet. 3. 12. 8 Scarce any thing in the frame of Nature no not the untruths of Poetical Fables or lying stories but bear Witnesse of the Divine Truth revealed in Scriptures so men would not be preposterous in their observations like Julian the Apostate who sought to discredit the Sacred Storie of the Tower of Babel by the Poets fictions of the Giants war against Heaven as if there had been no more probabilitie in the one then in the other If he could have shewed us any Poem of the same Subject more Ancient then that storie he might have had some piece of an excuse for his Impietie some pretence for accusing the Scripture of Poetical Imitation but if the Poets have been Imitators of Moses or other Writers of this storie the blame must lie upon them either for wilful corrupting of the truth or which is most likely for taking the Hyperbolical Phrase of Scriptures in a strict sense as if they had meant to build a Tower up to Heaven Indeed when as the Phrase importeth no other intendment in them then onely To build an Exceeding High Towaâ—… which might secure them from Inundation as some think or else endure as a Monument of their Fame or a Refuge whereunto they might resort and continue their Combination 9 But the later Grecians having their Consciences convict with the Evidence not their Affections conquered with the Love of Truth were driven into more desperate Impudence to say that our Saviour Christ had taken those Divine Sentences which they could not but admire out of their divine Plato whereas Plato himself as S. Ambrose and S. Augustin out of Testimonies not now producible gather had his best Divinitie from such as wrote of Christ although the Medley of their Divinity and his Philosophie is but like the mingling of Jordans sweet streams with the salt Sea That Plato had either read 〈◊〉 been instructed by such as had read the Books of Moses he will easily Believe that shall read the speech of Aristophanes in the Dialogue of Love or Banquet-discourse In the beginning saith he there were three sorts or Sexes 〈◊〉 men not these two only which now are extant Male and Female But a thâ—â— common nature composed of these whose Name now onely remaineth without any such real Nature as the word Androgyni imports 10 This opinion doubtlesse was conceived from a misconceit of Moâ—… his meaning in making divers mention of our First Parents Creation Gen. 2. He makes first mention of Adams Creation then of Evahs distinct from it But Gen. 1. 26 27. and Chapt. 5. 1 2. He seemeth to relate both their Creations so joyntly and briefly that a man not acquainted with the Hebrew Dialect nor the Mysteries of Matrimonie represented in that Storie might think that neither distinct Man or Woman had been there created but Androgyni Furthermore God said Let us make Man in our likenesse according to our Image and let Them rule over the fish of the Sea and over the fowl of the Heaven and over the beasts and over all the Earth and over every thing that creepeth or moveth on the earth Thus GOD created Man in his own Image in the Image of GOD created â—e Him he created Them Male and Female And a secular Artist that affecteth Artificial being ignorant of Moses his Method might think that these were not Repetitions of the same but distinct Stories of divers Creations From the like ignorance of the Grecians in the Eastern tongues or some default in the written copies which they followed did the River Perath enlarge its name by translation from one tongue to another as it doth its streams by passing from place to place For if we joyn the Hebrew Pronoun or Article with the Noun whereby this River is named in Scripture the compound is onely different in termination from the same Rivers name in Creek Moses Gen. 2. having mentioned Three Rivers of the Garden addeth And there was a Fourth which is Perath Hu Perath or rather Hu Prath which words conjoyned are Huphrath All these argue that the sacred Antiquity of Jewry was unto other Nations as Nilus to Egypt the main Stream or Principal River whence they drew most of their Inventions either of necessitie or delight albeit these Cuts or petty streams thence derived did quite alter their native qualitie in the conveyances receiving infection from the Soyl through which they ran or putrifying in the Cisterns wherein they setled 11 For confirmation of all we may adde this The Greek Alphabet hath been taken from the Hebrew as is evident to such as will compare both The Grecians themselves acknowledge that they had their very Letters from the Phoenicians who were next neighbours to Judea 12 To Recollect the sum of all that hath been said throughout this Discourse As both the first Elements and sundrie Primitive words of the Greek and Hebrew scarce differ so much one from another as Three from Four or one Digit number from the next unto it and yet after many deflections from the first Roots or Themes of both and new Frames of words by Artificial Composition a thing as natural to the Greeks as spreading branches to the Vine the Languages themselves or whole product of both Elements are much different So are the Principal or first Heads of the Grecian Inventions derived for the most part from the Hebrews although by successive Artificial Imitation their Varietie grow greater and their resemblance of divine Truth the less So likewise were Logical conceits first clothed like Natures children in Terms not much abhorrent from Common and Civil Use but after divers Reflections of Artists Imaginations and endless Revolution of Conceipt upon Conceipt the Logicians Dialect is become a Distinct Language from all others so that a man may as well speak Greek to a meer Latinist as Logick-Latin to a meer Humanitian Thus much of the Heathens digression from the Historical truth of Scriptures It remains that we compare the moral use and issue of their Inventions with the End Scope and Fruit of these Divine writings CAP. XVII Of sacred Writers Sobrietie and discretion in relating true Miracles compared especially with
some whose Belief unto Divine Oracles hath been confirmed by Experiments answerable unto them 1 THe Method is such as the Simplest Christian may easily learn and the greatest Professors need not to contemn For S. Peter himself that great Doctor of the Circumcision did profit much by this Practise He had often heard that God was no Accepter of Persons This truth was acknowledged by Elihu who had never heard nor read the written law of God He accepteth not the person of Princes and regardeth not the rich more then the poor for they be all the work of his hands The like hath the Wise man from the same reason He that is Lord over all will spare no person neither shall he fear any greatnesse for he hath made the small and great and careth for all alike The same in substance is often repeated in the Book of Life and no man could denie it that had heard it but once proposed if he did acknowledg God for the Creator of all Notwithstanding the fresh Experiment of Gods calling Cornelius to Christian Faith comfirmed S. Peter in the right Belief of Divine Oracles to this effect and as it seems taught him the true meaning of that place Deut. 10. 16. Circumcise therefore the fore skin of your heart as if he had said Glorie not in the circumcision of the flesh and harden your necks no more for the Lord your God is God of gods and Lord of lords a great God Mighty and Terrible which accepteth no persons From this place alone the proud Jews might have learned that the Lord was God of the Gentiles as well as of Them and from the Abundance of his inward Faith enlarged by the forementioned Experiment S. Peter burst out into these Speeches Of a truth I perceive that God is no accepter of persons but in every Nation he that feareth him is accepted with him 2 The same Method the Lord himself hath commended unto us in many places of Scripture wondering oft times at the dulnesse of his peoples hearts that could not from the Experiments of His Power Might and Majestie shewed in them or for them acknowledge those Principles of Faith which Moses commended unto them in writing O saith he that they were wise then would they understand this they would consider their later end how should one chase a thousand and two put ten thousand to flight except their strong God had sold them and the Lord had shut them up And again Eehold now for I am He and there is no Gods with me Why should they Believe this They were to take none for gods but such as could do the works of God What were these Such as God avoucheth of himself in the next words I kill and I give life I wound and I make whole neither is there any that can deliver out of my band These and like Effects specified in the former place often manifested amongst this People might have taught them the truth of the former Oracle albeit Moses had been Silent For so the Finger of God manifested in Naamans the Syrian Generals cure which was but one part of the former effects appropriated unto God did write this divine Oracle as distinctly in his heart as Moses had done it in the Book of the Law For after he was cleansed from his leprosie he turned again to the man of God he and all his company and came and stood before him and said Behold now I know there is no God in all the world but in israel And again thy servant will henceforth offer neither burnt sacrifice nor offering unto any other God save unto the Lord. This was as much as if he had said Behold now for the Lord is He and there is no other Gods with Him He woundeth and he maketh whole 3 If the cure of Leprosie contrary to Humane Expectation could so distinctly write this divine Oracle in an uncircumcised Aramites heart without any patern or written Copie whence to take it out how much more may the Lord expect that the like Experiments in our selves should imprint his Oracles already written by Moses and other his Servants of old in our hearts and consciences that have these paterns of Naaman and others registred to our hands admonishing us to be observant in this kind But alas we are all by nature sick of a more dangerous leprosie then Naaman knew and yet the most of us far sicker of Naamans Pride then of his leprosie If Gods Ministers shall admonish the curious Artists or Athenian wits of our times as Elisha his Prophet did Naaman they reply with Naaman in their hearts We looked they should have called upon the name of the Lord their God and made us New Men in an Instant and now they bid us wash our selves again and again in the water of life and be clean Are not the Ancient Fountains of Greece that nurse of Arts and Mother of Eloquence and the pleasant Rivers of Italy the School of delicate modern Wits better then all the waters of Israel Are not Tullie and Aristotle as learned as Moses and the Prophets Thus they depart from us in displeasure 4 But if the Lord should command us greater things for our temporal Preferment or for the avoidance of corporal Death or torture would we not do them How much rather then when he saith unto us Wash your selves often in the Holy Fountain the Well of life and ye shall be clean even from those sores which otherwise will torment both body and soul eternally Yea but many read the Scriptures again and again and daily hear the word Preached publickly and yet prove no purer in life and action then their Neighbours The reason is because they hear or read them negligently not comparing their Rules with Experiments daily incident to their course of life their preparation and resolution are not proportionable to the weight and consequence of this sacred Businesse their Industrie and alacritie in observing and practizing the prescripts commended to their Meditations by their Pastors do in no wise so far exceed their care and diligence in worldly matters as the dignitie of these Heavenly Mysteries surpasseth the pleasures or commodities of this brickle earthly life and not thus Prepared to Hear or Read the Scriptures to Hear is to Contemn to Read is to Profane them even the often repetition of the words of life without due reverence and attention breeds an insensibility or deadnesse in mens souls Yet should not such mens want of Sense breed Infidelitie in others rather this Experience of so much hearing and little doing Gods will may confirm the truth of his word concerning such Teachers and Hearers Many in our times not Monkes and Friars only but of their stern Opposites not a Few Having a 〈◊〉 of godliness but denying the power thereof crept into houses and lead captive simple Women laden with sins and lead with divers lusts ever hearing and never able to come to
Infallibility wherewith they hale most silly souâ—… to them were too far spread before the Trent councel too commodious to bâ— called in on a sodain Had they then begun to deny the Authority of this Booâ— though then pronouncing their mothers wo more openly then any Prophecies of old had done the ensuing desolations of the Jews every child 〈◊〉 have caught hold on this string that this Church as they suppose alwayâ—â— the same never obnoxious to any errour had in former time acknowledgeed it for Authentick and divine albeit no question but many of them sincâ— have wish'd from their hearts that their forefathers had used the same as Seraiah did Jeremiahs books which he wrote against Babylon Jer. 51. that botâ— it and all memory of it had been drowned in the Bottom of the deepest seâ— and a milstone thrown upon it by Gods Angel that it never might rise up again to interrupt their whorish mothers beastly pleasures by discovering her filthy nakedness daily more and more For conclusion of this point for this present That this and other Canonical books had been long preserved or rather imprisoned by the Romish Church in darkness and ignorance until the Almightie gave his voice and caused them to speak in every tongue throughout these parts of the world doth no more argue her to have been the true and Catholick Church then Moses Education in Pharaohs Court during the time of his Infancie or Nonage doth argue the Egyptian Courtiers to have been Gods chosen People CAP. XXXIII A brief direction for preventing Scruples and resolving doubts concerning particular Sentences or passages in the Canon of Scripture UNto the second demand How we know this or that Sentence in any Foâ—… of Canonical Scripture to have been from God Not inserted by man Some perhaps would say this must be known by the Spirit Which indeed is the Briefest Answer that can be given but such as would require a long Apologie for its Truth or at least a large Explication in what Sense it were true if any man durst be so bold as to reply upon it Consequently to our former Principles we may Answer That our full and undoubted Assent unto some Principal Parts doth bind us unto the Whole Frame of Scriptures 〈◊〉 you will say we Believe such special parts from undoubted Experience 〈◊〉 their Truth in our hearts and without This our Belief of them could not be 〈◊〉 stedfast how then shall we stedfastly believe those parts of whose divâ—… truth we have no such Experiments for of every Sentence in Scripture wâ—… suppose few or none can have any Yet even unto those parts whereof we have no Experiments in particular we do adhere by our Former Faith because ouâ—… Souls and Consciences are as it were tied and fastned unto other Parts wherâ—… with they are conjoyned as the pinning nailing of two plain bodies in somâ—… few parts doth make them stick close together in all so as the one cannot bâ—… pulled from the other in any part whilest their fastning holds It will be râ—…plied that this Similitude would hold together if one part of Canonical Scripture were so firmly or naturally united to another as the divers portions 〈◊〉 one and the same continuate or Solid Body are but seeing it is evident 〈◊〉 so they are not who can warrant the contrarie but that a Sentence or Peâ—… od perhaps a whole Page might have been Foisted into the Canon by some Scribe or other Here we must retire unto our First Hold or Principles of Faith For if we sted fastly Believe from Experiments or otherwise that some principal parts of Scripture have come from God and that the same are sure Pledges for mans good the only means of his Salvation this Doctrine or Experience of Gods Providence once fully established will establish our Faith and Assent unto other parts of his Word whereof should we take them alone we could have no such Experiments For he that knoweth God or his Providence aright knows this withall that he will not suffer us to be tempted above our strength And once having had Experience of his Mercies past we cannot without Injurie to his Divine Majestie but in Confidence of it Believe and Hope that his All-seeing Wisdom and Almightie Power will still maugre the spight of Death Hell Satan and their Agents preserve his Sacred Word sincere without admixture of any profane false or humane Inventions that might overthrow or pervert our Faith begun Hereto we may refer all former Documents of His Care and Providence in preserving the Canon of our Faith from the Tyrannie of such as sought utterly to deface it and the Treachery of others who sought to corrupt it And it ought to be no little motive unto us thus to think when we see Austin Gregory and other of the Ancient writers either maimed or mangled or purged of their best Bloud where they make against the Romish Church or else her untruths fathered upon Them by her shamelesse sons in places where they are silent for her and yet this Sacred Volume untouched and uncorrupt by any violence offered to it by that Church only it hath lost its natural Beautie and Complexion by long durance in that homely and vulgar Prison whereunto they have confined it 2 But as from these and like Documents of Gods Care and Providence in preserving it and of His Love and Favour towards us we conceive Faith and sure Hope that he will not suffer us to be tempted with doubts of this nature above our strength so must we be as far from tempting Him by these or like unnecessary unseasonable curious Demands How should we know This or That Clause or Sentence if we should find them alone to be Gods word Why might not an Heretick of malice have forged or a Scribe through negligence altered them It should suffice that they have been commended to us not alone but accompanied with such Oracles as we have already Entertained for Divine And if any Doubt shall happen to arise we must rely upon that Oracle of whose truth every true Christian hath and all that would be such may have sure Trial. Deus cum tentatione simul vires dabit God with the Temptation will give Issue yea Joyful Issue to such Temptations as he suffers to be suggested by Others Not unto such as we thrust our selves into by our needless Curiosity When we are called unto the search of truth by Satan or his Instruments Objections against it the Lord will give us better reasons for our own or others Satisfactions then yet we know of or should be able to find but by the conduct of his untempted Providence CAP. XXXIV Concluding the First Book with some Brief Admonition to the Reader TO conclude this Treatise as it was begun The greater the Reward proposed to the faithful Practise or the Punishment threatned to the Neglect of these divine Oracles the greater is the Madnesse of many men in our time who in contemplative
what Obedience do men perform unto Him more then to any other man whomsoever For whosoever he be that can shew us the expresse undoubted command of God it must be Obeyed of all but whilest it is thus Obeyed It only not He that sheweth it unto us is Obeyed And if this were all the Obedience which I owe unto others I were no more bound to Believe or Obey any other man then he is bound to Obey or Believe me the Flock no more bound to Obey their Pastors then the Pastors them Yet certainly God who hath set Kingdoms in order is not the Author of such Confusion in the Spiritual Regiment of his Church 3 Seeing then it is most certain that the Romanists do foully Erre let us see how their Errour may be fully Contradicted not strive to be most Contrary unto them but rather to seek out the mean between these two Erroneous Extreams 4 Infallible Assent and illimited unreserved Obedience we may not perform to the present Church or any visible Companie of Men but to the Scripture only made known and evident to our Consciences This Assertion is directly and fully Contradictorie unto the Papists 5 Conditional Assent and cautionary Obedience we may and must perform to our spiritual Pastors Overseers and Governours albeit we see not expresse Commission out of Scripture to warrant these Particulars whereunto they demand Assent or Obedience It is sufficient that they have their general Commission for Obedience expresly contained in Scripture This Assertion directly Contradicts the other Extream or contrary Assertion and of all the three onely doth not Contradict the Word of God which expresly teacheth that Some peculiar Obedience is due unto Spiritual Governours Unlesse we hold that when Christ ascended on High and led Captivity captive his Donation of Spiritual Authority was but a donation of bare Titles without Realities answering unto them To some He gave to be Aposiles to some Prophets some Evangelists some Pastors and Teachers Ephes 4. 11. Though Prophecying in some degree hath ceast and the Eminencie of Apostleship be dead with the Apostles yet Pastors remain and Teachers must continue in Christs Church unto the Worlds end If Pastors we be then must we have our shepherds Staff if Teachers a Rod to keep our Schollers in awe The same Apostle from these grounds thus exhorteth the flock Obey them that have the oversight of you and Submit your selves for they watch for your Souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you Heb. 13. 17. What manner of Submission or what kind of Obedience doth he here exact Only Spiritual will the carnal Gospeller reply But what manner of Obedience is this Spiritual the least of all others It is doubtlesse in their esteem which fear no losse but what is sensible for the present nor know not the Vertue of any thing but what is palpable unto all such to be Spiritual is all one as to be Invisible and to be Invisible is all one as not to Be at all This is the last Resolution of most mens Conceit of all Spiritual Authority in our times But such such as dread the Majesty of that Invisible God and fear to grieve his Holy Spirit will be most afraid of contemning Spiritual Authority Disobedience to it though in a Prince is as hateful to the King of Kings as the sin of Witch-craft for no Subject is more bound to Obey his Prince in Civil Actions than his Pastors in Spiritual He that said touch not mine Anointed said also do my Prophets no harm Of Princes it is said by the Apostle He that resisteth them resisteth God To Pastors it was said by the Wisdom of God by whom Princes raign He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me and else-where 〈◊〉 hose sins ye remit they are remitted whose sins ye retain they are retained These are Prerogatives of Priests and were not esteemed as words of Course or Formality in the Ancient and Primitive Church It was the just fear of Disobedience in the Flock which first gaue occasion to Pastors to usurp this Tyranny over them which now they practise For as Idolatry and Superstition could not have increased so much in the old World unlesse there had been evident Documents of a Divine Power in Ages Precedent So neither could this extreme Tyrannie over Christs flock have been either usurped in the middle or continued to the later Ages of the Christian world unlesse the Flock had made it a main matter of Conscience to Disobey their Pastors and Overseers whose Authority they knew from those places of Scripture then well expounded by the Practise of Holy Men to be exceedding great 6 Saint Peter foresaw that this Antichristian Authority was likely to spring from the Peoples Reverent Conceit of their Pastors Authority and because the Fock was bound most strictly to Obey them he willeth the Pastors not to be too Lordly in their Commands Feed the flock of God which dependeth upon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords over Gods Heritage but that ye may be Ensamples to the flock So doth Saint Paul Take heed therefore unto your selves and to all the flock whereof the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own bloud for I know this that after me departing shall grievous Wolves enter in among you not sparing the flock Unlesse the Flock for their parts had been bound to strict Obedience Usurpation of Lordship over them had not been so easie especially when there was no Power beside the Pastoral staff to keep them under nor could their Pastors have had any such opportunity to attempt it as might justly occasion these Caveats from these two Apostles which by their moderate Carriage had prescribed a contrary Example to their Successours Easie it had been for the Flock to have spared themselves or kept aloof from such mercilesse Overseers whose Designes though they could not with safe Consciences contemn Avoid they might by circumspect and carefull attending to other true Shepherds voices who by their skill in Scriptures and true knowledge of the Apostles Rules knew how to limit the former large Commission directed to Pastors after they begun to degenerate into Wolves For this cause neither of these Apostles direct these Admonitions to their flock as if it were permitted them to limit their Obedience at their pleasure but unto their Pastors And Saint Peter in the words immediately following this Admonition unto Pastors exhorts the Flock unto Obedience Likewise ye younger Submit your selves unto the Elders without any the least intimation that they might Disobey as soon as the other began to Dominier Not that the flock may not refuse to
concerning this Point That happily may be yet Objected which hath alwayes bred greatest Scruple for yeelding Obedience in doubtfull Cases For our Apostle saith Whatsoever is not of faith is sin But whilest men Obey Spiritual Governours in those particulars for which they shew no Scripture This Obedience is not of faith for Faith is alwayes Ruled by the Word Ergo this Obedience is sinfull even in this respect alone that it hath not the Word for its Warrant but much more if we doubt whether the things enjoyned be Good or Bad for Doubting breeds Condemnation as our Apostle in the same place gathereth He that Doubteth is condemned if he eat because he eateth not of faith 2 Unto the former part of this Objection the Answer is easie and brief Seeing Gods Word Commands Obedience in general unto Spiritual Pastors and that in most expresse termes It doth warrant our Obedience in particulars which are not forbidden by the same Word But for clearing of the later Objection because this place of Saint Paul is as often urged to as little purpose as any other in the whole Book of God besides it shall not be amisse to consider First in what Sense it is true Whatsoever is not of faith is sin Secondly what manner of Doâ—bt it is that makes a thing to be not of faith in that sense which our Apostle means 3 A thing may be said to be of Faith three wayes First strictly and properly That is said to be ex Fide of faith which is an Act or exercise of the Habit or Vertue of faith as to beleeve in God in Christ or to Assent unto any Article in the Creed In this Sense no man I think doth urge this place of our Apostle Whatsoever is not of faith is sin For then all Deeds of Charity should be sinfull seeing they are no Acts or exercises of the Habit of Faith but of Charity which is a distinct Habit from Faith according to best Divines nor can we properly say that such works flow from Faith as the fruit doth from the root seeing Charitie is no branch of faith but a Coaeval stemme of infused sanctifying Grace the common Root to both Such Acts then may be said to be of Faith onely because the Doctrine of Faith enjoyns them and the Habit or Vertue of Faith inclines the Soul unto them and moves Charity unto the exercise of them And this is the second Sense or Meaning of the speech ex fide of faith that is those things are said to be of faith or to proceed from faith which are commanded by the Doctrine of faith or unto which we are inclined or moved by the Habit or Vertue of Faith But neither is it alwayes true Whatsoever is not of faith in this sense is sinne For so no Recreation no Merriment not Eating and Drinking with many other Works both of Reason and Nature generally nothing meerly Indifferent could be truly of faith at the least at this or that Time How then are not all these sinfull seeing they are not of faith in none of the former Senses being neither Acts of Faith nor enjoyned by the Doctrine of Faith This necessarily enforceth us to seek a third Signification of the former words 4 Thirdly then that is said to be not of Faith whatsoever is not warrantable by the Doctrine of faith whatsoever Conscience or the Vertue of faith being consultâ—… countenance or allow but rather disswade And in this Sense all that may be said to be ex file of faith whatsoever is warrantable by the Doctrine of Faith whatsoever Faith Conscience or the Law of Reason and Nature can approve or allow of either Absolutely or at that Present whilest they are undertaken albeit they do not enjoyn them or impell us unto them at the least for that Season As for example If a man free from necessary Imployments of his Calling should ride half a score of miles to be merry with his honest friend this were neither an act of faith nor an exercise enjoynea by faith and yet truely of faith in our Apostles Sense and no way Sinfull because warrantable by the Doctrine of faith Neither Faith nor Conscience nor Law of Nature would condemn him for so doing But if his dearest Friend lay on his Death-bed and did expect some comfort by his Presence his Absence upon such light Occasions would be sinfull because it could not be of Faith Neither the doctrine of Faith nor the Law of Reason could countenance such an Action Such resolutions may properly be said Not of Faith because they cannot proceed but from some Inclination or disposition opposite to the Habit of true Faith and the dictates of Natural well disposed much more of sanctified Conscience Suppose some mans Conscience were so scrupulous as to doubt whether he might ride so farre to be merrie with his friend when he had no urgent Occasions to withdraw him and another so confident and fully persvvaded in his mind as to make no question whether he should meet his friend in a Plaguie house or when his own Father lay a dying The Question is whether of these two doth sinne the more or if both do not sin whether of them is freed from sin and by what means The former as is supposed doubts of the Action and yet doth it the other doth the like but worse and doubteth not If that Journey which in it self is Lawfull supposing the former Case becomes unlawfull to the one because he doubts it is Unlawfull then may the others confident Perswasion make his expedition Lavvfull unto him although in it self supposing the Case above mentioned it were Unlawfull For who can give any Reason why Confidence of Perswasion may not as well legitimate what otherwise is Unlawfull as Doubt or Scruple illegitimate that which otherwise were Lawfull and Warrantable So that according to these Grounds the former party above mentioned should Sin not the Later And our Apostles Speeches unlesse they admit some restraint will infer thus much I Know and am Perswaded through the Lord Jesus that there is nothing Unclean of it self but unto him that Jâ—ageth 〈◊〉 anything to be unclean to him it is unclean And again This man esteemeth one day above another day another man counteth every day alike let every man be fully persuadâ—…d in his Mind as if he added and then there is no danger And yet if we should but consult natural reason who could deny that he that made an idle Journey whereby he might endanger his own or neglect his Fathers life did â—n most grievously albeit he were most fully Perswaded to the contrary yea the stronger his Perswasion were the greater his Sin On the contrary he that should undertake the like Journey having no serious Occasions to withdraw him if the Truth be rightly scanned did not Sin at all unlesse perhaps in Doubting whether he Sinned or no. For every Doubt of what we do doth not make our Action sinful
or not of Faith which is now to be discussed 5 If that Speech of our Apostle He that doubteth is condemned if he eat were to be universally understood of all Doubts or all Actions we should never have an End of Doubting nor any Beginning of many good and most necessary Works This very Persuasion were it throughly and generally planted in all mens Hearts were enough to bring all States to utter Anarchie and to set the whole World in combustion For what Enterprise is there of greater moment but divers Men will be of divers Minds concerning the Lawfulnesse or Unlawfulnesse of it Who could not by this Exception excuse himself from performance of necessary Allegeance or Service If the Kings Majestie should wage Warre against the Spaniard he that were addicted to their Religion might reply I should be as willing as another to do my King and Countrey any Service but I Doubt whether I may afford him my goods to the hurt and dammage of Roman Catholicks the Cause I am afraid is most Unlawfull and will bring Gods Plague upon this Land therefore I may not hazard my Life in it nor adventure to shed the innocent bloud of our Holy Mother the Churches Children The like might a Lutheran say if War should fall out betwixt our State and the Saxons or if with some other reformed Churches the like might be said by most in our Land Finally there would be continuall Distraction in the mannaging of all publick Affairs But such scrupulous demurs in Civil Matters are either seldom made or quickly answered by the Temporall Sword And are they lesse dangerous in Cases as little doubtfull wherein the Consequents feared are of no lesse moment when they are given to the chief Mannagers of our spiritual Warfare in times wherein Disobedience threatens dissolution of Christs Armie that must fight his Battels against Sathan and the Man of Sin Is the Authoritie of Binding and Loosing Opening and Shutting the Kingdom of Heaven lesse than the Authority of Life and Death or the disposing Powers of Temporal Goods What should be the Reason then that every Scruple should be held sufficient to denie Obedience in matters of greatest Consequence unto Spiritual more than Temporal Authoritie Out of doubt that Rule of Saint Paul doth no more Warrant the one than the other The true Reason is most men fear Temporal Censures more than either Gods or His an ordinary Goal more than Hell and had rather be Door-keepers in great Mens Houses than glorified Saints in Heaven but of this hereafter To proceed then with our Apostles Rule Were it universally to be understood it would bring all Christian Souls into such perpetual miserable inextricable Perplexities as they should alwayes live in suspence and scarce Resolve upon any thing For his Rule holds as true in the Omission of what should be done as in the Commission of what we think should not be done Suppose then thy Pastor Commands thee to Obey in this or that Particular which he verily thinks either necessary to be undertaken by all Christiane at all or most times or else most Expedient for thy Souls health the setting forth of Gods Glory or the Good of others at this present But thou art contrary-minded and doubtest whether thou mayest do it Lawfully or no. Why because thou hast no Warrant for it out of Scripture or because he brings no necessary Reasons why thou shouldest do it but bare Probabilities which cannot oversway that Doubt which thou hast framed unto thy Conscience But he can shew thee expresse Commandment out of Scripture that thou shouldest Obey Him Thou wilt say in things Lawful only This he avoucheth to be such Thou deniest it He can shew thee again expresse words of Scripture that thou shouldest not be wise in thine own conceit but be willing to learn of thy Pastor Who is the Messenger of the Lord of hostes at whose mouth thou shouldest seek the Law and on whom as our Apostle saith thou dost depend Tell me then first by what Place of Scripture thy Disobedience in this particular can be Warranted How canst thou chuse but Doubt whether thy denial of Obedience be of Faith or no seeing Gods Word Commands thee in general tearms to Obey and no where wils thee to Disobey in this particular Or if thou thinkest thou hast some general Warrant for Disobedience because thou supposest this particular to be Unlawful yet how canst thou but doubt whether thou hast learned the Precepts of Christian Modestie as thou shouldest Whether thou hast learned to deny thy Self and thy Assections whether thou hast learned to reverence thy Pastor as Gods Messenger not taking any offence at his Person Finally whether thou hast abandoned all such delights and desires as usually are the Grounds of false Perswasion and Impediments of sincere Obedience If thou canst not be fully and truly resolved in these then must thou doubt whether thou wilt or no whether thy doubt or scruple it self be of Faith or Conscience or of Humour only And if thou canst not but doubt herein then maist thou assure thy self that thy denial of Obedience is not of Faith and therefore Sinful if the Apostles Rule as thou supposest were universally true that whosoever doth any thing of whose Lawfulnesse he doubts doth Sin because he doth it not of Faith But I dare not deny but that sundry of Christs Flock may sometimes either deny or perform Obedience unto their Pastors not without doubt or scruple whether they should do so or no and yet not Sin in either In performing Obedience they Sin not unlesse the doubt be very great or probable and the Evil which they conceive in the Action Extraordinary Again in denying Obedience they Sin not albeit they doubt whether they should do so or no if the Evil which upon mature deliberation and serious forecast they much suspect be Extraordinary such as cannot be recompensed by the Goodnesse which appears in the Act of Obedience nor in the Fruits of the Action it self which their Pastor proposeth as a Motive to undertake it According to those Grounds must our Apostles speech be limited He that Doubteth is Condemned if he eat because he eateth not of Faith 6 What then Is every man that eateth any thing which he Doubts whether it were better for him not to eat straight Condemned God forbid He that hath such a tender Infants squeamish Conscience as to think thus had need to have a very ancient grave wise and moderate Stomack and it were sit he never came at any Feast or Table furnished with varietie of dishes 7 But for a direct Answer to our Apostles Speech It must be granted ‖ that they of whom he speaks did Sin in eating when they Doubted For if they had been as fully perswaded in their Minds as the Apostle himself and sunchie others of their Brethren were they had not Sinned in eating the self same meat yet for all this they sinned not in
consequence as Inferiour Ministers may If they could but duly consider and unpartially esteem the Goodnesse which accompanies Obedience which is better then sacrifice and the evil of Disobedience which is as the Sin of Witchcraft these two laid together would be more then equivalent to any evil that Lay-men or Inferiours usually conceive in such Actions as they deny Obedience in unto their Pastors Nay in this unbelieving Age wherein it is more to be Complemental then Religious it is thought an answer good enough so it be complementally performed unto their Pastors We would do as you Advise or Injoyn us in Christs Name if we certainly knew that it were Christs Will or agreeable to Gods Word Whereas in truth in giving such Answers when neither they certainly know nor are careful to learn whether their Advise be contrary to Gods Word or no they sin directly against Christian Faith advancing their own Humours above Gods Word which commands Obedience unto Pastors preferring the Liberty of their unruly Wils before the safety of their Consciences And it is preposterous to plead Ignorance of Gods Will before them whose Instructions therein they are bound duly to Hear and hearing to Obey until they can light on better or find them false upon serious and due examination that is They must Obey them not absolutely and irrevocably but with Limitation and Caution And questionlesse if men did infallibly Believe or absolutely from their hearts Obey that which they undoubtedly know to be Gods Will they would never make question but that for which they have Presumptions that it is part of Gods Will or that which is commended unto them for his Will by such as he hath appointed to be Messengers of the same should be conditionally Believed and without caution Obeyed especially when it is delivered solemnly upon deliberation and premeditation or out of that place whence he hath appointed them to learn his Wil. Did not Priests as the Proverb is forget that ever they were Clerks or such as take themselves for great proficients that they were sometimes Novices in the School of Christ they might remember how they came unto that absolute and infallible Belief of those Christian Principles by which they hope for Salvation by entertaining this conditional Belief which we speak of and by yielding like Obedience unto Divine Truths now fully but at the first imperfectly known for such And albeit such general Articles of Christian Faith as are necessary for all to Believe neither increase nor diminish their Number yet if we descend unto the Diversity of mens Estates and Callings and Difference of Time and Place Christian Faith receiveth perpetual increase not only in its proper Strength or as we say by way of Intention but in extent also unto many particulars either directly contained though not so easie to be discerned as essential parts under the former general Principles or else annexed unto them collaterally as limbs or borders Besides all Christian Duties or Matters of Practise are not promiscuously fir for every Time or Place but must be severally proportioned to their diversitie Again the same duties I mean of the same kind must be performed in different measure according to the different exigence of Time Place Persons or other Occurrents In all these and many more respects is this conditional Assent and Obedience unto Pastors most necessary And ere men can retain stedfastly that which is best they must make triall of all or many things of different kinds and yet trial of Spiritual Medicines without Spiritual Physitians prescripts is so much more dangerous to ordinary mens Souls then like trial of Physick-conclusions is to their Bodies by how much such men are more ignorant of the state of their Souls then of their Bodies The necessity and use of what hath been delivered concerning Obedience in general will appear in sundry points to be discust hereafter In respect of which especially of that point concerning the manner how we may know the Sense of Scriptures and that concerning the nature of Christians Faith some further unfolding of this Conditional Assent and Obedience will be likewise necessary CAP. IX Of the Nature Use Conditions or Properties of Conditional Assent or Obedience 1 THe first step in the way to Life is from this Infallible Ground of Nature Whatsoever God hath revealed concerning Matters of Mans Salvation is most True and by all means to be Obeyed This Principle All Men absolutely capable of Reason acknowledging a God do Believe and from their absolute Belief hereof they yield a conditional Obedience and Reverence unto those Books which we call Scripture From the trial of whose Truth we rise a step or degree higher and undoubtedly acknowledge Certain General Principles contained in Scripture without whose Belief no man ordinarily can be saved for the Oracles of God or Divine Revelations and unto them we yeeld absolute Obedience This second step brings men within the Lists or Borders of Christianitie where no Christian man is to set up his Rest Even the meanest that bears that Name once come to years of discretion or capable of Instruction must hold on his Progresse still thus resolving with himself Though I must be as a Child for Innocencie yet not in knowledge of Gods Will A shame it were I should alwayes be a Babe in that Profession which of All is onely Necessary a 〈◊〉 should accustome my self to Milk for this were to nourish unexpert 〈◊〉 in the Word of Righteousnesse A Christian I was from my Cradle and now as 〈◊〉 a Christian as a Man but strong Meat is fit for them that are of Age which have or should have their Wâ—â—s exercised through long 〈◊〉 to â—… 〈◊〉 Good from Evil Not the fundamentall Principles of Christian Religion onely without which none can be saved not be that hath professed Christiâ—… but an hour These are Grounds which once surely laiâ— must as the Apostle speaketh be left that we may be led on to perfection not always haâ—mering upon the foundation of Repentance from â—â—ad works of Faith towards God or of 〈◊〉 of Laying on of hands of the Resurrection from the dead and of eternall judgement but seaking to Build upon these whatsoever is bâ—â—ating present times or seasons 〈◊〉 may make our Eleâ—â—ion sure And thâ—r who laid the former foundations 〈◊〉 〈◊〉 heart seek yet my farther Edification in many Points of whose Truth 〈◊〉 Conscience as yet hath no such firm Perswasion or lively taste as it now hath of the former but is so affected towards these later as it was to the other before better acquaintance with them Should I for this Reason forthwith deny Obedence to my Instructors or withdraw Assent from matters proposed by them God forbid For he hath Comman ' ed all not exâ—epting me to Obey their Overseers in the Lord Must we Obey them whilest they Plant and may we Disobey them whilest they Water how then can I expect that God should give Increase unto
hold the Scriptures to be the Rule of Faith 1 WHen we affirm that the Scriptures are the only infallible Rule in matters of Faith and Christian Obedience we understand such a Rule in those matters as Aristotles Organon may be said of Logick supposing it were sound and free from all suspicion of Errour in every point and contained in it all the general and undoubted Principles from which all true Forms of Argumentation must be deduced and into which all must be finally Resolved To illustrate this Truth by a known Practise Our younger Students are bound to yield their absolute Assent unto Aristotles Authoritie in matters of Logick but not unto any Interpreter that shall pretend it save only when he shall make evident unto them that this was Aristotles Meaning And while they so only and no otherwise yield their Assent they yield it wholly and immediately unto Aristotle not to the Interpreter although by his Means they came to know Aristotles Meaning which once known without any further confirmation of other Testimonie or Authoritie commands their Obedience and Assent But ere they can fully Assent unto this great Master or throughly perceive his Meaning they must conditionally Assent unto their private Tutors or other Expositors and take his Sense and Meaning upon their Trust and Credit In like manner say we in all Matters Doctrines or Controversies of Faith and Christian Obedience we are bound to yield our Assent directly absolutely and finally unto the Authoritie of Scriptures only not unto any Doctor Expositor or other whosoever he be that shall pretend Authoritie out of Scripture over our Faith save only when he shall make it clear and evident unto us that his Opinion is the true Meaning of the Scripture And thus yielding our absolute Assent unto the Truth explained by him we yield it not to him but unto the Author of Truth whose Words we hold to be Infallible in whose Mouthes soever and once known to be His words they need not the Testimonie or Authority of him that did bring us to the true Knowledge of them And before we be brought to see their Truth with our own eyes and feel it by our sense by the effects or experiments of it upon our own Souls we are to limit our Assent and Obedience as it is set down before according to the Probabilities or unpartial Inducements which we have of the Expositors Skill and Sincerity in dispensing Divine Mysteries And these Motives or Inducements which we have of his Skill and Sincerity must be framed according to the Rules or Precepts of Scripture not according to our Affections or Humours we may not think him most to be Believed that is in highest Place or hath the greatest stroke in other Affairs For as the Faith of Christ so must our Perswasion of the faithful Dispensers or skilful Seeds-men of Faith be had without respect of persons 2 If we yield Assent or Obedience unto any Expositor or other otherwise then upon these Conditions and Limitations then as we said before whilest we yielded absolute Obedience unto his doctrine that perswaded us to true Belief because we perceived that which he spake to be the Word of God we did not yield it unto him but unto Gods Word delivered and made known unto us by him so here again by the same Reason only inverted it will evidently follow that if we Believe any mans Doctrines or Decisions to be the Word of God because he speaks it or because we hold his Words to be infallible we do not truly and properly Believe the Word of God suppose his doctrine were the Word of God but his Words and Infallibilitie onely Hence again it follows that if we yield the same absolute and undoubted Assent unto his Authoritie which we would do unto Gods Word immediately known in it self and for it self or relie upon his Infallibility in expounding Gods Word as fully as he doth upon the Word which it is supposed he knows immediately in it self and for it self by doing thus we rob God of his Honour giving that unto Man which is only due to Him For the Infallibility of this Teacher hath the same Proportion to all that thus absolutely Believe him as the Infallibilitie of the Godhead hath unto him his Words the same Proportion to all other mens Faith that Gods Word hath unto his Gods Word is the Rule of his and his Words must be the Rule of all other mens Faith Or to speak more properly God must be a God only to him and he a God to all other men 3 Here it will be demanded how men altogether Illiterate can examin any Doctrine by Scriptures If they cannot Read them how shall they Examin any thing by them not examining the Points of Faith by them how can they be said to be the Rule of their Faith In such a Sense as Aristotles Works supposing them only Authentick and all his Opposites counterfeits or new-fangles may be said to be the Rule of Blind-mens Logick for albeit they cannot read his works yet are they capable of his general and undoubted rules seeing they have as well as other men a natural faculty of discerning Truth from Falshood and can distinguish betwixt rules derived from the pure Fountain of Truth in that kind and Precepts drawn from conjectural erroneous and corrupt Surmises of shallow Brains if both be distinctly proposed unto them And the rules of Truth once fully apprehended and embraced serve as a Touchstone to discern all Consequences and Conclusions which shall be suggested unto them by others so as they wil admit of nothing for sound true Logick but what may be resolved into the former or some other Principles which they can perspicuously and immediately discern to have been drawn from the Fountain of Truth by the same natural Facultie or Ability by which they did discern the former for the faculty will still be like affected with all Principles of like Nature Use and Perspicuity In like sort must the first and general Principles of Faith be derived from Scriptures the only pure fountain of Supernatural Truths unto all illiterate hearts by the Ministery of the learned For Hearts though Illiterate once illuminated by Gods Spirit are as apt to discern Spiritual Principles from falshood or carnal Conjectures as the natural Man is to discern natural Truths from Errours of the same kind And these general and fundamental Principles of Faith engrafted in their hearts serve as infallible rules for discerning the Consonancie or Dissonancie of such Particulars as shal be suggested unto them as shal God willing hereafter be declared nor may they without Injury to Gods Spirit or inward Grace admit any other precepts into the same rank or society with these but either upon evident and distinct deduction from them or sure Experiments of their like Spiritual fruit and Use for the amendment of Life and procuring that peace of Conscience which no Natural Man can conceive much lesse can it be caused
by meer Natural precepts For we suppose what afterwards wil manifest it self that all Truths necessary for men to Believe have a distinct relish from all falshood or other unnecessary or superfluous Truths and may be known by their fruit so men wil be careful to preserve the Sincerity of their Spiritual Taste 4 Gods written Word then is the only pure Fountain and Rule of Faith yet not such immediately unto all as it is written but the Learned or Spiritual Instructors only whose Hearts and Consciences must be ruled by it as in all other spiritual duties so especially as they are Instructors in this That they may not commend any Truths or principles of faith unto the illiterate but such as are expresly contained in Gods written Word or at least are in substance the self same with these written Truths If the Unlearned through Gods just Judgement absolutely admit of other principles and equalize them with these such shal lead them into Errour and pervert their faith If they doubt of any mans Doctrine whether it be truly Spiritual or consonant to the foundation of faith they may appeal to Scriptures as they shal be expounded to them by others Finally they are tied to no visible Company of men whom they must under pain of damnation follow but for their Souls Health they may trie every Spiritual Physitian If they wil be Humorous they may but at their own peril both for Temporal Punishment in this life and for Eternal in the life to come 5 For conclusion the Scripture according to our doctrine and the general Consent of Reformed Churches is the only Infallible rule of faith in both respects or conditions of a Perfect Rule First in that it contains all the principles of faith and points of salvation So that no Visible Church on earth may commend any doctrine to others as a doctrine of Faith unlesse it be commended to them for such by the Scriptures by which every ones doctrine that acknowledgeth God for his Lord must be examined as by a Law uncontrollable Secondly in that these principles of faith are plainly perspicuously and distinctly set down to the Capacities of all that faithfully follow their practical rules most plain most perspicuous and easie to all capable of any rule or reason So that this Sacred Canon needs no Associate no Addition of any Authoritie as equally infallible nor more perspicuous then it self to supply what it wants only the Ministery of men skilful and industrious in the search or Exposition of it is to be supposed And all these be they never so excellent and wel conversant in them are unto Scriptures but as the ordinary Expositors of Classick and Authentick Books are unto the chief Authors or Inventors of the science contained in them Supposing that the first Authors were men of extraordinary and infallible skil and their Expositors as they usually are but of ordinary Capacity or Experience in those faculties 6 Finally the Books of Scriptures are to be reputed a more absolute Rule for all Matters of Faith and Divine Mysteries then any Books or Writings of men are for natural sciences or secular professions as in sundrie other Respects so in This that they give as more facile so more infallible directions for finding out their true Sense and Meaning then any other Writings do or Writers could have done who though present could not be so fully Assistant but cannot so much as affoord their presence to their Expositours in the search of Truths rather professed then fully conceived much lesse infallibly taught by them whereas the Spirit of Truth which first did dictate is every where present alwayes Assistant to such as seriously and sincerely seek the Truth contained in these Divine Oracles conducting them from Knowledge to Knowledge both by all such Means as Artists have for increasing their skil and by other Means extraordinary such as none in any other Faculty can have nor any may hope for in the Search of Scriptures but only such as Delight in and Meditate upon them Day and Night SECT II. That the pretended Obscurity of Scriptures is no just Exception why they should not be acknowledged the absolute Rule of Faith which is the Mother-Objection of the Romanist CAP. XII How far it may be granted the Scriptures are Obscure with some Premonitions for the right state of the Question 1 IT is first to be supposed that these Scriptures for whose Soveraignty over our Souls we plead against the pretended Authority of the Romish Church were given by God for the Instruction of all succeeding Ages for all sorts of Men in every Age for all Degrees or divers Measures of his other Gifts in all several sorts or Conditions of Men. This diversitie of Ages and Conditions of Men in several Callings who so wel considers may at the first sight easily discover our Adversaries Willingnesse to wrangle in this point whose usual practise as if they meant to cast a Mist before the weak-sighted Readers eyes is to pick out here and there some places of Scriptures more Hard and difficult then Necessary or requisite to be understood of Every man perhaps of Any man in this Age. The Knowledge of all or any of which notwithstanding those that live after us though otherwise peradventure men of far meaner gifts then many in this present Age shall not therefore need to give for lost or desperate when they shall be called unto this Search For God hath appointed as for every thing else so for the Revelation of his Word certain and peculiar Times and Seasons Daniel though full of the Spirit of Prophecie and one that during the Reign of Nebuchadnezzar and Balthasar his son had as it were continually travelled of Revelations concerning the Estate of Gods Church and the affairs of forrain Kingdoms for many generations to come yet knew not the approaching Time of his peoples deliverance from Captivity until the first year of Darius son of Ahashuerosh And this he learned by Books even in the first year of his Raign I Daniel understood by Books the number of the years whereof the Lord had spoken unto Jeremiah the Prophet that he would accomplish seventy years in the desolation of Jerusalem And of his own Revelation he saith And Daniel was commanded to shut up his words and seal up his book unto the end of the Time or as some read unto the appointed Time and then many shall run to and fro and Knowledge shall be increased For at the Time appointed as he intimates in the words following others though no Prophets were to know more of this Prophecy then the Prophet did himself Then I heard it but I understood it not then said I O my Lord what shall be the end of these things And he said Go thy way Daniel for the words are closed up and sealed till the end of the Time 2 The Prophets of later Ages did see Revelations of matters which had been hid from the Ancient
men in all points They would judge it damnable presumption for the most learned amongst their Laitie to professe as great skil in the Canons of their Church as their Cardinals Bishops Abbats or other principal Members of it either have or make shew of a great presumption of Heresie in any of their Flock to discusse the Meaning of their Decretals as accurately as their Canonists or sift other Mysteries of their Religion as narrowly as the Casuists do Should one of their greatest Philosophers that were no Clergy-man or profest Divine professe he knew the Meaning of that Canon in the Trent-Councel Sacramenta conferunt gratiam ex opere operato as wel as Soto Valentian or Vasques did Suarez or other their greatest School-men in Spain or Italy now living do it would breed as dangerous a Quarrel in their Inquisition as if he had entred comparison with a Rabbin in a Jewish Synagogue for skil in expounding Moses Law 9 That the Scriptures therefore may be said a sufficient Rule of Faith and Christian Carriage to all sorts or Conditions of Men it is sufficient that every Christian man of what sort or Condition soever may have the general and necessary Points of Catholick Faith and such Particulars as belong unto a Christian and Religious Carriage in his own Vocation perspicuously and plainly set down in them And no doubt but it was Gods Wil to have them in matters concerning one calling not so facile unto such as were of another Profession that every man might hence learn Sobriety and be occasioned to seek if not only yet principally after the true Sense and Meaning of those Scriptures which either necessarily concern all or must direct him in that Christian Course of life whereunto his God hath called him But shal this Difficulty of some Parts which ariseth from the Diversitie of Vocations be thought any hinderance why the whole Canon of Scripture should not be a perfect Rule to all in their several Vocations Suppose some universal Artist or compleat Cyclopedian should set out an absolute System or Rule for all secular sciences it would be ridiculous exception to say his Works could be no perfect Rule for young Grammarians Rhetoricians Logicians or Moralists because he had some difficult Mathematical Questions or abstruse Metaphysical discourses which would require a grounded schollers serious Pains and long search to understand them throughly and if he should admonish young students to begin first with those common and easie Arts and not to meddle with the other until they had made good trial of their Wit and Industrie in the former this would be a good token of a perfect Teacher and one sit to rule our Course in all those studies which he professeth And yet the Scriptures which the Jesuites would not have acknowledged for the rule of Christian Life besides all the infallible rules of Life and salvation common to all admonish every man to seek after the Knowledge of such things as are most for Edifying or most besitting his particular Calling 10 And even in S. Pauls Epistles which are the Common Places of our Adversaries invention in this Argument after he comes to direct his speeches as in the later end of them usualy he doth unto Masters of Families servants or the like or generally where he speaks of any Christian dutie either private or publick his Rules are as plain and easie to all men in this Age as they were to those Housholders or servants or the like unto whom they were first directed So plain and easie they are unto all Ages and so familiar especially to men of meaner Place that I much doubt whether the Pope himself and all his Cardinals were able in this present Age to speak so plainly unto the Capacitie or so familiarly to the Experience of men of their Qualitie unto whom he wrote For setting aside the absolute Truth and Infallibilitie of his Doctrines his manner of delivering them is so familiar so lowly so heartily humble so natural and so wel befitting such mens disposition in their sober thoughts as were impossible for the Pope to attain unto or imitate unlesse he would abjure his triple Crown and abstract himself from all Court state or solace unlesse he would for seven years addict himself unto Familiaritie with such men in a Pastoral Charge It was was an excellent Admonition of one of their Cardinals if I mistake not and would to God our Church would herein be admonished by him to begin alwayes with the later end of S. Pauls Epistles For once well experienced in them we should easily attain unto the true sense and meaning of the former Parts which usually are doctrinal and therefore more difficult then the later Yet the true reason of those difficulties in the former Parts containing doctrine is because he wrote them against the disputers of that Age especially the Jews Even in this Age they are only seen in matters that concern learned Expositors of Scriptures not necessary for private and unlearned persons to know And the especial reason why his doctrine in some Epistles as in the Epistle to the Romans seems obscure difficult and intricate is because learned men of later Times have too much followed the Authorities of men in former Ages who had examined S. Pauls doctrine according to the rule or Phrase of those Arts or Faculties with which they were best acquainted or else had measured his Controversie with the Jews by the Oppositions or Contentions of the Age wherein they lived Were this Partialitie unto some famous mens Authoritie which indeed is made a chief rule in expounding Scriptures even by many such as in words are most earnest to have Scriptures the only rule of Faith once laid aside and the rules of Faith else-where most perspicuously and plainly set down by S. Paul unpartially scan ned his Doctrine in that Epistle would be so perspicuous and easie unto the Learned as it might by them be made plain enough and unoffensive to the Unlearned For the light of Truth elsewhere delivered by this Lamp of the Gentiles might it be admitted as a Rule against some Expositions of that Epistle would direct mens steps to avoid those stumbling Blocks which many have fallen upon But to conclude this Assertion their Difficultie take them as they are is no just Exception against this Part of Scripture because it remains difficult stil even for this reason that it is held generally for difficult and is not made a rule indeed for our directions but other mens Opinions or Conjectures concerning it are taken for an Authentick Rubrick by whose level only we must aim at our Apostles Meaning from which we may not without imputations of Irregularitie swerve in the decision of Points to say no worse as now they are made hard and knottie 11 Thirdly from the diversitie of Capacities or different Measure of Gods Gifts in men of the same Profession we may safely conclude that the difficulty of the same Portion
Sectaries so he terms us contend about and for proof of this Blasphemous Assertion to bring the forecited place Ere their allegations of this or like places brought to prove the Scriptures Difficultie or Obscurity can be pertinent they must according to the state of the Question already proposed first prove this Obscurity or Difficultie to be perpetuall and ordinarie not inflicted as a punishment upon Hypocrites or such as love Darknesse more than Light And this they never shall be able this one place alledged by Valentian most evidently proves the contrarie For this was an extraordinarie and miraculous Judgement vpon these Jews for their Hypocrisie as appears Verses the thirteen and fourteen And unto such as they were weacknowledge the Scriptures by the just Judgement of God to be most Difficult still but denie such Difficulties to be any Bar why they should not be the complete Rule of Faith If the Jesuites will avouch the contrarie Let them tell us whether any other Rule could in this case supply their defect be it unwritten Tradition or viva vox infallibilis authoritatis the infallible teaching or preaching of the visible Church or Pope This I presume they will be ashamed to affirm For this Prophecie was fulfilled of the Pharisees which lived in our Saviours time and heard him preach the Doctrine of Salvation as plainly as the Pope can do yet neither could his Doctrine nor Miracles win them to his Father Why could they not Because they had as the Papists now have though not so openly disclaimed the Scriptures for the Rule of their Faith and did follow the Precepts or Traditions of Men and God as we said before hath so de reed that such as neglect the Truth known or love Darknesse more than Light should be given over to this reprobate sense that the more evident the Truth is the more hatefull it should be to them as the hate of these Scribe and Pharisees to our Saviour was greater then their fore-elders had been to the Prophets because the light of his Doctrine was greater his Reprehensions more sharp and their deeds and Hypocrisie worse than their Fathers No marvail then if it be so hard a matter to recover a learned Papist or make a Jesuite recant his errour in this Point seeing they are farther gone in this Jewish disease of contemning Gods Word following Traditions and Precepts of Men for the Rule of their Faith than these Jews themselves were not likely therefore they would have yeelded to our Saviour himself if they had lived in his time Nor should the ingenious Reader think we Hyperbolize or over-lash when we charge them with deeper Blasphemie in this Point than these Jews were guiltie of as if this were strange seeing they are such great Scholers and professe that they love Christ as well as we for so would these Jews boast of their Antiquitie and skill in Scriptures and thought that they loved God and his Servant Moses as well as Christ and his Apostles did But it was Gods purpose to confound the Wisdom of the worldly-wise of the Scribes and Pharisees then and of the learned Priests and Jesuites now CAP. XIV How men must be Qualified ere they can understand Scriptures aright that the Pope is not so Qualified 1 OUt of the forementioned places it is Evident that Gods Word otherwise plain and perspicuous was hidden from this Peoples eyes for their Hypocrisie and the same Blindnesse continues still in their Posteritie for continuing in like sin But can it be proved as evidently by any other place of Scripture that unto such as do the Will of God and Practise according to his Precepts the same Word shall be plain and easie so far as is necessarie for their Salvation Yes Infinite places may be brought to this Purpose And lest any man should except against the Extent of such bountifull promises as if they included some condition of Learning great dexteritie of Wit or the like whereof many men are not capable Our Saviour Christ addes the universall Note If any man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self If Any Man will do his Will Not if any man will learn the learned Tongues or studie the Scribes and Pharisees Comments which this people supposed to have been the onely as they were good Means for understanding Scriptures aright whilest subordinate to this principall Condition here mentioned by our Saviour The occasion of the Multitudes admiring his Doctrine was that He who had never been Scholar to their Rabbins should be so expert in Scriptures as it is Verse the fifteenth Our Saviours replie to this their Doubt conceived by way of admiration in the sixteenth Verse is that he had his Learning from God and not from Man My Doctrine is not mine but his that sent me And as he was taught by his Father to deliver and teach the heavenly Doctrine so might the simplest and most unlearned amongst them be likewise taught of God to discern whether his Doctrine were of God or whether he spake of himself If they would do the Will of God and seek his Glory not their own as Christ did not seek his own Glory but his that sent him Yet might these Jews have brought the same Exceptions against our Saviours Rule for discerning Doctrines which the Papists now bring against the Scriptures why they should not be the infallible Rule of Faith as shall appear hereafter In the mean time whom shall we beleeve the Modern Jesuite who will swear one thing sitting and the contrary standing or Christ Jesus whose Word as he himself remains yesterday to day the same for ever Even at this day as well as at that time when he spake this Oracle if any man will do the Will of God which sent him he amidst the Varietie of mens Opinions concerning matters of Faith shall know of the Doctrine whether it be of God or whether Men speak of themselves without recourse unto the infallible Authority of such as sit in Peters Chair who are to Peter but as unto Moses the Scribes and Pharisees were unto whom Gods Church in Jewrie about our Saviours time was not much beholden for Doctrines of Faith or Decisions of Doubts concerning the Truth of Scriptures or principal Mysteries taught by Moses 2 Will you hear what Bellarmine the only Champion that ever Rome had for eluding evident Authorities of Scripture could answer unto this place Our Lord and Saviour did not intena in this speech to shew us that all honest minded men might understand every place of Scripture by themselves but to teach us that good men are free from diverse such Impediments as dis-enable others for understanding the true Doctrine of Faith either by themselves or by others help For some became uncapable of true Faith by pride and desire of worldly honour others by covetousnesse All these things heard the Pharisees also which were covetous and they
mocked him 3 That all honest-minded men should be able to understand all Places of Scriptures we never affirmed that without the Ministerie or help of others they should ordinarily understand any aright we never taught This notwithstanding we constantly avouch Without this Condition of doing Gods Will not men otherwise furnished with the best Gifts of Art and Nature can ever be competently qualified for spiritual Instructors By performing it the simple and illiterate shall be made capable of good Instructions and enabled to discern true Doctrine from false By our Saviours Rule in the very next words more infallible than any other pretended Infallibilitie can be we may discern the Pope of all others to be no true much lesse any infallible Teacher unlesse of Lies and Antichristian deceit For he that seeketh his own glory as what Pope is there doth not so many seek the Popedome by their predecessors bloud he speaks of himself not the Word of him whose Viear he boasts himself to be 4 To place the Apostle S. Pauls Authority next in sile unto our Saviours Fashion not your selves saith he unto his beloved Romans like unto this present world but be ye changed by the nenewing of your mind that ye may prove what is the good Will of God and acceptable and perfect Being fashioned like unto the present World they were altogether disproportionable unto the Kingdom of heaven uncapable of heavenly Mysteries but being renewed in their minds they might prove taste and relâ—… aright the Meaning of Gods Word revealed Of such as disanul the Scriptures for being the Rule of Faith and transfer this Canonical Dignity upon the Pope I would gladly be resolved whether this his Holinesse Infallibility can take away the Veil which is laid before the Jews hearts or this Desire which raigns in most men of fashioning themselves unto this present World whether he can in all such as professe Christianity root out those Lusts and Concupiscences those corneae fibrae stiff and stubborn heart-strings as are the very the eeds whereof this Veile is made which makes the Scriptures so Difficult and so eclipseth their Light in respect of men If he cannot well may he make them understand or believe his own Decrees but never rightly apprehend or stedfastly embrace the Spiritual Mysteries of their Salvation That Rule of S. Pauls is still most infallible The Natural or Carnal Man is altogether uncapable of the things of Gods Spirit of those things which are in themselves most evident Neither can be know them If you wil not believe his Authority as infallible he gives you a Reason for the truth of the Conclusion for they are spiritually discerned Is it then the Popes Infallibility or the framing of our lives according to Gods holy Word that must purge the Errours of our young and wanton dayes and make us cease to be homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural or Carnal men and become Spiritual If the Popes infallibility cannot perform this to what use doth it serve The Scriptures wil be difficult stil and their sense insipid to such as have not their hearts thus cleansed If without his Infallibility by the Industry of faithful Pastours attentive Hearing and serious Meditation of his sacred Word our lives may be amended and we of Carnal men become Spiritual we shal discern the things of God what is his Wil and mercy towards us in Christ we shal know of every Doctrine necessary unto our Salvation whether it be of God or no much better then the Pope and his Cardinals can do if they be Carnals For our Apostle adds The Spiritual man judgeth or discerneth all things and is judged of none The sense of which words some of your School-men much mistake when they hence gather that the Pope may judge Princes but the Spirituality so in common talke we cal the Clergie may not be judged by any Temporal or Lay Power Our Apostle means nor wil a learned Interpreter though a Papist deny it that in matters of Faith and in the Truth of Divine Mysteries the truly spiritual that is such as are renewed in the inner man not such as bear the Name or Title of Spiritual men in their corrupt language see and understand those things which the Wisdom of God hath hidden from the wisest and most glorious Teachers of the World from all Carnal men of what Gifts soever they may be in other matters as appears by our Apostles Discourse in that place Which Doctrine of our Apostle how truly it is verified in the wise men of Rome the Jesuites I mean to give them what by our Proverb we are bound to give their Master their due men of famous industry and excellent reach in all subtile and profound Arts but how ignorant and besotted in matters of Faith and Mysteries of mans Salvation their Doctrine in this present Controversie being compared with this Axiom of our Apostle may abundantly witnesse to the Astonishment of all sober-minded Christian Readers 5 They cannot deny That matters of Faith and Christian Life the Mysteries of mans Salvation are matters belonging to the Spirit of God and that a lewd naughty ambitious luxurious man an Heretick is homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Carnal Man they will not offer to call in question Again that many of their Popes be such as I have said naughty wicked luxurious men they openly confesse Some of them grant that Honorius was an Heretick Valentian will not dispute this particular de facto whether he were one or no but that the Pope or Popes may hold Heretical Opinions he granteth albeit thus tainted with Heresie they cannot propose their Heresies ex Cathedra to be Believed by others believe Valentian herein who list for God by his Providence would prevent this Mischief But howsoever the Pope and his Cardinals may by their own Confession be Carnal Men with a witnesse Now S. Paul saith plainly Homo animalis non potest cognoscere ea quoe sunt Spiritus Dei No Carnal or Natural man can conceive the things of the Spirit of God 1 Cor. 2. 14. for this indefinite Proposition in materia necessaria may have this Universal Note Homo animalis non potest cognoscere no Carnal Man can perceive The Jesuites affirm the Contradictory unto S. Pauls Doctrine as an undoubted Article of Faith The Pope say they albeit homo animalis though a most wicked man though otherwise an Heretick the worst of Carnal Men cannot but discern the things that belong unto the Spirit all the Mysteries of Mans Redemption all points whatsoever necessary to Mans Salvation For he cannot erre in deciding such Matters if he speak ex Cathedra More unhappy man Honorius more Fools have the whole generation been that ever would shut their mouthes or cease to speak ex Cathedra even to the last gasp 6 That sundâ—y lewd and wicked men may learnedly discourse of spiritual matters and deduce necessary Consequents out of Truths supposed or
intreat the Christian Reader to consider well upon whom their usual Objections of Scriptures Obscurity are most likely to fall Upon us for whose good they were given Or upon God the Father who gave them his Son that partly spake them his Holy Spirit who only taught them his Prophets Apostles Evangelists or other his blessed Ministers which wrote them CAP. XV. The Romanisis Objections against the Scriptures for being Obscure do more directly impeach their first Author and his Messengers their Pen-men then us or the Cause in hand 1 THat these Scriptures which our Church holds Canonical and we now maintain to be the Rule of Faith were given for the good of Christs Church or Multitude of faithful men throughout the World our Adversaries wil not deny or if they would the Scriptures which expresly to deny they dare not bear evident Testimony hereof Infinite places are brought to this purpose by such as handle that Question Whether the written Word contain all Points necessary to Salvation 2 Saint John saith he wrote his Gospel that we might Believe By what Authority did he undertake by whose Assistance did he perform this Work Undertaken it was by Gods appointment effected by the assistance of his Eternal Spirit to the end we might Believe the Truth what Truth That which he wrote concerning the Mysteries of mans Salvation But how far did he intend this our Belief of such Mysteries should be set forward by his pen Unto the first Rudiments only or unto the midway of our Course to Heaven Questionlesse unto the utmost Period of all our Hopes for he wrote these things that we might Believe yea so believe in Christ as by Believing we might have Life through his Name Was he assisted by the Eternal Spirit who then perfectly knew the several tempers and capacities of evey Age And did he by his direction aim at the perfect Belief of succeeding Ages as the end and scope of all his Writings And yet did he write so obscurely that he could not be understood of them for whose good he wrote Out of Controversie his desire was to be understood of all for he envied no man Knowledg nor taught he the Faith of our glorious Lord Jesus Christ with respect of persons He wished that not the great Agrippa's or some few choice ones only but all that should hear or read his Writings to the Worlds end might be not almost but altogether such as he was Faithful Believers From his fervent desire of so happy an end as the Salvation of all he so earnestly sought the only correspondent Means to wit Posterities ful instruction in the Mysteries thereto belonging And for better Symbolizing with the ignorant or men as most of us are of duller capacity in such profound Mysteries his Paraphrase upon our Saviours speeches is oft-times so copious as would be censured for polixity or Tautology in an Artist But seeing the common salvation of others not his own Applause was the thing he sought he disdains not to repeat the same thing sometimes in the same otherwhiles in different words becoming in speech as his fellow Apostle was in Carriage All unto all that he might at leastwise of every sort gain some oft-times solicitous to prevent all occasion of mistaking our Saviours Meaning though in matters wherein Ignorance could not be deadly nor Errour so easie or dangerous as in those other Profundities of greatest moment which he so dilates and works upon as if he would have them transparent to all Christian eyes 2 Do not all the Evangelists aim at the same end do they not in as plain 〈◊〉 as they could devise or we would wish divulge to all the world the true Sense and Meaning of our Saviours Parables which neither the promiscuous Multitude to whom he spake nor his select Disciples or Apostles themselves until they were privately instructed understood aright as they themselves testifie so little ashamed are they to confesse their own so they may hereby expel or prevent like ignorance in others Tell me were not our Saviours Parables expounded by his blessed mouth as plain Rules of Life as may without prejudice to his all sufficiency be expected from any other mans Are not his similitudes wherein notwithstanding are wrapt the greatest Mysteries of the Kingdom drawn from such matters of common Use as cannot change whilest Nature remains the same for the most part so plain and easie as wil apply themselves to the attentive or wel-exercised in Moralities Strange it seemed unto our Saviour that his Disciples should not at the first proposal understand them Perceive ye not this Parable how should you then understand all other Parables Yet happy were they that they were not ashamed to bewray their Ignorance by asking when they doubted though in a point of little Difficulty This good desire of progresse in their course begun brought them within the Hemisphere of that glorious light whereby they were enabled afterward to discern the greatest Mysteries of the Kingdom And unto their Question concerning the meaning of that great Parable of the Sower which is one of the Fundamental Rules of Life Our Saviour immediately replies To you it is given to know the Mysteries of the Kingdom of God but unto them that are without all thing are done in Parables that they hearing may hear and not understand lest at any time they should turn and their sins should be forgiven them 4 Had our Evangelists only set out the Text and concealed the Comment it might have ministred matter of suspicion whether all Christians throughout all generations whilest this Gospel shal endure should be taught of God from the greatest to the least of them or whether Christ had not appointed some great infallible Teacher as his Vicar general to supply the same place successively in the Church that he himself had born amongst his Disciples One on whose living Voice all the Flock besides were in all Doubts or Difficulties to rely as the Apostles did on Christs in the unfolding of this Parable But seeing they have plainly revealed to us in writing what was revealed to them concerning the Meaning of this and other Parables of greatest Use from our blessed Saviours Mouth Their written Relations of these mysteries with their Expositions must be of the same Use and Authority unto us as Christs living Words were unto them And as they were not to repair unto any other but their Master alone for the Word of Eternal Life not to omit any other infallible Teacher for declaration of his Meaning so may not any Christian to this day infallibly rely upon any mans Expositions of his Words already expounded by himself and related by his Apostles these laid up like precious seed in our hearts the diligent labours of Gods ordinary Ministers only supposed would bring forth the true and perfect Knowledge of other Precepts of life in abundance competent to every man in his rank and order 5 For seeing what
our Saviour imparted to his Disciples in private is now by Gods Providence plainly communicate unto us This is an Argument beyond exception that we are not in their Case who in that Parable are said to be Without but of their Number to whom it is given to know the Mysteries of the Kingdom of God unlesse we wil in Life and manners imitate Hypocrites rather then Christs Disciples And lest we should prove like these Jews which having ears to hear would not hear though invited thereto by our Saviour our Evangelists inculcate again and again the Causes of this Dulnesse in hearing or conceiving what is heard or Aversnesse from the Truth in some sort conceived They tell us the Jews sometimes for Ambition sometimes for Convetousnesse generally for Presumption Pride and Hypocrisie in saying they had Abraham for their Father did make themselves uncapable of saving Knowledge To what purpose do men guided by the Spirit of God inclucate these or like Admonitions so oft That the growth of such carnal Assections might in all succeeding Ages be prevented That Christian Parents fore warned by the lamentable Issue of this stubbornnesse in Abrahams Seed might teach their Children these heavenly Lessons which had been so distastfull to the Jews before these or other inveterate Humours had brought them to the same or like Distemper For as I observed before and this Parable directly proves might celestiall Seed take root in Childrens hearts before these Secular Weeds sprung up their Souls should continually receive Blessing from God and daily drink in these Streams of Life which found no entrance into such Jewish barren Soyl as did bear nothing but Thorns and Brambles whose end was to be burned as altogether unworthy of more watering 6 Shall either the World Devil or Flesh be able to breed the least Suspition in any Christian Heart whether God who enabled the Apostles and Evangelists to speak so plainly to the Capacitie of all sorts of men in every Nation cannot either by increasing internal Docilitie in succeeding Ages or sublevating their dull Capacitie by facilitie and plenty of external Means repair whatsoever the Injuries of time might detract from the Perspicuitie of Writings Apostolical or Evangelical So that although the decay of Dialects absolutenesse of Phrase or Alterations of Customes whereunto they allude as well known then because in use might breed some difficultie unto Posteritie yet unlesse true Faith be decayed with them or all Characters of Gods Providence worn out of our hearts how can we distrust whether He by whose Wisdom as well Divine Mysteries unheard before as skill to utter them in every Language were extraordinarily and immediately infused into illiterate Souls without the help or Ministery of Man cannot or will not by his good Blessing upon our endeavours in the ordinary Course of attaining skill in Sacred Tongues continue the use of Tongues and all other good Means whatsoever necessarie or expedient either for our right understanding or communicating the infallible Truth alreadie taught without any others infallible Assistance besides his who can teach us as infallibly by Means in themselves not infallible as he hath done others without any Means at all To doubt of Gods Providence in this Point were to doubt whether he were the same God still and if the same he will albeit by other Means perform the same Effects still unlesse the sins of the Christian World deserve the contrary and pull that Blindnesse which in our Saviours time reigned in those Jews upon themselves by like Hardnesse of heart Pride or Hypocrisie And if so they do what shall this supposed Infallibilitie of the Pope avail Is his Teaching more infallible then Christs was shall he Loose where God hath Bound shall he disanull what the Almighty hath ratisied shall he make the Scriptures clear to them before whose hearts the Lord hath laid a Veil Or shall he give Sight where he that made the eye hath called for Blindnesse Oh that they could remember this who have forgotten their God and cannot see that whosoever accuseth the Scriptures of Disheultie or Obscurity doth indict the Omnipotent of Impotencie in not being able to perform what by his Apostles he intended CAP. XVI That all the Pretences of Scriptures Obscuritie are but Mists and Vapours rising from the Corruption of the flesh and may by the pure Light of Scriptures rightly applied easilie be dispelled 1 UNto this and all Demands of like nature if the Scriptures be not Obscure how chanceth it that so many find such Difficulties in them even in those places which seem to contain in them matters of Faith The Answer is already given It was the Almighties good pleasure to Decree that the Scriptures should be plain and easie to such as faithfully practise their most plain and easie Precepts but hard and difficult to be understood aright of such as Wilfully transgresse them or knowing them to be Gods Word do not glorifie them as his Word Most difficult most impossible to be understood of such as acknowledging by what Spirit they were written yet renounce their Authority or disclaim them for the Rule of their Faith All such though for the clearnesse of their understanding in other Speculations they may seem to have Angelicall Heads yet for Divine Mysteries have but Jewish or obscure Hearts and being Blinded in their mindes they imagine the Scripture wheron they look to be Obscure This Answer notwithstanding though most true will not satisfie all For seeing this Blindnesse in most men is not Voluntary at the least not Wilfull or affected the Captions will yet demand How shall they help it The Scriptures plainly teach how they may be holpen What can be more plain then that Rule If any man want Wisdom let him ask of God Yea many do so and yet go without it So they must as the Scripture telleth us if they ask amisse Doth the Scripture then serve as a streight Rule to direct them how they should ask aright Yes For what Rule can be more plain then that of Saint John Whatsoever we ask we receive of him because we keep his Commandements and do those things which are pleasing in his sight The Promise indeed is plain but the Condition hard for the first thing we would ask of God is Grace to keep his Commandements But what hope have sinners to receive this seeing he heareth onely such as keep his Commandements Will this or any other Rule of Scripture help us out of this Labyrinth It will not fail us nor forsake us For if we have but a desire to amend our lives Christs words are as plain as forcible He quencheth not smoaking flix a bruised reed he will not break And this is his Commandement that we trie the Truth of this and other like Sayings of Comfort by relying upon his mercy or if we do but seek after Repentance we do that which is pleasing in his sight For he is not pleased in the
death of a sinner but rejoyceth at his Repentance If we be wanting to our selves in the Practise of these Rules the Popes infallible Authoritie shall never be able to supply our Negligence his Blessing where God hath laid his Curse shall do as little good as Balaams endeavour to Curse the Israclites did them harm whom God had Blessed Observing the former Precepts well the Word of God which these men belike out of their own Experience challenge of Obscurity should be a Lantern unto our feet and a Light unto our paths as it was unto Davids 2 For the Readers further Satisfaction may it please him but unpartially to consider what two of the most-learned Jesuites in matters of moderne Controverses could answer unto this last place of the Psalmist 〈…〉 would have two strings to his deceitfull and broken Bow 〈◊〉 saith he it may be answered that the Psalmist speaks not of all Scriptures but of the Commandements onely If this answer of his could stand for good it would serve as a new Supporter to our former Assertion grounded on our Saviours words in the seventh of John For thus the Commandements 〈◊〉 not be Obscure but a Lantern unto our feet and if we follow them they will be as I have shewed before a perfect Light unto us to discern tro Doctrine from false And in this respect all good Commandements not the Decalogue or these Ten onely are properly a Light whereby we may clearly know as to avoid Evil so to discern that which is Good And by this Light was David conducted unto that true Wisdom which his enemies wanted †By thy Comman dements thou hast made me wiser then mine enemies But what reason had Bellarmine to think that David in the forementioned verse should mean the Commandements onely For there he saith plainly thy Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is much more generall then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrmandements or Testimonies yet David saith That he had more understanding then all his Teachers not the infallible Teacher that sate if any such there were in Moses Chair excepted So that his Commandements are a Light his Testimonies a Light and his Word a Light And the best 〈◊〉 as well Theirs as Ours take these words 〈◊〉 〈◊〉 Commandements Words promiseuously thorowout this whole Psalm Any one of these most of all the most generall of all Words sâ—gnisie at least all Scripture which serves for mans Direction in the way of Life 3 None can be restrained to the Decalogue onely This Bellarmine saw well enough Wherefore his second Answer is It may it must be granted that he speaks of all or rather of the whole Scripture But the Scriptures saith he are called a Lanterne and a Light non quia facile intelligantur not because they are Perspicuous and easie to be understood sed quia intellects cum fuerint illustrant mentem but because when they are understood they Illuminate the Mind or Understanding This much we have said before and still do grant that the Scriptures are not plain and easie unto All live they as they 〈◊〉 nor do they shine unto Such as are Blinded in the Pride Vanitie or Corruption of their Hearts yet a Light in themselves and a Light to all that Love not Darkâ—… more than Light A Light not after they are understood for a David got true understaning by their Light whose Propertie is as well to thew the way how to avoid that Blindnesse which causeth them to seem obscure as to illuminate the clear-sighted For as by the Sun we see what Bodies are 〈◊〉 transparent or penetrable by its light so by Scriputres we discerne what be the Obstacles that hinder the intromission of their Splendour in it self and for it self most apparent into our Hearts And the Glimpse of their 〈◊〉 Beams appearing thorow the Chinks and ruptures of that Veil of Corruption which Nature hath woven about the eye-sight of our Souls doth enlighten us so far as we begin to desire the Veils removal that we may have a full fruition of their marvellous and comfortable Light as men in the Morning after long and irksom Darknesse unlesse desirous with the sluggard in the Proverbs to have a little more sleep are occasioned to open their Windows when they see the Sun-beams appear in at the Chinks My meaning is those Precepts whereof I spake before to learn Humilitie and Meeknesse Gods Threatnings to sinners his sweet Promises to the Penitent to pray for Wisdom from above and infinite other like are so Perspicuous and clear that they cannot but find entrance into Enveiled if not withall maliciously Wilfull or sluggish Hearts and finding entrance cannot but suggest Considerations what their former Life hath been and whereunto their now professed Hopes do call them that now it is time they should arise from sleep seeing Salvation draweth neerer then when they first Beleeved that the Night is past and the Day at hand therefore time to cast away the works of Darknesse and put on the armour of Light to walk honestly as in the Day not in Gluttory and Drunkennesse neither in Chambering and Wantonnesse nor in Strife and Envie Unto Hearts thus prepared the Scriptures need no other Commendation then their own no infallible Proposers Authority to illustrate or confirm their Truth more then the Sun doth a more glorious Star to manifest his Brightnesse unto men indued with perfect sight For unto such as walk like Children of the Gospels Light nothing necessarie to their Souls health can be hid in Darknesse not the Day of Destruction which shall come as a snare upon other Inhabitants of the earth can steal upon them as a thief in the night 4 But unto Infidels Haughtie and Proud-minded men unto such as delight in Sin and love to sleep in sinfull Pleasures unto such as scorn to be controlled in their Courses the Light of Gods Word if it once shine or send some scattered Raies into their hearts it shines not so again for they draw a Curtain and spread the Veil lest further intromission of such Beams might interrupt their pleasant sleep This did Luther well teach had he been as well understood that the Scripture was onely Obscure or difficult unto Infidels or proud minds But Bellarmine replies At certè David non erat superbus aut infidelis Surely David was neither a proud man nor an Infidell and yet the Scripture was Obscure and difficult to him Let him be accounted both that thinks David was either a proud man or an Infidell But the Question is not whether he were but what was the Cause he was not such was it not the Perfection of Gods Law which did convert his soul was it not the Certainty of Gods Testimonies that gave Wisdom unto his Simplicitie Yes by these Precepts he had gotten understanding to have all the wayes of Falshood And except that Law had been his delight he had perished in his Affliction How then doth
Bellarmine prove that Law was Obscure to him which as he himself confesseth had given Light unto his eyes If it were not why did he pray to God to understand it Then I perceive the Jesuites drift in this present Controversie is to establish a Rule of Faith so easie and infallible as might direct in all the wayes of Truth without Prayer to God or any help from Heaven Such a one it seems they desire as all might understand at the first sight though living as luxuriously as their Popes or minding worldly matters as much as their Cardinals Nili velint nimium esse â—aeci unlesse they would as Valentian speaks desire to be Blinde 5 Surely more blind then Beetles must they be that can suffer themselves to be perswaded that ever God or Christ would have a Rule for mans direction in the Mysteries of Salvation so plain and easie as he should not need to be beholden to his Maker and Redeemer for the true and perfect understanding of it This is a Wisdom and Gift which cometh onely from above and must be daily and earnestly sought for at the hands of God who we may rest assured will be alwayes more ready to grant our Petitions herein with lesse changes then the Pope to give his Decisions in a doubtfull Case â—ad David ask a this Wisdom of him that sate in Moses Chair we might suspect the Pope might be sued unto But Davids God is our God his Lord our Christ our Redeemer and hath spoken more plainly unto us then unto David who yet by his meditations on Gods written Laws added Light to Moses Writings as later Prophets have done to his All which in respect of the Gospels Brightnesse are but as Lights shining in dark places yet even the least conspicuous amongst them Such as will give manifest evidence against us to our eternal Condemnation if we seek this Wisdom from any others then Christs his Prophets and Apostles Doctrine by any other Means or Mediatourship then David did his From Gods Law written by Moses 6 Let us now see what Valentian can say unto the fore-cited Testimonie and to that other like unto it We have also a most sure word of the Prophets to the which ye do well that yee take heed as unto a Light that shineth in a â—…k place untill the day dawn and the day-Star ariseth in your hearts It is true saith the Doctor the word of God is a Light and this Light is clear and illuminates the eyes But it must be considered how it comes to enlighten our eyes Do you su pos that it effects this in as much as every man doth comprehend it within the 〈◊〉 of his private wit or industry as it were in a little bushell Nothing lesse But â—… it as it is placed in the Authority of the Catholick Church as in a Candlestick where it may give Light to all that are in the house For we shall shew saith he â—… place that this Authoritie of the Church is the living Judge and Mistresse of â—…th 〈◊〉 therefore is it necessary that she should carrie this Light which is contâ—… Holy Wâ—it and shew it unto all that associate themselves to her and remain â—… bosome although they be unlearned men and such as are not able by themselves to behold this Light as it is contained in the Scriptures as in a Lanthorn 7 He that could find in his heart to spend his groat or go a mile to see a Camel dance a Jigge let him but lay his finger on his mouth that he spoil not the Pageant with immoderate laughing and he may without any further cost or pains be partaker of as prettie a Sport to see a grand demure School-Divine laying aside his wonted habit of Metaphysical Proof turned Doctour Similitude on a suddain and swaggering it in the Metaphorical Cut. For what one joynt or strain is there in this long laborious vast Similitude that doth any way encline unto the least semblance of Truth or can be drawn to illustrate any such Meaning as this man intended or any way to break the force of our Writers Arguments drawn from the forecited places For first what Semblance is there between a private mans Interpretation or Comprehension of Scripture-sence and the putting of a Light or Candle under a Bushel For what though some one some few or more such men will apprehend this or that to be the full Meaning of some controversed place in Scripture I am by our Churches Doctrine no more bound to Believe them then I am to Believe the Pope of Rome whom I never saw nor knew I am bound to Believe neither of them more then if they should tell me that the whole Light of that candle which shines alike to all were onely comprehended in their eyes For by our Doctrine I may behold the same Light of Scriptures which they do as freely as they Judge of it by mine own eyes and Sense as well as they not onely submit my Sense and judgement unto theirs But if we should as this â—esuite would have us permit the judgement of all Scripture-sence wholly and irrevocably unto the Pope and his Cardinals as if their Consistorie were the compleat Hemisphere or rather the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sphere the whole sphere wherein this heavenly Lamp doth shine then indeed we should see no more of its Light then we could of a Candle put under a Bushell or locked up in some close Room In which Case we might Believe others that it did shine there still but whether it did so or no we could not Judge by our own eyes And in like manner would this Doctor perswade us that we should judge of this Light of Scriptures onely by the Testimonie or Authoritie of such as see it shine in the Consistorie at Rome not with our own eyes Had the Lord permitted but one grain of good wit to have remained in this Bushel of Bran not Impudencie in grain could without Plushing have offered to accuse our Church for hiding the Light of Scriptures under a Bushell when as we contend the free Use of it should be permitted to the whole Congregation But he disputeth of the Light as Blind men may of Colours He lived at Ingolstade and the Light of Gods Word was at Rome lockt up within the compasse of the Consistorie so that he could not see to make his comparison of it Secondly what Proportion is there between the Churches Authority such Authority as he claims for his Church and a Candlestick Let the Consistory be supposed the Candlestick wherein the word of God doth shine as a Light or Candle Doth it indeed shine there unto whom To all that will associate themselves to that Church Come then let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immediately see the Truth of Scriptures clearly and distinctly with our own eyes because the Pope or Trent-Councel holds out unto us the Books
anus Christiana quae non sciat Christum natum incarnatum fuisse Saint Pauls Cospel was sufficiently known in this mans Sense of his words because there is neither Christian childe nor old wife but knows that Christ was incarnate and born Too many I fear of his and his fellows catechizing know Christ no otherwise then old Wives or little Children know ordinary matters or Stories past that is only by old Wives Tales lying Legends or Tradition And on this fashion and better did the Jews Know Moses and Believed on him yet did they neither Know Him nor his Doctrine as they should have done nor in such a Sense as the Scripture useth this word Knowledge Such as he would have us content our selves withall is rather blindnesse then Knowledg and makes a man never a whit the better Christian but a greater Hypocrite 2 Let Bellarmines Answer stand thus far for true that the Knowing of Christ and Belief of the Gospel are manifest to all that are not given over to Jewish Blindnesse And what it is to Know Christ or believe the Gospel in Saint Pauls Phrase by Gods assistance we shall further explicate in the Articles following To Know Christ was all Saint Paul desired because it contained all Knowledge of Scriptures and whether Saint Paul did not desire to Know Scriptures or whether he had not his Desire herein 〈◊〉 Christian Consciences judge 3 And because I must conclude this Point as I promised with this Testimony of Saint Paul Beloved Christian whosoever thou art that shalt read these Meditations ask Counsel of thine own Heart Consult with thy Conscience consider well and give Sentence betwixt me and this Romish Doctor what kind of Knowledge Saint Paul here meant whether an Implicite or Hear 〈◊〉 Knowledge of Christ and his Kingdom in grosse or an expresse distinct true Knowledge raised from Moses and the Prophets consonancy with the Gospel of Scriptures necessary to Mens Salvation in their several Courses of life I 〈◊〉 not wrong thy Judgement so much as to seek Arguments or Authorities of Expositors for thy information in this plain undoubted caâ—e It shall sussice to rehearse the Words of that Law about whose Sence we now contend and by which we must be tried from the twelfth verse of the third to the sixth verse of the fourth Chapter of the second to the Corinthians 4 Seeing then we have such trust we use great Boldnesse of Speech and we are not as Moses which put a Veil upon his face that the Children of Israel should not look unto the end of that which should be abolished Therefore their minds are hardened For until this day remaineth the same Covering untaken away in the reading of the Old Testament Yet was the Old Testament the only Scripture in those times easie to be understood but for this Veil And this Veil as the Apostle adds verse the fourteenth put away these Scriptures then which were so difficult to the Jew are Easie to all that are in Christ by whose death the Veil was rent and that Light which shone on Moses face as the Sun upon the Eastern skie in the dawning was fully manifested to the Inhabitants of the earth since the Sun of righteousnesse did appear For the publishing of the Gospel is the putting away of the former Veil But for the Jewes even until this day saith the Apostle When Moses is read the Veil is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the Veil shall be taken away For this Doctrine of Saint Paul as often hath been said was in their Hearts and in their mouthes Deut. 30. 14. The Apostle concludes Now the Lord is the Spirit and where the Spirit of the Lord is there is Liberty Liberty indeed in respect of that Servitude which was under the Law then they were Servants because they knew not their Masters will John 15. 15. but since the Ministry of the New Testament We all behold as in a Mirrour the Glory of the Lord with open face Verse 18. Out of our Apostles discourse this is most evident that it was the Glory of his Ministry and Evidence of Doctrine which made him so consident in the execution of this Function God saith he hath made us able Ministers of the New Testament not of the Letter but of the Spirit 2 Cor. 3. 6. And this compared with the Ministry of the Old did far exceed it in Glory and Perspicuity as he proves from the sixth verse to the eighteenth 5 The judicious Reader though not admonished would of his own accord observe how the Apostle takes Clearnesse and Perspicuity as an Adjunct of the New Testament's Glory the Jesuites quite contrary would make the Scriptures Dignity and Majesty Mother of Difficulty and Obscurity But because it was so much more glorious and perspicuous then the Ministery of the Old Testament was The Apostle infers 2 Cor. 4. 1 2. Therefore seeing we have this Ministery of the New Testament so glorious and perspiâ—uous as we have received mercy we faint not but have cast off the cloak of shame and walk not in craftinesse neither handle we the Word of God deceitfully for why should any when it will approve it self but in declaration of the Truth approve our selves to every mans Conscience in the sight of God What Proof could he make to their Consciences but only from the Evidence of that Truth which he taught and his Sincerity in teaching it These two would bind all such as made any conscience of their wayes to admit his Doctrine Whence he infers in the very next words verse 3. If then our Gospel be bid c. Briefly refuting all the Romanists Objections in this Argument before they were conceived punctim even to an hairs breadth For this would have been their common place had they lived in Saint Pauls time You may boast and say your Doctrine of the New Testament is evident and manifest but what wise man will believe you when a great many as good Schollers as your self think the contrary most true Unto this Objection of the Jews then of the Jesuites now of Satan both now and then and alwayes frequent in the mouth of Hell our Apostle answers directly as from his Doctrine we have done all the Jesuites Arguments If the Gospel be hid as indeed to some too many it is Yet it is hid only to them that perish whose Minds the God of this World hath blinded that the glorious Gospel of Christ which is the Image of God should not shine unto them 6 The Gospel then did shine yet not to Blinded eyes to whom then only to such as were indued with the Spirit of Liberty seeing the New Testament as he said was the Ministry of the Spirit of which these Jews were not partakers because they followed the Letter or Outside of the Law and had Moses Writings as children Lessons they understand not at their Tongues end not in their Hearts SECT
and truly religious Writers in the best and flourishing ages of the Church have been as Copious and Industrious in citing Authorities of Scriptures for their Opinions as Hereticks this Argument proves nothing against us why we may not be Orthodoxes and true Catholicks as well as Hereticks That this hath been the practise of Hereticks we acknowledge and having received this their Blow we can return their own weapons upon them with greater probabilitie of better speed 2 It hath been the practise of sundry Hereticks never of any Orthodox to refuse their triall by Scripture and flee unto Traditions It hath been the continual practise of most monstrous and blasphemous Impostors of false Messiahs and such as oppose themselves against Christ of Mahomet and such like to plead the infallible Assistance of the Holy Ghost and a Supream Authority over others without subjection to any triall either by Scripture or other Means If most of them have failed in getting so many stedfast followers as the Pope now hath and for many yeers hath had it is most likely this was either because their Heresies were more open and more easie to be descried or they lesse cunning in countenancing them by Scriptures Antiquitie or other plausible showes of Custom Tradition or the like For we all know that Antichrists greatnesse must grow by the multitude of his resolute followers that God shall send them be they never so many strong delusions that they should beleeve lies that his coming is by the working of Satham who can urge Scripture as cunningly to maintain Falshood as any Heretick and by all power and signes and lying wonders So that it will be hard to discover or prevent his coming unlesse men be very cunning and expert in these Scriptures the Rule of Truth the onely Light whereby all falshood must be discovered 3 That they may once for all know how little we fear their force we will set our Bodies so as they shall not misse them and prepare our selves to take the full strength and Dint of all their strokes The Hereticks of old time say they have urged Scriptures for their Doctrine vehemently and copiously we will give them better hold and help them to presse this Point a little harder They did urge Scriptures most cunningly most subtilly and hereby deceived many yea almost staggered the very Elect. What if they did so would Pharaohs Enchanters have obstupisied most of the Israelite beside Moses and Aaron but did their cunning jugling prejudice the truth of Moses Miracles or did he neglect to manifest the Power of God for fear lest he should be censured for such a one as they were onely more cuning in his Craft Their wicked cunning served as a foyl so to set forth his heavenly skill as the Enchanters themselves could not but see the Finger of God in his working herein more ingenuous then the modern Jesuites who in so clear a Point as this we now dispute after so many foyls as they have taken will not acknowledge the force of that Scripture in themselves Magnaest veritas praevalet The Reason is because they will not come into the open Court to trie their Skill before unpartiall Judges 4 The Devil we all know did urge the Scripture to our Saviour with great skill and dexterity Had he been the onely follower or first founder of this practise or the first of all we had read of we should have been untill we had found some better example and warrant for it as much afraid to have imitated him herein as that scrupulous Monk was to wear his Hood because he thought the Devil had been the first that ever had worn one being usually painted in that habit when he came to tempt our Saviour Christ and that Story he thought in all likelie-hood to be as Ancient as the first Hood But with what Weapon did our Saviour vanquish Sathan that had set upon him with Scripture did he charge him sub poena anathematis to be silent or did he crave the Churches peace under pain of greater penalties or did he appeal unto the infallible Authority or Supream Tribunal of the Jewish Church did he except against him for using an unlawful Heretical weaponâ— can you deny that he foyled him with these very weapons wherewith we now contend that all Hereticks Sathans followers are to be assaulted and repulsed ere they can be lawfully foyled and quite overthrown And here I would beseech all sâ—ber-minded Christians even as they love our Saviour Christ â—he chief Captain of the Lords Host the Authour and finisher of our Faith and as they hate Sathan himself the Head and Prince of all Gods Christs and our enemies to consider these subsequent Reasons well and weigh'd is Instance in the quiet calm and setled motions of their hearts 5 If Sathan can thus teach Hereticks and other his like wicked Instruments such great skill and cunning in Scriptures as they can thereby countenance Errours and deceive others with a shew of Godlinesse why should we not hold it as a principall Article of our Faith that Christ Jesus is able to instruct his chosen Immediately in the true Sense and Meaning of the same Scriptures so as they may hereby grow skilful enough to retain such as love the Truth in the knowledge of Truth and defend themselves and others against the oppositions of Hereticks although they bring their Arguments out of Scripture For First we know and believe that Christ is stronger then Sathan for he hath bound that strong man Secondly that he is better skilled in Scripture for after his first enterance into his Prophetical or Sacerdotal Function he put him hereby to flight and at his Passion ‖ threw him out of his hold Sathans strength since that time hath been lesse and Christs Power greater so that in his strength we may be stronger then all Sathans followers Thirdly we know that the Scripture is in it self much more favourable unto Truth then unto Falshood and caeteris paribus far more apt to confirm true Religion and instruct in Points of Faith then to establish Heresie or fill the World with Errours onely the sons of Darknesse have been wiser in their generation then such as should be or in some measure are the sons of Light And if Hereticks may seem to have had the better sometimes of the Orthodox in trying Controversies by Scripture this doubtlesse was for no other reason but onely this Their alacritie and industrie in searching Scriptures for maintenance of Errours was greater then the others for establishment and confirmation of the Truth otherwise as we said before the Truth is more consonant to the puritie and integrity of Sacred Writ then any Falshood though never so fair in shew can be And Christ Jesus is more powerful and more skilfull more able and more willing to assist and strengthen such as follow him then Sathan is to enable his wicked Instruments Seeing then by these Scriptures he hath crushed
These Hereticks some of you I imagin would say albeit they might pretend Scriptures for the Rule of Faith yet would not be ruled by Scriptures when they were evidently brought against them For your evidence of Scripture to prove these Points there mentioned we know them well enough for some of them you professe Tradition only CAP. XXII That our Adversaries Objections do not so much infringe as their Practise confirms the Sufficiency of Scriptures for composing the greatest Controversies in Religion 1 BUt suppose many Hereticks your selves for example will not submit their minds unto the Evidence of Scripture what Remedy who can help it Their Condemnation is just and Vengeance is Gods he will repay Man it behooveth to see evidently that they contemn or abuse Scripture before he adventure to iinflict Punishment upon them for it lest otherwise he become an intruder into the Almighties Tribunal But if the Evidence of Scripture will not what else shall recall such from Errour 2 Besides the former general Allegations let us see what more can be said why the Scriptures may not be the most effectual and infallible Rule that can be imagined to guide men in the way of Truth The Authority saith Valentian ordained by God for determining all Questions of Faith is without all question most apt to discern and prevent all Errours contrary to Faith Why may not the Authority of Scripture be accounted such The Scripture saith be is so framed yet was it God that framed it as Experience may also teach us that of it self alone it is so far from being a fit Rule for avoiding all Errours that by the secret judgement of God it is a stumbling Block and as a Snare to the feet of the unwise so that such as will rely upon it alone may soon trip or trâ—â—â— awry 3 The Reader must lay the Blame where it is due if these indefatigable mouthes of blasphemies reiterating the like absurd Impieties so oft enforce me often to oppose the same or like Answers to them Such an Occasion as Gods Creatures were of Idolatry the Scriptures we grant may be of Heresie For of Gods good Creatures wherewith the idolatrous Heathen polluted themselves the wise man speaks in that place whereto Valentian alludes And such an Occasion should this infallible Way of the Romish Church pretended for avoiding be of breeding Heresies were it any of Gods Wayes of which the wise son of Syrach saith indefinitely They are stumbling Blocks to the wicked so was the Way of Life the Gospel it self even whilest proposed and avouched by S. Peter and S. Paul The Question then must be For what Cause the Scriptures are a Snare to some mens feet because they admit and embrace them for their Rule of Life If thus either Valentians Ghost or any Jesuite now alive dare avouch I say no more then the Archangel said to Satan The Lord rebuke thee Only unto the unwise and wilfully wicked because Such the Mediator and Saviour of the world Salus ipsa Salvation it Self was a Stone of offence and unto all such not Scripture nor any of Gods Wayes serves as a Rule to save but to condemn them 4 This is the Article then upon which the Jesuite must once again be examined whether unto such as are by Gods just Judgements decreed to Destruction and given over by his Holy Spirit to believe Lies and follow lying Traditions or Fables of mans invention the Popes infallible Authority can be a Rule of Life or saving Faith If it can then we will grant it to be a more infallible Rule then Scripture because able to controul Gods immutable Decree if it cannot as none without open and presumptuous Blasphemy will say it can then is it no more effectual for to reclaim men from Errours then the Scriptures are nor doth it any wayes supply their want If they will not believe Moses and the Prophets saith our Saviour neither will they be perswaded though one were raised from the dead why So Because God hath decreed this Word as the onely Means of Salvation to such as have been partakers of it and such as refuse this are given over by his Spirit to the Stubbornnesse of their own hearts shall then the Popes Infallibility make such believe By what Means Are his words more effectual then the Words of Life Are his Buls able to withstand the Decrees of the Almighty Or are his Curses to the disobedient more terrible then the everlasting Woes pronounced by our Saviour Christ and his Prophets more piercing then the Relation of Hell-pains by a messenger from the dead By your Churches continual Practise I should guesse this would be your reply for there is no other left that the Pope can constrain men to subscribe to his Decrees by Fire and Sword This might command their Hands or Tongues but not their Minds For the Jesuites would teach such as feared the smart of their fleshly members to cosen their Conscience for saving their Bodies with this distinction Juravi linguâ mentem injuratam gero And if fire and sword be the best Weapons of spiritual Warfare or unrelenting Persecutions the ensigns of infallible Authority then the greater Tyrants may be alwayes the more infallible Teachers But these Weapons by your best writers consent ye may not use against any but such as are already admitted into Christs Fold Quae foris sunt judicabit Deus Such as are without God will judge The Pope may such as are within in what manner for what Cause he please not liable to any account whether in so doing he do right or wrong Let the fruits of our Practise then witnesse whether what is by you objected to us for using our Saviours language may not by fit Analogie be verified of your selves in this point whether We or Ye be the men of whom our Saviour gave the world warning when he told Of false Prophets outwardly appearing in sheeps clothing being inwardly ravening Wolves Unto such as are by us won to the Gospel we grant that Christian Liberty after which before their Conversion we promised Your Factors abroad as in the Indies or Japan appear to men in sheeps cloathing making fair promises of the glorious Gospel of Christ and the Liberty of the Son of God but inwardly as in Italy Spain or generally within your own Folds are ravening Wolves Or to sit you with an Emblem essentially parallel to your nature and custome ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inversi Men abroad and Wolves at your own home For whiles you seek to convert an Alien you magnifie the Doctrine of the Gospel your speech is fair your whistle pleasant and your feeding sweet and good if ye mention the Popes Authority it is moderately and urged in that stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter feed my lambs but when ye have once drawn these lambs within your hurdles ye change your note and turn into your proper shape then you cry with
ravenous mouths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as you interpret Rule my sheep or Petre macta manduca kill and eat Now all the pretended glorious Promises of the Gospel or large hopes of Liberty which you had given them before are sodainly contracted in these two main Commandments the chief Supporters of your Religion on which your Law and Gospel hang If any thing be proposed to be Believed Believe or be burnt If to be Acted Do or die 5 But as I was saying such kind of Weapons must be used only towards such as are admitted unto Christs Fold unto them the Popes Authority must be a Rule for they must be ruled by his iron Rod. But let us suppose a Christian either wel minded Protestant or Papist a Jew or Mahumetan all zealous in their kind and of carriage moderate should meet together in some Principles of Belief they all agree all acknowledge the old Testament to be the Word of God but differ in the true Sence and Meaning of it What means would you prescribe to win either of these two Unbelievers to the Truth I am sure ye would not begin with the Popes Authority Were it not the readiest way to win a Mahumetan to shew him that the greatnesse of that kingdom in which he glorieth was ordained by God to punish the Christian world as Nebuchadnezzars was to plague the Jews and should decay would Christians amend and the strength of his affection to the prosperity of that Empire abated to propose the carnal Affection of Mabomet and his Religion most of which is lothsom to the ears of such as have any notion of any Religion whereas the Purity of Christs Gospel is such as a sober minde once therewith acquainted would Reverence albeit he could not obey 6 This or the like Method is used by sundry learned Papists to diâ—… Mahumetium If they reply that they first seek to make them acknowledge the Scriptures that they may thence learn to rely upon the Popes Infallibility they utterly deface their own pretended Glory in converting so many Aliens unto the Faith For all this pains in such as follow this supposed Method is but to purchase a double portion in the Pharisees Wo For â—… passing Sea and I and to make others of their profession The Pharisees in such Conversions did as it were â—uadrate the measure of Proselytes sins multiplying Gentilism by Pharisaism The Jesuites make up the â—ul Câ—… 〈◊〉 they produce Mahumetism which is but a medley of Gentilism and Judaiâ—m into Jesuitism which is the sublimation of Pharisaism mixed with malignant Atheism For it is impossible that this Conversion should abolish the form or essential Quality of the Mahumetans former carnal corrupt Religion but rather intend the bad temper of it by superaddition of this second in quality more malignant And yet for the effecting of this Change they make Christ lesus their crucified Lord and God but a Stale for the advancement of His Kingdom that by their own confession may be for life and manners far worse then Mahomet Suppose then a convert-Mahumetan should know what manner of men most of their Popes be how could he chuse but either repent of his Conversion or turn treacherous Atheist to out-â—â—e the Jesuite in such villanous Gulleries as this wherein he useth Mahomets beastly life as an Argument to disswade his followers from his Religion and yet useth the Word of God whose Sanctity both acknowledge but as a bait to bring men on to fasten their Faith upon a more deâ—esâ—able Son of Perdition This were indeed the best way to harden the Mahumetan in his preposterous Belief That Mahomet though as we object a notorious Impostor might be sent from God to win the world unto that Truth by the sword whereunto Christ could not bring it by his godly Life and most essectual kinde of Preaching And I do not see what else but this or the like Conclusion can with any probability be gathered from any Arguments brought by the Papists to prove the necessity of the Popes or their corrupt Churches infallible Authority for supplying the defect of Christ and his Apostles Writings Finally to bring either Mahuâ—â—etan or Pagan to acknowledge the Truth of the New Testament or Christ for their Saviour that they might afterwards relie upon such men is but to lead them into the entry of the Kingdom of Heaven that they may finally shut the door on them when they have one foot within it which is indeed the sole entire formal effect of this supposed Infallible Key But my good liking of industry though of our greatest Adversarie in this slothful Age makes me hope God grant I fail not in my hopes that in remote Countries whose air is not pestered with the noisom and Ioathsom Scent of Rome their Mothers whoredom even Jesuites are inspired with more pure and hallowed Cogitations and that they use not Valentian Bellarmin or others of their Italianated fellows Methods in catâ—chising Converts or if they do yet God I trust wil be merciful unto such poor souls as thus adore the Pope not knowing what manner of Creature he is but rather in charity presume him for such in the Concrete as the Jesuites make him in the Abstract even a second-Christ or Holinesse it self 7 Were not the best Method to win the Jew to compare the Prophecies of the Old Testament with the History of the New and Experiments of Gods judgements upon that nation Some Jews have been brought unto the Truth by these means who have done the Church of Christ excellent service in the exposition of Prophecies concerning Christ labouring to win their Country-men unto him by comparing the Old Testament with the New If the Scripture may be a Rule to compose the diversity of these Opinions most repugnant amongst themselves may it not much more be a Rule to compose all Controversies amongst professed Christians who agree in far more Principles of Faith and Rules of Scripture then the former did if Christians would be as soberly affected and not stand upon the Authorities and Customes of men the special Obstacle that keeps the Jews from Christianity 8 It is usual with your Writers to argue thus We cannot know Scriptures to be the Scriptures but by the Authority of the Church therefore we cannot know the true Sense and Meaning of them but by the infallible Authority of the same The Antecedent of which Argument as we have partly shewed and hereafter God willing shal shew to be most false so for the Argument it self I only now say that it may be far more probably inverted upon you thus The Jews may come to acknowledge the New Testament for the very Cospel of their Messias and to Believe in heart and Profess with their mouthes the Mysteries therein contained by sober and diligent comparing them with the Prophecies of the Old without the infallible Authority of your Church therefore they may know the true sense and meaning of the Gospel
Understanding and to moderate Affection which makes us blind 2 The same Method our Saviour useth in a like dispute with the last Clause whereof if we compare the Romanists Doctrine in this Controversie ' it may appear in some sort the same Theirs is our Saviours indeed but quite inverted truly Antichristian They teach we cannot know Mosaical or other Scriptures but by the Popes infallible Proposal The great infallible Teacher tels the Jews they could not Believe him or know his Doctrine though Proposed by him mouth to mouth because they had not Believed Moses Writings If ye beleeve not his Writings how shall ye beleeve my Words yet Christs Words registred by his Apostles and Evangelists must be at the least of like force and use to us as Mosaical Writings were then to the Jews Our Conclusion therefore is invincible If Moses Doctrine alone were a Rule to trie Christs Controversies with the Jews then must it and Christ conjoyned be the Rule whereby all Christians Controversies must be tried From the Opportunitie of this place the judicious Reader though not admonished would observe that our Adversaries unlesse possessed with Jewish phrensie or phantastick madnesse diseases causing men usually misdeem other for such as they most are but least think themselves could not possibly account it a part of folly in us to make the WRITTEN WORD sole Umpire in all Controversies of Religion though not impossible to be thus perverted by these Jews or others of Jewish disposition as are all Hereticks more or lesse For we will give their imaginations a yeers respite to rove about upon condition they will then return an answer what Rule either written or unwritten can possibly be imagined which would not be perverted what Authoritie either living or dead which would not be either disclaimed abused or contemned by men so minded as these Jews who in the live presence of the Son of God the heir of all things by whom the world was made and must be judged thus sought to Patronage the Murther of his Royall Person by the Authoritie of his Fathers Word unto whose Sence they thought themselves as strictly tied as any Papist to the Councel of Trent The Hereticks with whom Saint Augustine had to deal strangely wrested his words against a plain and natural meaning Though so they had done the Bishops of Rome or any others then living not disdaining to call God his Lord their practise had not seemed strange to this reverend Father for he knew the Servant was not above his Master and therefore could not expect his or any mans should be free from any such wrong or violence which he saw offered to Gods Word 3 Our Saviour in the fore-cited Controversies saw well how earnestly the Jews were set to pervert Scriptures for their purpose how glad to find any pretence out of them either to justifie their dislike of his Doctrine or wreak their malice upon his Person Reason he had as great to distast their practise herein as the Pope himself can have to inveigh against Hereticks for the like Neither is there any person now living against whom any intention of Harm can be more heinous then the intention of Murther against him nor any sort of men unlesse the Jesuites Spanish Inquisitors or such as they suborn so cruelly bent as these Jews were to seek blood under a shew of love to pure immaculate Religion Yet doth not our Saviour accuse the Scriptures though capable of so grievous and dangerous misconstruction of Obscurity or Difficultie or of being any way the Occasion of Jewish Heresie or his persecution thence caused nor doth he disswade those very men which had thence sucked this poisonous Doctrine much lesse others from reading but exhorts them in truth and deed not in word and fancie onely to relie on Scriptures as the Rule of Salvation Search the Scriptures for in them ye think and that rightly to have Eternall Life Joh 5. 9. Not intimating the least necessity of any external Authority infallibly to direct them he plainly teacheth it was the internal distorture of their proud affections which had disproportioned their minds to this straight Rule and disinabled them for attaining true Belief which never can be rightly raised but by this square and line 4 It was not then the reading of Scriptures which caused them mistake their meaning and persecute Him but the not reading of them as they should Erre they did not knowing the Scriptures and know them they did not because they did not read them thorowly sincerely searching out their inward Meaning And thus to read them afresh as our Saviour prescribed them laying aside ambitious desires was the onelie Remedie for to cure that distemper which they had incurred by reading them amisse It were a mad kind of counsel better befitting a Witch or cunning woman then a wise man to disswade one from vsing Medicines prescribed him by men of skill because he had incurred some dangerous disease by taking the like out of his own humour or in a fancie either without or contrary to the prescript of professed Physitians yet such and no better our Adversaries advice heretofore hath been and the strength of all their Arguments in the Point now in hand to this day continues this We must not make Scriptures the Rule of Faith because many Heresies have sprung thence and great Dissensions grown in the Church whiles one follows one Sence and another the contrary Whereas in truth the only Antidote against Contentions Schismes and Heresies is to read them attentively and with such preparation as they prescribe as not to be desirous of vain glory not to provoke or envie one another To lay aside all malicionsnesse guile dissimulation and evil speaking like new born babes desiring the sincere milk of the Word whereby we must grow not fashioning our selves according to this present world c. 5 These were delivered as soveraign Remedies against all Epidemical diseases of the Soul by Physitians as Both acknowledge most Infallible For better unfolding and more seasonable applying of these and infinite other like Aphorismes of life we admit varietie of Commentators but are as far from suffering any of whose spirit we have no proof especially any not ready to submit the trial of his Receits unto these sacred Principles and Experiments answerable to them to trie what Conclusions he list upon our souls as the Pope would be from taking what Potions soever any English Emperick should prescribe though disclaiming all examinations of his prescripts by Galen Hippocrates Paracelsus or any other Ancient or Modern well esteemed Physitians Rules 6 If since this late invention of the Popes Infallibilitie our Adversaries do not now as heretofore condemne all Reading Scriptures simply what marvell For as Sathan after once God had spoken to the world by his Son began to change his old note and sought to imitate the Gospels stile by writing his Heresies as God did his new Covenants
in mens hearts So in later Ages since the Almightie gave his Word in every language and the number of Preachers hath been greatly multiplied the old Serpent permits the Jesuits and his other Instruments to translate expound and Preach the Gospel to the ignorant And in opposition to the practise of Reformed Churches the lay Roman Catholick may now behold yea read the Words of Life What difference then can any make betwixt theirs and our Doctrine in this Point such as in times past was betwixt true Miracles wrought by the singer of God and Diabolical Wonderments all which later were usually wrought to idle purposes and by some apish trick or other bewrayed their Authors sinister intendments So doth the cunning restraint of this Libertie late granted to the Roman Laicks great in shew bewray who was the Authour of this Plot and what his purpose Some merry Devil sure is minded to make Hell sport by putting this gull upon the learned Papist his Instrument to put the like upon the ignorant who now at length may read the Scriptures but with absolute submission of their Interpretation to his Instructors who may not take any receit thence but according to their supreme Infallible Physitians prescripts which may not be examined by any Rule of Gods written or unwritten Word nor may any man call his skill in question much lesse condemn him of Imposture by the lamentable issue and dismal successe of his Practises Should men upon like termes be admitted to read Galen or Hippocrates and yet the Monopoly of Medicines permitted to some one Emperick or Apothecarie not liable to any account whether his confections were made according to the Rules of Physick Art or no They might be in greater danger of poysoning then if these grand Physitians had never written for that might be prescribed them by such an authentick Mountebank as a Cordial which the other had detected for Poyson So should the Christian World might the Jesuites plea prevail be continually at the Popes Curtesie whether they should embrace that Sense of Scriptures which Christ and his Apostles have condemned for the Doctrine of Devils as the Oracles of the living God and food for their Souls 7 But some man more indifferent would here perhaps interpose Though theirs be bad do you prescribe us any better Method of Health Your former counsel to practise the Apostles Rules is as if a man should say to one sick of a dangerous disease Expel the bad humour and you shall be well Yet as we said before Est pars sanitatis velle sanari To desire the exâ—…pation of such Affections as hinder our proficiencie in the School of Christ or knowledge of his precepts is a good step to health The Scriptures are the words of life containing Medicines as well as Meat and must purge our Souls of carnal Affections as Physick doth the body of bad Humours They teach withall what Abstinence must be used ere we can be capable of that spiritual Welfare which they promise to the Soul of such as follow their Prescriptions And because our natural Corruption cannot be asswaged much lesse expelled but by their force or vertue which is not alwayes manifested upon the first Receipt we are to come unto them with such reverence as the Moralist did to Meditations of Vertue Vacua sobria mente in sobrietie of Spirit not in the heat abundance or actual motion of such Affections as hinder their operation upon our Souls as men usually take Physick upon a fasting and quiet stomack although Pestered with bad humours which yet cannot be extirpate but by Physick nor by Physick if ministred in the actual motion heat or raging of such humours If a man have but this desire to be rid of such Affections as breed this distemper in his Soul or work a distast of the Word of Life he is capable of that Promise Habents dabitur and shall in good time see his desire augmented whose encrease will bring forth greater fervencie in prayer and prayers if fervent though in men subject to such infirmities avail much and shall in the end be heard to 〈◊〉 full And as well in thankfull duty to the Redeemer of Mankind for his gracious Promises as in hope of being further partakers of the Blessings promised Every one that heareth Gods Word ought and such as hear it a right will as oft as they seek recovery of their spiritual Health by it or such Means as it prescribes abstain from all occasions and occurrents that may encrease provoke or strengthen such Affections as hinder the operations of it upon their Souls For even Nature taught the Cynick to account surfetting and intemperate diet madnesse in the Heathen whiles they sacrificed for Health If any have erred in hearing Gods Word amisse or in the unseasonable applying of Sacred Prescripts these Errors must be recalled by further consultation with their dispensors by more diligent search and better instruction in other parts of this Method of Life 8 Saint Peter knew many ignorant and unstable Souls had perverted some haâ—d places of S. Pauls Epistles as they had other Scriptures to their own destruction Did he therefore advise them to whom he thus wrote not to seek their Salvation out of Saint Pauls Epistles but with absolute submission of their judgement to his and his successours Prescripts Or doth he not seek to establish them in that Doctrine which Saint Paul had taught according to the wisdom given him in all his Epistles Or can any endued with reason doubt whether Saint Paul himself did not expect his Writings should be a Rule of Faith to all that read them without continuance either of his own or others actual Infallible Proposal of them He had protested once for all Though we or an Angel from Heaven preach unto you otherwise then that we have preached unto you let him be accursed He had said before and yet saith he now again If any man preach unto you otherwise then ye have received let him be accursed For he had taught them as their own Conscience might witnesse the Doctrine of God and not man as he intimateth in the next words 9 Either Saint Paul is not Authentick in this protestation or else all stand accursed by it that dare absolutely admit any Doctrine though from an Angels mouth but upon due examination and sure triall whether consonant or contrary to what Saint Paul hath left in writing His meaning notwithstanding in many places as his fellow-Apostle witnesseth was much perverted And seeing what was past could not be amended it seemed necessary to Saint Peter to admonish others lest they should be intangled in like errour But what means had he left to prevent this perverting of Scriptures in them Either none besides or none so good as diligent Reading or Hearing the written Word For such was this Epistle which for their Admonition he now wrote and was desirous questionlesse all of them should with attention hear or read
Delusions and Appearances as well as the true their divine Illuminations whence the Contention amongst the professed Prophets themselves was as great as any now amongst the learned Interpreters of Prophecies or other Scriptures And from this Contention amongst the Prophets the unlearned or rather all in that people not Prophets were by the Romanist Objections against us were they pertinent to waver and halt between the contrariety of Illuminations and Visions professed as well by the false Prophets as the true Nor will any Jesuite I think be so bold as to deny lest every man might perceive him to deny more then possibly he could know that those lying Spirits in the mouthes of Ahabs Prophets were then as cunning in imitating true Revelations as now in counterfeiting Orthodoxal Interpretations of Truth revealed Or if this they cal in question let them resolve us why Idolatry in those Ages wherein true Prophets flourished most should be as frequent and various as Heresies in later times wherein the preaching of the Gospel is most plentiful The true Reason whereof as we suppose is this These lying Spirits were alike apt to imitate Gods several manner of speaking whether by means ordinary or extraordinary in divers Ages At all times if we compare either their native Capacity or acquired skil with our own though in matters wherein we have been most conversant if to their sagâ—…y we adde their malicious Temper and eager Desires of doing ill which alwayes adde an Edge unto Wit in mischievous Invention In all these they so far exceed the sons of seduced Adam that unlesse the Almighty did either 〈◊〉 us by his Holy Spirit or restrain them in the exercise of their skil especially in Spiritual matters wherewith the natural man hath no acquaintance who could in any Age be able to discern their Jugling much less to avoid their snares alwayes suited to the present season Notwithstanding most evident it is that in Ahabs as in all other times tainted with the like or a quivalent Sins the Almighty gives them leave to do their worst to practise with such cunning in every kind as leaves men so disposed as these false Prophets were until they amend no more possibility of distinguishing Devilish Suggestions from Divine Oracles then Ahab had without repentance to escape his doom read by Elias and Michaiah For he had not fallen unlesse his Prophets had been first seduced Their Errour therefore was by Gods just judgement as Fatal as his Fall both absolutely inevitable upon supposition of their obstinate Disobedience to the undoubted Mandates of Gods written Law Thus no one tittle of our Adversaries Objections how the learned should be sure of their interpretations when others as learned as they are as strongly perswaded to the contrary but is as directly opposite unto the Certainty of true Prophets Revelations seeing many yea most of that Profession and in the judgement of man men of better gifts and places then such as proved true Prophets were otherwise perswaded usually such as the people esteemed best strangeliest deluded 3 That from this Variety of Opinions amongst the Prophets about their Illuminations others not endued with the gift of Prophesie were in the self same case the unlearned people throughout the Christian world are in wheresoever or whensoever Dissentions arise amongst the learned admits no question but amongst wranglers For albeit the excellent Brightness of Divine Truth did necessarily imprint an infallible Evidence in their apprehension to whom it was immediately by Means extraordinary revealed yet could they not communicate this Evidence or Certainty unto the people but by preaching the Word revealed after the self same manner we do Yea sometime it was only communicated unto them by the Ministery of others no Prophets Here let any Jesuite or other Patron of the Romish Churches Cause answer me to these Demands First whether the People were not bound to believe the true Prophesies either delivered by the Prophets own mouthes or read by others or directed to them in writing to be the Word of GOD and to reject the contrary Doctrine of false Prophets as Delusions Secondly whether if the ordinary People of those times could by any Christians though private men in later may not by the same Means distinguish the Word of God being in like sort read or expounded or preached unto them from the Word of Man The Word remains stil the same the Truth of it better confirmed unto the World by the continuance of it in power and strength throughout all Ages intermediate wherein Gods Spirit by which it was first manifested to the Prophets and written in the Peoples hearts hath been more plentiful then before especially since the Revelation of the Gospel most plentiful in this present if I may so speak the second time of Grace Our Argument then stands good A fortiori If every private man amongst GODS People of Old might and ought Believe and believing Obey his Word revealed to others only read or expounded unto him rejecting all contrary or erroneous Doctrines the People of this Age must do the like and all Objections possible against the judgement of modern private Spirits conclude as much against all private persons of Ancient times For their Means of knowing the Prophets Illuminations or Visions were ordinary such as we have now liable to all exceptions that can be made against our knowledge or perswasion of the true Sense of Scripture But neither theirs nor our Imbecillity in knowing or Facility of erring was or is any just Exception why the Scripture should not be a Rule to both Albeit all the Papists Arguments might be urged with far greater probability against them who were to Believe Prophetical Writings first For more easie it is to Assent unto Particulars contained in a general Canon already established by the approbation of former Ages and confirmed by joynt consent of Parties most adverse and contrary in the interpretation of several parcels then to admit the general Canon it self for the undoubted Word of GOD or yield obedience to the Particulars therein contained Yet were the Ancient people bound to admit the Prophesie of Isaias Jeremiah as the undoubted Word of God albeit unknown to their Ancestors but only in the generality of Moses doctrine much more as we conclude may Christians now living assent unto the true expositions or particular contents of these Prophesies or other Scriptures of whose absolute Truth in general they do not doubt and of whose 〈◊〉 articulars they may now behold the sundry Opinions and Expositions of divers Ages 4 To presse the former Arguments more fully parallel'd to our present Controversie a little farther I would demand of any Jesuite whether the Word of God taught by the Prophets who were to win credit by their skil not presumed skilful for their Authority in the Church or credit in Common-weal or the definitive sentence of the High-Priests or others in eminent place were to be the Rule of Israels Faith Whether the
circumstances of the time were such as required an extraordinary Medicine which whilst we administer without mixture of like Ingredients or not upon the same Occasions we may chance to poyson both our selves and our Patients Others of us again are so much accustomed to politick Observation that we commonly make no other trial of Divine Truths then by some such forinsecal form of proceeding as is used in secular Inquisitions wherein determinations go by calculation of most Voices But unlesse the Lord did suffer us to have plausible shews and goodly inducements in the worlds sight for Believing that which is contrary unto Truth our Faith should not be sincere nor as an Armour of proof to resist all temptations seeing there is no man almost but is apt by Nature to follow a multitude to do that which publick Laws have judged evil much more to think or Believe as most men or men most esteemed do On the contrary if we look into our Calling Not many wise men after the flesh not many noble are chosen of God Such as are His ought to be like Him in this that they see not as men not as Natural men be they never so many see nor judge not as they judge 7 The stay whereupon they as in all other Difficulties so especially in this Trial of Spirits must rely is his Providence which in time wil bring the Truth to light and daily diffuseth the odour of life able were not our Senses dull or prepossessed with the fragrant Smel of earthly Pleasures to lead us to that invisible Truth which in this life we must follow not by View but by Faith Yet not by Faith if we take the Jesuites for our Guides who in this present Controversie play false Huntsmen alwayes seeking to bring us from the Prints of Gods Providence unto the Pathes and foot-steps of Men that have corrupted their wayes casting the form of secular Proceeding before our eyes so to withdraw us from following him who hath sweetned the 21 wherein we breath with the words of Eternal Life If men would be so mad as to frame their lives according to their Doctrine Hell it self could not wish a more Devilish Means to make men Christians in conceit and At heists or Infideis in heart And yet besides the Impiety of all other kinds of Heresies or Infidelities that are or have been this of theirs is the most palpably absurd and most contradictory to the Rules of Reason and Principles of Arts received by all For if the Arguments they bring against us conclude any thing at all they conclude as much against all Certainty of secular or natural Sciences 8 And because whether purposely or as meer Instruments managed by Satan to what use they know not they still labour to make civil Modesty but a mask for Infidelity rightly judging though to a wrong end ingenuous Humility and mens lowly conceipts of their own worth the fittest disposition whence utter distrust of Gods Favour towards such poor Creatures as men so minded deem themselves can be wrought and if once wrought and deeply planted in soft minds or humble hearts the only sure Foundation whence they can hope to raise their Blind Implicit Faith It shall not be amiss whilst we prosecute the second Branch of their immoderate Folly last mentioned to discover withall and partly dissolve The Snares which they have set for the Simple and Ingenuous CAP. XXV How far upon what terms or grounds we may with Modesty dissent from the Ancient or others of more excellent Gifts then our selves That our Adversaries Arguments impeach as much the Certainty of Human Sciences as of private Spirits 1 LEt it be granted that many Places of great Moment are diversely expounded by learned men what will hence follow That not the greatest Schollars in reformed Churches can be as sure of their true Sense and Meaning as the Pope Not unlesse you first can make it evident that Learning or Subtility of wit is the only Means whereby the true sense of Scriptures can be found out And this being proved you must assure us that the Pope is alwayes better learned then others otherwise he may fail as wel as they Or if you admit not Learning for the only Means of distinguishing Doctrines as indeed it is not yet must you secure the world that the Pope hath all those other good Qualifications whose want caused the learned to erre Or if you require neither one nor other of these you must prove that the best Gifts of God the peculiar Attribute of whose Glory is to be no Respecter of persons are infallibly entailed to a certain succession of men without all respect of Learning Wit or Honesty Lastly you must prove that the Holy Ghost was a Private Spirit and might erre when he said The Lord giveth Grace to the Humble Or the Law of the Lord Wisdom unto the Simple And that our Saviours words Ventus spirat ubi vult did not import as he meant that his Spirit might enlighten whom he pleased For if all these and that Deus cujus vult miseretur be true who can hinder Him or His Spirit to open the eyes of some less learned to behold clearly the true Sense and Meaning of that Scripture wherein many excellent Writers have either erred or been overseen or who can hinder God if these places be true to reveal his Will to little ones and keep it secret from the wise and mighty because it is his pleasure so to do and that for this end that men should learn to rely upon his Mercy and Providence not upon the Authority or Skill of Men. Or who can hinder his Omnipotency even in this Age to make his Power seen in our Weaknesse If this his Power be not limited now then may he stil both reveal the true Sense and Meaning of his Word in some points unto men of lesse Capacity in others and furnish them with ability too for demonstrating by Evidence of Argument and surest Grounds of Reason unto others that this sense must needs be the true sense and that all other Interpretations given of the same places by men otherwise excellent for their Learning and Skill in Scripture cannot stand with those Principles of Christian Faith which all sorts of Believers stedfastly Believe Must such a man or those to whom God reveals the Truth by his Ministry doubt of the Evidence of the Truth revealed and mistrust Gods Word because others as learned or more learned then either he that hath the Truth revealed unto him first or they that take it from him are of another mind He must verily by this Objection For a Jesuite would say Why should he not think others as likely to have the Spirit as himself Let him esteem of them as far better Scholars and men indued with as great or greater Measure of Gods Spirit then himself for so the Scripture teacheth us not to be wise in our own conceipt but to think better of others then
of our selves And again the Spirits of the Prophets are subject to the Prophets 2 And yet both these Rules concern the greatest Scholars and most skilful Interpreters in some degree as well as the meanest For none is so absolutely good none so far exceeds another but in part may be exceeded by him Nor doth this Christian Modesty which the Scripture thus teacheth bind any Christian soul or ingenuous mind to such absolute servility as the Objection must inforce upon all if it prove ought For there is no ingenuous man especially of meaner gifts but will in heart and conscience acknowledge many both Ancient and modern for far more excellent Scholars then himself and yet be fully perswaded in Conscience that in sundry particulars he hath the Truth on his side which they oppugne and the true sense of Gods Spirit in some points wherein they have erred or were ignorant For neither wil an indefinite Proposition in matters whose revelation depends upon the free Wil and Liberty of Gods Spirit and are in respect of us contingent infer every particular nor will one or sew particulars in any point infer an Universal Proposition or such as we call vera ut plurimum true for the most part Now to say believe that such a man is a better Scholar and of far more excellent gifts is but indefinite not infinite for the extent of his Scholarship or gifts beyond mine Wherefore it wil not hence follow that he is a better Scholar or interpreter in this albeit he be so in many or in most other particulars much lesse will it follow that I am a better Scholar or interpreter then he because I am better seen in this one or few particulars The Consequence or Corollary of which two Assertions is again as evident I may without breach of Modesty think I have the Truth on my side in sundry particulars against him that is far better seen in Scriptures and other Sciences then my self For albeit he were much better seen in both then he is yet are his gifts measured as well as mine although God hath given him a greater measure of such gifts then me Wherefore as I would willingly yield unto him in infinite others so may I safely dissent from him in this or â—…r particulars that are contained in the small measure of Gods gifts upon me without any just censure of Arrogancy or breach of Modesty for entring the lists of Comparison with him absolutely For now we are to be compared but in this one or few Cases not according to the whole measure of Gods gifts in us which I acknowledge far greater in him and reverence him as my Superiour for them And as I acknowledge him absolutely for my better so is he in these particulars in some sort to yield Superiority unto me Christian Modesty teacheth every man not to be hasty or rash in gain-saying the Doctrine of the Ancient or other men of Worth but rather binds him to diligence in examination of the Truth to use deliberation in gain-saying the Opinions of men better learned then himself But Christianity it self binds all Christians not to believe mens Authority against their own Consciences nor to admit of their Doctrines for Rules of Faith be they never so excellent unlesse they can discern them to be the Doctrine of that great Prophet Cui DEUS non admetitur Spiritum He cannot fail in any thing and whatsoever He saith or what his SPIRIT shall witnesse to my Spirit to have proceeded from Him I am bound to Believe But for men to whom God gives his Spirit but in measure albeit in great measure because I cannot know the particulars unto which it extends I neither may absolutely refuse nor absolutely admit their doctrines for true until I see perfectly how they agree with or disagree from his Doctrine of whose Fulnesse we have all received And even the Truth of their Writings to whom he hath given his gifts in great measure I am to examin by their Consonancy unto that small measure of his undoubted gifts in my self so far as they concern my self or others committed to my charge And in the confidence of Gods Promises for the increase of Faith and Grace to all such as use them aright every Christian in sobriety of spirit may by the Principles of Faith planted by Gods singer in his heart examin the Sentences and Decrees of the wisest men on earth to approve them if he can discern them for true to confute them if false to suspend his judgement and limit the terms of his disobedience unto them if doubtful and finally to admit or reject them according to the degrees of their Probability or Improbability which he upon sober diligent and unpartial search directed and continued in reverence of Gods Word and sincere love of Truth shall find in them 3 All the Arguments which they can heap up from the Variety of Opinions amongst the learned albeit they could make a Catalogue of Confusion in this kind as long as the tower of Babel was high can only prove thus much That no man especially no man indued with the gift of interpreting may rely upon any other mans Opinions Expositions or Decrees without further examination of them but only upon the Scripture it self which never varieth from it self nor from the Truth for this cause to be admitted as the only Infallible Rule of all Divine Truths whereunto every man must conform his Belief and Perswasions For even this Variety of Opinions about the particular Sense or Meaning of this Canon of Truth amongst such as joyntly acknowledge the Infallibility of it in general is a sufficient Reason to disclaim any mans Authority for the Rule of Faith seeing Experience shews such Variety and Partiality in them and the general Foundation of Faith held by all thus dissenting binds every man to Believe that the Scripture is not subject to any of these Inconveniences This undoubted certainty of it when it is rightly understood and perceived should incourage all to seek out the right Sense and Meaning of it which once found is by all mens consent the surest foundation of Faith for by our Adversaries consent it is the Ground of the Churches Faith and where they cannot presently attain unto it to suspend their judgements and not to follow mens Authorities but onely in Particulars whose Generals are contained in Scripture lest they may lead them against the true Sense and Meaning of it And if men generally should have no other Ground but mans Authority or Believe this or that to be the Meaning of Scripture because such a man or companie of men doth tell him so besides his wronging of Gods Spirit herein he should also wrong many other men oft-times far better learned and skilfull in Scriptures more dear in the sight of God and better acquainted with his Spirit then are they on whose Authoritie he relies Every one to whom God hath given a wise heart and Power in Scripture might
justlie challenge him of Partialitie and Disobedience in not giving as much to his Authoritie as to the former But as the Truth revealed unto him by the meanest of Gods Servants binds his Conscience to Believe it so the Varietie of other mens Opinions be it never so great the Authors and Favourers of them never so well learned never so stiff and confident in maintaining them ought to be no Motive either to disswade him from assenting unto the Truth known or to discourage him in the industrious and sober search of it by such good Means as God hath appointed for his Calling For there hath been as great Varietie of Opinions in other Sciences and Faculties as in Divinitie yet no later Jesuite nor other learned Papists that I have read or heard of for these diverse hundred years have sought to prove that no man can be certain he knows any thing because many think they know that which they do not Or if any Jesuite will renounce Aristotle and revive the old Academicks Opinion That there can be no certainty of any thing but onely an Opinion our Universities shall be ready to answer him albeit hereby they should disenable their supposed infallible Rule as much as ours In the mean time holding Aristotles Doctrine about the certaintie of Sciences for true they answer themselves in all they can Object against us in this Point For they neither denie a Certaintie in secular Arts because many erre nor do they perswade young students in their Schools to give over their studious and industrious searching into speculative Sciences because many have taken much pains in them to little purpose Nor do they hold it sufficient for good scholars in such matters to relie wholly on other mens judgements without any triall of Conclusions or examination of Arguments according to the Principles of those Sciences which they have professed In a word the Varietie of Opinions hath not yet occasioned them to create a Pope of Arts and secular sciences albeit such a Creature were by their Arguments much more necessarie or at least lesse harmefull in those Faculties then in matters of Religion For in them we have no promise for the assistance of a secret Teacher the true Illuminator of our souls whose Authority is as infallible as the Spirit of Truth Aristotle takes it for an infallible token that there is a Certaintie to be had in Sciences because all men think themselves certain in their Perswasions of things that may be known as well those that know not the Truth but onely think they know it as those that know it indeed If Aristotles Argument which the Jesuites so acknowledge be good then is their Argument in this Cause most absurd Many men say they perswade themselves they know the right sense of sundry places in Scripture when they do not therefore no man no private man no man but the Pope qui neque Deus est neque homo by any search or industrie can be sure that he hath it Whereas by Aristotles reason which indeed is a Rule of Reason the contrarie rather followes That there is a Certaintie to be had concerning the Truth and true sense of Scripture by all such as seek it aright because even such as erre and seek it amisse are strongly perswaded of their Certaintie in it From the same Topick do the Schoolmen and other judicious Contemplators prove a Certaintie of true and perfect Blisse able alone to satiate the greedie Appetite and stay the unconstant longing of mans Soal because even misereants and such as indefatigablie hold on like Dromedaries in those ungracious Courses which in wiser Heathens sight lead directly unto Infalicitie and true Miserie cannot cast away all conceit of Happinesse from which they wander but rather suppose it to be seated in those sensuall Pleasures which they follow Yet would our Adversaries Arguments disprove all Certaintie in apprehension of true Happinesse with greater probaâ—… then they can impeach the assurance of private Spirits in any other point-of Faith as might to omit other reasons be proved by this one Because some of their Popes none of which as they suppose can erre in ordinary matters of Faith never have any tast or apprehension of true Happinesse 4 Of the manner of knowing the true Sense of Scripture occasion will be given us in the last part of this Discourse of the Impediments which trouble most men in this search and of the Original of all Errors in Divine Mrters and the Means to avoid them we shall speak by Gods assistance in the Article of the Godhead Thus much may now suffice that no man ought to be disinayed in seeking or despair to find the true Sense and Meaning of Scriptures in all Points necessarie for him in his Calling because other men much more expert in all kind of Learning then himself have foully erred in this search and finally missed of that they sought For out of the Rules of Scripture already set down when such Temptations shall arise in our brests we may quell them thus They who have gone astray were much better learned then I in all kind of Knowledge It may be they were hence more confident of their Gifts for scientia inslat their excellent Knowledge might puss them up with self-conceit and he that is wisest of all hath said I will destroy the Wisdom of the Wise and the understanding of the Pruden shall be bid it may be as they were exceeding Wise so they much gloried in their Wisdom but I will seek to glorie onely in the Lord of whom I have received every good Gift I have and will alwaies esteem this best which shall teach me not to rejoyce above that which is meet in any other As they were Prudent so it may be they were Proud and the Scripture saith Deus resistat superbis God resisieth the Proud and such as trust too much to their own conceit As for me I will not be high-minded but fear for the same Scripture tels me Deus dat gratiam humilibus yea grace to understand the true Sense and Meaning of his gracious Promises made in Christ And in confidence of them I will continue these my daily Prayers Lord grant me true unfained Christian Humility and with it grace to know the wonderfull things of thy Law Others have erred of far more excellent natural parts even men of deepest reach and surest Observation It may be as their Wits were stronger and their Understandings riper so their Wills were unrulier and their Desires or Affections greener But O Lord break the stubbornnesse of my Will purifie my Heart and renue a right Spirit within me so shall I see thee and thy goodnesse in thy Word which shall enlighten me to teach thy Waves unto the wicked and convert sinners unto thee so shall thy Law thy perfect Law convert my Soul for thy Testimonies are sure and give Wisdom to the Simple Yea but they who first instructed me in thy Word do dissent
severe unpartial execution of known Lawes might easily restrain usually eclipse or hide it from us Such as are not so Eagle-sighted as to behold the brightnesse of every Divine Truth in it proper Sphere might yet safely behold the reflexion of it in one part or other of the sacred Fountain were it not troubled with the muddy conceipts of unsetled and unquiet Frains or were not such men oftentimes in great places as minding nothing but earthly things alwayes mingle filth and clay with the Chrystal-streams of the Water of Life Happie is that man of God that in this turbulent Age can in points of greatest moment see the Divine Truth himself small hope have any of causing others to see it whilest carnal mindes may every where without fear of Punishment but not without terrour of such Ecclesiastick Power as shall controul them foam out their own shame and overcast the face of Heaven whence Light should come unto their Souls with blasphemous unhallowed Breath whilest dunghill-Sinks may be suffered to evaporate the abundance of that inward Filth which is lodged in their hearts as it were of purpose to choak the good Spirit of God whilest it seeks to breath in others Mouthes whose Breasts it hath inspired with Grace 14 In brief lest my Adversary should challenge me of Partialitie As the Means which our Church from Gods Word prescribes for establishing mens hearts in the Unity of true Faith were the execution of known Lawes any way correspondent might as is said infallibly effect what the Papists falsely pretend so in truth it cannot without Hypocrisie be dissembled that whiles our Practise is so dissonant to our Doctrine and our Publick Discipline so loose though in detestation of their Errours we have turned our backs upon them with Protestation to follow a contrary Rule yet for the most part we jump with them at the journeys end To omit more finall agreements of our Contrarieties elsewhere shewed They wholly permit the Keyes of the Well of Life to ones mans hands who for his own advantage we may be sure will lock it up so close as none shall look upon it but with Spectacles of his making For as the Head is such we must expect the Eyes will be if the one the other must be universall too such as will leave nothing to be seen by private or particular eyes but what they have seen before or in one word if we admit one absolute visible Head his must be the onely Eyes of the Church We not through default of publick Constitutions nor so much by connivence of Ecclesiastick Magistrates as by presumptuous disobedience of Inferiours are so far from committing the custodie of this Sacred Fountain into one or few mens hands that the Flock for the most part never expect the Pastors marshalling but rushing into it without order trample in it with unclean feet If any Beam of Truth have found entrance into one of their Souls though quickly eclipsed or smothered by earthly cogitations he straight-way presumes Gods Word more plentifully dwels in him then in all his Teachers whence if his Purse be strong it is with him as with an Horse when Provender pricks him he kicks against all Ecclesiastick Authority and spurns at his poor Overseer that should feed him like the wanton Asse in the Fable that seeing the Moon lately shining where she was drinking suddenly covered with a cloud upon imagination she had drunk it up ran winsing out ere her thirst was quenched and threw her Rider 15 Thrice happie is that Land and State where Civil Policie and Spiritual Wisdom grave Experience and profound Learning in whose right Commixture consists the perfect Temperature of every Christian State do rightly symbolize These where they mutually clasp in their Extreams without intermedling in the Essence of each others Profession are like the Side-postes or Arches in the Lords House and the awfull respect of Christ Jesus the Judge of both and that dreadfull Day continually sounding in their ears by the voice of Gods faithfull and sincere Ministers would be as the Binding-stone or Coupling to fasten them surely in the joyning But whilest these each jealous of other start asunder that Breach is made whereat the Enemies of the Church and State hope for speedy entrance to the utter ruine of both CAP. XXXII Brieflie Collecting the Summe of this second Book 1 TO draw a brief Map of these large Disputes As the Occasions that breed so the right Means to avoid all Contentions and Schismes are most perspicuously set down in Scriptures Amongst others most necessary for this purpose for the plantation increase and strength of true and lively Faith sincere Obedience to Spiritual Authoritie is the chief For more willing and chearful performance hereof Choice should be made of Pastors or Overseers qualified as Scripture requires men of so high a Calling should be men not given to Quarrels or strife men of mild and lowlie Spirits fearing God and hating Covetousnesse men esteeming the hidden treasure of a good Conscience at so high a rate as neither Fear of man nor Hopes of any Worldly favour can move them to hazard or adventure it Were these Rules by such as have the oversight of Gods Flock as faithfully practised as they are by Scripture plainly taught the knowledg of Gods Word should daily encrease Piety Devotion and Christian Charitie continually flourish all Strife and Dissention quickly fade 2 But if through the default of Princes or Potentates no fit choice be made of spiritual Governours if by their negligence worse be made of inferiour Ministers the cause comes not by devolution to be reformed by the Congregation What then must they be altogether silent at such abuse No the Scripture hath given as plain a Rule for their imployment as for the others The more or more often Higher Powers offend the more fervently frequent should the lower Sort be in pouring out supplications prayers and intercessions for Kings and for all that are in Authority that they may Rule according to Gods Word In the mean time albeit they Rule otherwise Inferiours should consider that GOD gives them such Superiours for their pronenesse to disobedience scurrilitie scoffing at lawfull Authoritie or other like sins expresly forbidden by his Word To every People as well as Israel he gives such Rulers in his wrath as shall not seek them but theirs not his Glory in their salvation but their own Glory by their harm 3 But as the Tongues of Inferiours must be tied from scoffing or jesting at men in Authorities bad proceedings so must not the Word of God be bound If their Consciences rightly and unpartially examined direct them otherwise then their Governours command they must notwithstanding their Superiours checks speak as they think until Death command them silence if for the freedom of their Speech upon good warrant of Conscience they be punished Vengeance is Gods he will repay Superiours for it unto whose lawfull Authority whilest Obedience is denied upon
causes so to do Without any sure warrant of Scripture to perswade it they bind all likewise to believe this Bare Negative That neither our Saviours Words at his institution of the Sacrament nor any other place of Scripture enjoyn the use of the Cup as necessary by way of precept or commandment Nor doth Christs words in the sixth of John howsoever we understand them according to the diverse interpretations of Fathers either of Sacramental or Spiritual eating enforce any such necessity Will you hear their reasons for this bold Assertion He that said Unlesse ye eat the flesh of the Son of man and drick his blood you have no life in you said also If any man eat of this bread he shall live for ever And he that said Whosoever eateth my flesh and drinketh my blood hath eternall life said also The bread which I will give is my flesh which I will give for the life of the World He that said Whosoever eateth my flesh and drinketh my blood dwels in me and I in him hath said withall He that eateth this bread shall live for ever 11 Gods Precepts must be very peremptory and conceived in formall termes ere any sufficient authoritie to enjoyn obedience in what subject soever will be acknowledged in them by these men that dare thus deny a necessity of communicating Christ in both kinds imposed upon all in these words Verily verily I say unto you except ye eat the flesh of the Son of man and drink his blood you have no life in you onely because it is said in the words going before If any man eat of this bread he shall live for ever Of how much beter insight in Scriptures then these grand Seers of Rome would blind Homer had he lived in their time have proved For he never denied his fained Gods their Nectar because Ambrosia was an immortall meat And would he or any man not more blind in heart and mind then he was of bodily sense collect against Christs expresse words that his blood the true Heavenly Nectar was not necessary because his flesh doth strengthen to eternall life especially if he considered their captious interpellation against whom in that place he disputes which caused him not to expresse his mind so fully there as elsewhere he had done albeit afterwards he ingeminates the necessary of drinking his blood as well as eating his flesh in such precise and formall termes as if he had even then bethought himself that such Antichristian Spirits as these Trent Fathers might happily dare to elude his most sacred Precept by such Satanical glosses as in that Decree they have done 12 He had told the Jews as much as was pertinent to their Objection that he was the living bread which came down from Heaven much better then Minna which their Fathers had eaten Bread he called himself in opposition unto Manna not restraining this to his body or flesh onely albeit what he meant by bread he expounds partly by his flesh And the bread which I will give is my flesh which I will give for the life of the World Besides that bread in the Hebrew Dialect contains all sorts of food the manner of giving this Ambrosia was such as did affoord Heavenly visible Nectar too For whilest he gave his flesh upon the Crosse he poured out his blood withall But the Jews catch at this speech ere he had expounded his full meaning How can this man give us flesh to eat Then Jesus said unto them Verily verily I say unto you except ye eat the flesh of the Son of man and drink his blood ye have no life in you Which words considered with the former circumstances to any mans capacity not infatuate import thus much Do ye murmur that I should profer you my flesh Verily I say unto you and ye may believe me Unlesse ye drink my blood as well as eat my flesh ye have no life in you For so he addes my flesh is meat indeed and my blood is drink indeed that is both are as necessarie to eternal as meat and drink to corporal life 13 For these and many like reasons necessarily arising from the text some as well of their greatest Scholers as best interpreters denie the former places to be meant of Sacramental eating otherwise unable to conceive any possibilitie either of avoiding the inconveniences urged by us or of defending their infallible Church from errour in this Decree Yet saith the Councel howsoever they be understood according to the diverse interpretations of Fathers they infer no such necessity No not if most Fathers as Maldonate contends did hold them to be directly meant of Sacramental eating Why then did Jansenius and Hesselius renounce the Fathers in this surely to defend their Mother whose credit they have much better saved upon supposition that these words are meant onely of spiritual manducation then Maldonate otherwise acute but most perversely sottish in his Apologie for this Decree hath done And yet to speak the truth the same inconvenience will follow as necessarily though not so perspicuously at first sight albeit we grant them to be meant of spiritual Eating primarily For in that they are meant primarily of spiritual they cannot but be meant of Sacramental Eating also seeing these two as elsewhere I have observed are not opposite but subordinate Whence if we grant that Christs Blood as well as his Flesh must be communicated to us by Faith or spirituall manducation the Consequence will be Therefore the Cup as well as the Bread must be administred in the Sacrament because Christ saith in the institution that the Cup is his Blood and the bread his Bodie or flesh that is the one is the sure pledge or instrument whereby his flesh the other whereby his blood which we must spiritually eat as well in the Sacrament as out of it must be communicated unto us For as the Ancient Fathers have observed our Saviour Christ did in his Institution exhibit that unto us sensibly which before he had promised as invisible so that the precept of eating Christs bodie and drinking his blood sacramentally doth bind all capable of this Sacrament as strictly as that other of eating his bodie and drinking his blood Spiritually seeing this latter is the seal and assurance of the other And as our Adversaries acknowledge an absolute necessitie of Precept for eating Christ Sacramentally and Spiritually though that Precept concern not Infants so in all reason they should grant an equall necessity of Precept for eating his flesh and blood distinctly in the Sacrament though this be not necessary to all men at all times if without negligence or contempt they cannot be partakers of both For impossibilitie upon what occasion soever not caused through their own default exempts them from that generall Precept of eating Christ under both kinds as want of yeers or discretion doth children from any injunction divine or humane of communicating so much as in one kind For notwithstanding the
they become their chief accusers That opinion which at first brought in neglect of the Chalice and as the Trent Councel presumed would have warranted them in making this decree doth most condemn them for the measure of their iniquity could not have been so fully accomplished unlesse they had held a transubstantiation of the wine into Christs bloud 19 What part of Scripture can we presume they wil spare that dare thus countermand the most principal of all Gods Commandments what reckoning may we think they make of our Saviour Christ that adventure thus shamefully to disanul and cancel his last wil and testament defrauding almost the whole Christian World of half their Lord and Masters royal allowance partly without any shew of Scriptures either to restrain or otherwise interpret these Soveraign precepts partly upon such idle and frivolous allegations as may further witnesse their sleight estimate of Gods Word save only so far as it may be wrested to serve their turns 20 But grant the places there alledged by the Councel did so mitigate either the form of the institution or the peremptory manner of our Saviours speeches in the sixth of John as to make it disputable in unpartial judgments whether they did plainly injoyn any necessity of communicating under both kinds the former decree notwithstanding would manifestly infer an usurpation of Soveraignty over Gods word quite contrary to the general Analogie of faith reason and conscience by all which in cases doubtful and for the speculative form of truth disputable with equal probability affirmatively or negatively we are taught to frame our choice when we come to practise according to the difference of the matter or of consequences which may ensue more dreadful one way then the other alwayes to prefer either a greater good before a lesse or a lesse evil before a greater though both equally probable Suppose then these two contradictory propositions The denial of the Cup is a mutilation of Christs last will and testament the denial of the Cup is no mutilation of Christs last will and Testament were for their speculative probabilities in just examination equipendent yet the doctrine of faith delivered in Scripture reason and conscience without contradiction instructs us that to alter abrogate or mutilate the son of Gods last Will and Testament is a most grievous most horrible most dreadful sin but to permit the use of the Chalice hath no suspition of any the least evil in it Had the Trent Fathers thus done they had done no worse then our Saviour then his Apostles then the Primitive Church by their own confession did This excesse of evil without all hope of any the least compensative good to follow upon the denial should have swaied them to that practise which was infinitely more safe as not accompanied with any possibility or shew of danger although the speculative probability of any divine precept necessarily injoyning the use of the cup had been none Thus peremptorily to adventure upon consequences so fearful whereto no contrary fear could in reason impel nor hopes any way comparable allure them thus imperiously to deprive the whole Christian World of a good in their valuation testified by their humble supplications and frequent embassages to that Councel so inestimable without any other good possible to redound unto the deniers save only usurpation of Lordly Dominion over Christs heritage plainly evinceth that the Church is of far greater authority with them then GODS Word either written in the Sacred Canon or their hearts then all his Laws either ingrafted by nature or positive and Supernatural For 21 Admit this Church representative had been fully perswaded in conscience rightly examined and immediately ruled by Scripture that the former decree did not prejudice the institution use or end of this Sacrament yet most Christians earnest desire of the Cup so publickly testified could not suffer them to sleep in ignorance of that great scandal the denial of it needs must give to most inferiour particular Churches Wherefore the rule of charity that moved the Father of the Gentiles to that serious protestation If meat offend my brother I will eat no flesh while the world standeth that I may not offend my brother should in all equity divine or humane have wrought these Prelates hearts to like profession If want of their spiritual drink offend so many Congregations and such a multitude of our brethren we will rather not use our lawful authority acknowledged by all then usurp any that may be offensive or suspicious unto others though apparantly just unto our selves for they could not be more fully perswaded this decree was just then Saint Paul was that all meats were lawful to him 22 But may we think these Prelates had no scruple of conscience whether the very form of this decree were not against our Saviours expresse command Bibite ex hoc omnes drink ye all of this For mine own part whiles I call to mind what else-where I have observed that the Jews were never so peremptory in their despightful censures of our Saviours doctrine nor so outragiously bent against his person as when their hearts were touched in part with his miracles or in some degree illuminated with the truth he taught The Councels extraordinary forwardnesse to terrifie all Contravenaries of this decree makes me suspect they were too conscious of their own shallow pretended proofs to elude Gods word whose light and perspicuity in this point had exasperated their hardned hearts and weak-sighted faith to be so outragious in the very beginning of that session as if they had meant to stifle their consciences and choak the truth lest these happily might crosse their proceedings or controul their purposes if this cause should once have come to sober and deliberate debatement For as theeves oftentimes seek to avoid apprehension by crying loudest Turn the Thief so these wolves hoped wel to smother their guilt and prevent al notice taking of their impiety by their grievo us exclamations against others monstrous impious opinions in this point interdicting all upon penalty of the causes following ere they had determined ought to teach preach or believe otherwise then they meant to determin 23 Yet though the Councel accurse all that hold communication under both kinds as a necessary doctrine it doth not absolutely inhibit all use of the Chalice but leaves it free unto their Lord the Pope to grant it upon what Conditions he please either unto private men or whole Nations Upon what conditions then may we presume wil it please his Holinesse for to grant it upon any better then Satan tendred all the Kingdomes of the Earth unto our Saviour For this fained servant of Christ a true Gehazi repining at his Lord and Masters simplicity that could refuse so fair a profer made after Satan in all haste saying in his heart I wil surely take somewhat of him though my Master spared him and pretending a message in his name to whom all power was
cause us either through fear of disgrace or other danger skulk or run from mens presence as a learned Hebrician expresseth the Hebrew word rendred by the vulgar non festinabit he shall not hasten or to expresse the full value of both these Apostles speeches by the last and most potent object of shame Believing in Christ we shall not be Found naked in that last day nor wish the Mountains for a covering to our shame but enabled by sure Hope to stand before the Son of man for not ashamed of him before men in this life he will not be ashamed of us in that day Then shall that victory of this spiritual house over the impotent assaults of Hell gates be manifested Thus by Saint Peters own exposition The Son of the living God whom he confessed was that living Stone from whose strength this spiritual house whereof he and his flock were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lively stones becomes so strong To make either Saint Peter or his successors joynt though secondary supporters of this glorious work were to divide our Faith betwixt Christ and Them For it only stands by faith and confidence immediately fastened upon the Foundation or supporters If then we may not so fasten our faith either upon Peter or his successors we can receive no other strength from them then we do from Christs other Apostles and that is only from their Ministerial Function in squaring and fastening us unto this living stone To this purpose saith S. Paul Other foundation can no man lay then that which is laid which is Jesus Christ Whosoever was himself builded on him albeit he never heard of S. Peter albeit the doctrines he heaped upon this foundation were but hay and stubble or matter alike apt to take fire yet the flame wherein these idle speculations of his brain were to perish should but singe his clothes not devour his substance because by faith united unto that living stone which without any other intermediate sconce or fence doth quench the flames of hell and keep them from scorching any even the last and uppermost that shall be built upon him unto the worlds end For the same Apostles rule is universal both in respect of time and persons If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God raised him up from the dead thou shalt be saved 8 But did S. Paul by special revelation utter this as a mysterie altogether unknown before unto the faithful Rather by participation of the same spirit which spake in the Prophet he only unfolds the Oracle late expounded I must confesse without distinct apprehension of so good warrant then as is now suggested For the Apostle to prove his former assertion urgeth that place of the Prophet Whosoever believes in him shall not be ashamed So then with S. Paul it is all one to believe in Christ raised from the dead or in the corner stone rejected of men allowed of God And it seems the declaration made unto S. Peter that Christ whom he confessed howsoever a Rock to fall upon to both the houses of Israel was the sure Foundation of the faithful which the Prophet foretold should be laid in Sion made his ignorance to say no worse in disswading his master from suffering such disgrace and ignominy of the Elders bigh Priests and Scribes more inexcusable because it had been so plainly foretold that the corner stone was to be basely esteemed of them ere advanced of God Hence our Saviour reproves him so sharply Then he turned back and said unto Peter Get thee behind me Satan thou art an offence unto me because thou understandest not the things that are of God but the things that are of men As if he had said shall this Rock become a stumbling stone unto thee also unto whom it was first revealed What I now told thee the Prophet long since foretold It was the Lords doing and should have been marvellous not offensive in thy sight Hast thou never read how the builders must first refuse That Stone which the Lord wil afterwards appoint Chief in the corners From remembrance of this check S. Peter it may be whiles he paraphrased upon this place used not the Psalmists but our Saviours words Ye come saith he as unto a living stone disallowed not by the builders but of men chosen not of the Lord but of God howsoever elsewhere he more fully parallels these two as S. Paul had done Christ crucisied and raised again the stone cast aside and constituted as head of the corner Be it known unto you all and to all the people of Israel that by the name of Jesus Christ of Nazaret whom ye have crucified whom God raised again from the dead even by him doth the man stand here before you whole This is the stone cast aside of you builders which is become the head of the corner neither is there salvation in any other for among men there is given none other Name under heaven whereby we must be saved Then is there no other whose name imported as much as a Rock or stone to support men against all commotions the powers of hell could raise against them 9 So our Saviour takes the husbandmen killing of the Lord of the Vine-yard son and the builders rejecting the head stone of the corner as equivalent First he demands When therefore the Lord of the Vine-yard shall come what will be do to those husbandmen that had slain his son they reply he will cruelly destroy those wicked men and will let out his Vine-yard unto other husbandmen which shall deliver him the fruits in their seasons And this judgement they had given against themselves he ratifies by the like expresse sentence which the Lord already had past upon them Read ye never in the Scriptures the stone which the builders refused the same is made the head of the corner This was the Lords doing and it is marvellous in our eyes Therefore say I unto you the kingdom of God shall be taken from you and shall be given to a nation which shall bring forth the fruits thereof and whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it will grind him to powder 10 This may suffice for proof that S. Peters confessing the Son of man to be The Christ the son of the living God was all one with our Saviours declaration Upon this Rock will I build my Church c. because Christ and the livingstone which God had promised to found in Sion are unto sacred Writers and all participants of that spirit by which they wrote The self same Nor is there any thing more usual with the holy Ghost then to refer like speeches of our Saviour unto places of Scripture more different in words then the two former alledged albeit there be no such identity of persons time and place or continuation of discourse to manifest their mutual coherence
as an infallible prophet of things past which cannot approve himself a true foreteller of things to come were to invert Gods ordinance and mock his word For it hath been a perpetual law of God that no man should ever be believed more then man or by any faith more then humane though in matters present whereof he might have been an eye witness unless he shewed his participation of the divine spirit by infallible prediction of things to come or evidency of miracles fully answering to the prediction of Gods word already written as shall be shewed at large in the next Section 11 If we put together the first elements of Romish faith as they have been sounded apart they make no such compound as the simple and ignorant Papists who in policy are taught to read this lesson as little children untaught wil by guessing at the whole in grosse without spelling the parts believe they do First their prerogatives they give to Peter are blasphemous Secondly their allegations to prove that their Popes succeed as full heirs to all Peters prerogatives are ridiculous Whence it must needs follow that their faith is but a compost of folly and blasphemy This pretended perpetuity of tradition or suspitious tale of succession from Peter is the best warrant they have that the Church doth not erre in expounding the places alledged for her infallibility and their belief of their infallibility in such expositions the only security their souls can have that obeying the former decree of worshipping the consecrate Host of communicating under one kind they do not contemptuously disobey Gods principal laws mangle Christs last Wil and Testament vilifie his pretious body and bloud Seeing then they themselves confesse the places brought by us against their decrees to be divine and we have demonstrated that mens belief of that infallible authority in making such decrees to be meerly humane the former Conclusion is most firm that whilest men obey these decrees against that natural sense and meaning which the former passages of Scripture suggest so plainly to every mans conscience that the Churches pretended authority set aside none would ever question whether they could admit any restraint they obey men more then God humane laws more then divine and much better believe the traditions of humane Fancy of whose forgery for others worldly gain there be strong presumptions then the expresse written testimony of the holy spirit in the especial points of their own salvation 12 Or if unto the testimony of Gods spirit recorded in Scriptures we adde history tradition Councels or former Popes decrees or whatsoever possibly may be pretended to prove the present Popes authority it must stil be supposed greater and better known then all that can be brought for it or against it as wil appear if we apply our argument used before That authority is alwayes greater which may trie all others and must be tried by none but such is the Popes declaration or determination of all points in controversie whether about the Canon or sence of Scriptures over those which are brought for it whether about the truth true meaning or authority of unwritten traditions whether about the lawfulnesse of Councels or their Authentick interpretations in one word his determinations are Monarchical and may not be examined as S. Austin or others of the ancient Fathers writings may by any law written or unwritten So Bellarmin sutable to the Trent Councel expresly avoucheth The Fathers were only Doctors or expositors the Pope is a Judge What then is the difference betwen a Judge and an expositor To explain as a Judge there is required authority to explain as a Doctor or expositor only learning is requisite For a Doctor doth not propose his sentence as necessary to be followed but only so far as reason shall counsel us but a Judge proposeth his sentence to be followed of necessity Whereof then wil the Pope be Judge Of expounding Scriptures these places of Scripture which make for his pretended authority Must his sentence herein of necessity be followed By Bellarmin it must albeit we see no reason for it either out of Scripture or nature It is for Doctors to bring reasons for their expositions but the Pope neehs not except he wil nor may we exact it of a Judge So he adds more expresly We admit not of Bartolus or Baldus glosses as we do of Emperours declarations Austin and other Fathers in their Commentaries suppy the places of Teachers but the Councel and Popes exercise the function of Judges whereunto God hath designed them But how shal we know that God hath committed all judgement unto them seeing we have been taught by his word that he hath committed all judgement unto his son Because all men should honour the son as they honour the father We read not of any other to whom the like authority is given by God or his son yet of one whose very name shal import the usurpation of like authority that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Vicar general unto whom the Son as must be supposed doth delegate the same judiciary power the Father delegated unto him 13 But may a Princes declaration in no case be examined by his subjects Yes though in civil matters it may so far as it concerns their conscienqes as whether it be consonant to Gods word or no whether it make more for the health of their souls to suffer what it inflicts upon the refusers or to act what it commands To controle countermand or hinder the execution of it by opposition of violence or contrary civil power subjects may not But for any but man to usurp such dominion over his fellow creatures souls as earthly Princes have over their subjects goods lands or bodies is more then Monarchical more then tyrannical the very Idea of Antichristianism And what I would commend unto the Reader as a point of especial consideration This assertion of Bellarmin concerning the Popes absolute authority directly proves him as was avouched before to be a supream head or foundation of the self same rank and order with Christ no way inferiour to him in the intensive perfection but only in the extent of absolute soveraignty For greater soveraignty cannot be conceived then this That no man may examin the truth or equity of commands or consequences immediately derived from it though immediately concerning their eternal joy or misery No Prince did ever delegate such soveraign power to his Vice-gerent or deputy nor could he unlesse for the time being at least he did utterly relinquish his own supream authority or admit a ful compeer in his kingdom Bellarmins distinctions of a primary and secondary foundation of a ministerial and principal head of the Church may hence be described to be but meer stales set to catch guls Their conceit of the Popes copartnership with Christ is much better resembled and more truly expressed by the Poets imaginations of Jupiter and Augustus Caesars fraternity Divisum imperium cum
dayes they were to undertake what the Priests appointed and to obey his advice at least by cautelous obedience untill the event did prove the truth But neither was this certain manifestation of Gods will so absolutely promised unto the Priests but not living according unto the direction of Gods Law he might fail in his Oracles Nor was this peoples Prerogative above others without all limit that if they lived no better then others did they should as often as they asked counsel of God infallibly know whether the answer were from him or no albeit there were no defect in the Priest For this reason the Lord answered not Saul when he asked Counsel of him neither by dreams nor by visions nor by Urim nor by the Prophets for Saul was now cast off by God not willing to vouchsafe an answer unto his demands which argues that the revelation made to the Priests was also manifested to the party solemnly and in sincerity of heart proposing the questions whereof he desired to be resolved 5 That the Priest had no such priviledge or absolute promise of Gods infallible presence as the Pope challengeth is apparant from the law of temperance prescribed And the Lord spake unto Aaron saying thou shalt not drink wine nor strong drink thou nor thy sons with thee when ye come into the Tabernacle of the congregation lest ye die This is an ordinance for ever throughout your generations that ye may put difference between the holy and unholy and between the clean and unclean and that ye may teach the children of Israel all the statutes the Lord had commanded thee by the hand of Moses If these Priests themselves were unholy and unclean they could not infallibly discern between the holy and unholy between the clean and unclean if they lived not according to this they could not teach the children of Israel the rest of Gods expresse lawes much lesse could they infallibly manifest unto them his will in all doubts and controversies But the Pope so absolute is his Prerogative which the Jesuites attribute unto him must be thought to be infallibly assisted by the Holy Spirit albeit he lead a most unhallowed unclean polluted life 6 But for the promise made unto Levi and his seed God himself by his Prophet Malachy most expresly interprets the meaning of it And now O ye Priests this commandement is for you if ye will not hear it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea and I have cursed them already because ye do not consider it in your heart behold I will corrupt your seed and â—â—st dung upon your faces even the dung of your solemn feasts and you shall be like unto it and ye shall know that I have sent this commandement unto you that my covenant which I made unto Levi might stand saith the Lord of hosts My covenant was with him of life and peace and I gave him fear and be feared me and was afraid before my Name the law of truth was in his mouth and there was no iniquitie found in his lips he walked with me in peace and equitie and diâ— turn many from iniquity for the Priests lips shall preserve knowledge and theysâ—â—ll 〈◊〉 thâ— law at his mouth As if he had said Such Priests I have had in former times and such might your praises from my mouth and your estimation with men have been had you framed your lives according to the Rules which my servant Moses had set you But were these Priests against whom he here speaks infallible in their doctrine still because Gods promise was so ample unto Levi If they were not why doth Bellarmin bring this place to prove the Popes infallible Authority in teaching divine truths If they were why doth the Lord complain in the words immediately following But ye are gone out of the way ye have caused many to fall by the law ye have broken the covenant of Levi saith the Lord of hosts Therefore have I made you also to be despised and vile before all the people because you keep not my wayes but have been partiall in the law 7 This place alone though many others might be brought clearly evinceth Gods promise unto Levi and his posterity during the time of their priesthood to have been Conditional not Absolute And as Gods promise of Infallibility was unto him and his seed such was the Obedience due to them and their Authority not absolute but conditional and where the precepts may seem universal yet are they to be limitted oft-times by the Condition of the Priests life 8 But sundrie Propositions there be in Scriptures for their Form Universal which are also absolutely true in their proper subject whose full extent or limits not withstanding are not always Evident Whence many mistake in stretching them too far others seeing them fail in some particulars which seem comprehended under the universality of their forme suspect the absolutenesse of their truth and account them rather morally probable or conditionally true then necessary and certain yet are they most absolutely necessary and certain onely their universality is to be limited by their proper subjects This is a common difficulty in all Arts though lesse apparent in the Mathematicks or Metaphysicks or other like abstract contemplative Sciences But in Philosophie as well natural as moral many general rules there be most true and evident to such as know the nature or quality either of the subject or matter whereunto they are applied or of these particulars whence the induction was gathered and yet are obscure and doubtfull unto others who mark the universality of their form not so well acquainted with the nature of those subjects in which their truth is principally and most evidently seen not so able to discern the Identitie or Diversity the proportion or disproportion which other subjects may have with the former but of the triall of rules in Arts if God permit elsewhere I will now instance in Scripture onely what proposition could be for the form more universal what precept conceived in words more general then that of sanctifying the Sabbath In it thou halt do no manner of work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies ullum opus The Scribes and Pharisees putting a Religion in the letter of the Law as the Jesuites now do when it may make for their advantage did conclude from the generalitie of this precept that our Saviour brake the Sabbath when he healed the sick upon it Their pretences if we respect the universalitie of the Proposition only were far more probable then the Papist can pick any for their purpose Yet Jewish still in that they considered not the end of the Sabbath which might have limited the universal form of the precept and restrained it unto some kind of works onely for not all but onely all those works which were
to the right hand or to the left Was he to take all this pains only that he might learn to execute the Priests indefinite sentence This any heathen might have done But the Kings of Israel albeit they were not to meddle in the execution of the Priests office were not withstanding to be so well skilled in Scriptures as to be able to judge whether the Priest did according to that Law which God had set him to follow and to controle his definitive sentence if it were evidently contrary to Gods word which both were absolutely bound to obey 5 It may perhaps here be objected that the King had no such assurance of infallibility in judgement as the Priest had and therefore it was requisite he should rely upon the Priests definitive sentence What construction then can any Jesuite make of these words A divine sentence shall be in the lips of the King his mouth shall not transgress he saith not in execution of judgement given by the Priests but in judgement given by himself seeing it is an abomination to Kings to commit wickednesse for the throne is established by justice And again ‖ Righteous lips such as the Priests should and might have been but usually were not are the delight of Kings and the King loveth him that speaketh right things This place if we respect either the abstract form of precept or plenitude of Gods promise for abiliment to perform it is more plain and peremptory for the Kings then any can be brought for the High Priests infallibility in giving definitive sentence yet doth it not necessarily infer Kings shall not but rather shews that they should not or that they might not at any time erre in judgment so they would stedfastly follow those rules which God hath prescribed them For when God saith A divine sentence shall be in the lips of Kings this speech doth no more argue a perpetual certainty in giving righteous sentence then if he had said A corrupt or erroneous sentence shall not be in the lips of the King or his mouth shall not transgresse in judgement For as that which God saith shall not be done oft-times is done so may that which God saith shall be done be oft-times left undone Who is he then would make this collection God saith Thou shalt not steal that is no man shall steal ergo there can be no thieves no theft committed yet is our adversaries collection as foolish The Priests lips shall preserve knowledge Ergo they cannot erre in giving definitive sentence as again The spirit shall lead you into all truth they shall be all taught of God therefore the Church shall be infallibly taught by the spirit and shall as infallibly teach others live they as they list 6 These places shew what should be done and what God for his part will infallibly perform so men would be obedient to his word but neither do these or any of like nature include any infallibility of not erring without performance of due obedience in practise of life nor do they necessarily conclude that men alwayes shall perform such obedience The most which they infer is this that Governours by duty are bound to perform that performing such obedience in practise of life they might be freer from errour in their doctrine or difinitive sentence And it was abstinence and integrity of life that was to preserve sincerity of judgement in Princes as well as Priests lips for which reason Princes had their precepts of temperance answerable to those rules prescribed for the Priests So Solomon teacheth kings Give not thy strength unto a woman nor thy wayes this is to destroy Kings it is not for Kings O Lemuel it is not for Kings to drink wine nor for â—rinces strong drink lest he drink and forget the decree and change the judgement of all the children of affliction This place evidently shews that if their Princes were of riotous or intemperate lives they had no promise that they should not pervert the judgement of the children of affliction The conclusion hence arising is all the places that can be brought either for the King or Priests authority rather shew what manner of men they should be both in life and judgement then â—…ure them of any infallibility of judgement if they be dissolute in life This was a point never dreamt of by any before the Popes notoriously infamous lives did discredit the Titles of sanctity and infallibility which from a concert of their predecessors integrity they have usurped and inforced their parasites to frame a distinction of sanctity in doctrine separated from sanctity in life 7 It is questionable where both Priests and Princes of Judah had not an extraordinary priviledge above all other nations both for being infallible in their definitive sentences whilest they lived according to the laws which God had given them and also for their more then ordinary possibility of living according to such laws Gods blessings as is most probable in both thâ—se respects were extraordinary unto their Princes and Priests yet not so mâ—nitely extraordinary that either of them might without presumptuous blasphemy hope for ordinary integrity such as the more civil sort of heathens had much lesse for any absolute infallibility if they were extraordinarily wicked in their lives or unfaithful in their other dealings Even the peoples wickednesse did impair the force and vertue of these extraordinary blesings promised to their Kings and Priests God gave them Priests as well as Princes in his anger such as should be pliable to their humor not such as should infallibly direct them against the suggestions of the world and flesh for their spiritual good So that these gracious promises both for their spiritual and temporal governours sincerity in judgement did depend in part upon the condition of this peoples life 8 The usual Proverb was most true though the words thus inverted Like people Like Priests Thus did the wise Son of Sirach interpret Gods promises both to Priest and Princes †Because Phineas ofâ—leazar â—leazar had zeal in the fear of the Lord and stood up with good courage of heart when the people were turned back and made reconciliation for Israel therefore was there â—…venant of peace made with him that he should be the chief of the Sanctuary and of his people and that he and his posterity should have the dignity of the Priesthood for ever And according unto the covenant made with David that the inheritance of the kingdom should remain to his son of the Tribe of Judah so the heritage of Aaron should be to the only son of his son and to his seed God give us wisdom in our heart to judge his people in righteousness that the good things that they have be not abolished and that their glory may endure for their posterity 9 From what we have said it is most evident that the precepts injoyning obedience unto civil Magistrates are as large and ample as any can be found for obedience unto spiritual
Lord their God and yet did all their works to be seen of men They had often taught their Auditours to honour father and mother and learnedly discoursed upon the equity of this precept in general yet could upon private respects dispense with it in sundry particulars They said well in the former and did ill in the latter And albeit they justified their practise by tradition of the elders as the Pontificians do theirs when they absolve subjects from the bond of duty to their civil or children to their naturall parents that they may be more serviceable to the Church their mother yet their sayings in these Apologies were but accessary to their doings not comprehended under that universal affirmative All whatsoever they bid you observe and do but under the negative After their works do not for they were more desirous to be honoured as Rabbies and Fathers of the Congregation then to honour the parents of their flesh albeit they usually taught others so to do save onely when their treasury might be enriched or their own honour enlarged by dispensations which the people easily might have discerned for contrary as well to the Law of God and nature as to these dispensators own doctrine when themselves were not parties 9 From the restraint of this universal precept we may easily limit that speech of our Saviour unto Saint Peter which Bellarmin labours to make more then most universal because the surest ground in their supposals of the Popes transcendent Authority I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Matth. 16. 19. By these keyes saith Bellarmin is understood a power of loosing not onely sins but all â—ber bonds or impediments without whose removall there is no possibility of entrance into the Kingdom of heaven for the promise is generall nor is it said whomsoever but Whatsoever thou loosest c. giving us hereby to understand that Peter â—â—d bis successors may loose all knots or difficulties of what kind soever if of lawes by dispensing with them if of sins by remitting them if of controversies or opinions by unfolding them Thus far would this cunning Sophister improve the universal Whatsoever above it ordinary and ancient value in Scripture phrase further then the condition of the partie to whom the promise was made being Christs servant not his equall will suffer For what greater Prerogative could Christ himself challenge then such as Bellarmine for the present Popes sake would make Saint Peters The Universal note in this place as the like before â—includes onely an abundant assurance of the power â—…thed a full and irrevocable ratification of the Keyes right use such a shutting as none can open such an opening as none can shut as often as sentence is either way given upon sufficient and just occasions The proper saâ—ject thâ—â— limits the universall form of this more then princely prerogative is the denâ—… confession of Christ either in open speech in perpetuall actions or resolution as shall be by Gods assistance made evident against Romish assertions without derogation from the royalty of Priest-hood which within these Territories is much more dreadfull and soveraigne then worldlings will acknowledge untill they be made feel the full stroke of the spiritual sword in these our dayes for the most part born in vain 10 Whatsoever reasons else they can from any other places of Scripture pretend for absolute infallibilitie in the High Priests or Church representative under the Law fall of their own accord these fundamentall ones being overthrown But before I proceed to evince the Jewish supreme tribunall most grosly erroneous de facto I must request the ingenious Readers as many as understand Latin and can have accesse unto these great Doctor writings to be eye-witnesses with us or if it please them publick Notaries of their retchlesse impieties Of which unlesse authentick notice be now taken and propagated to posterity by evident testimonies beyond exception this impudent generation in future ages when these abominations growold and more stirred in begin so to stink that for the Churches temporall health the books of modern Jesuites must be purged will surely deny that ever any of their grand Divines were so mad with incestuous love of their whorish mother as to seek her maintenance by such shamelesse grosse notorious palpable written blasphemies as ungracious Judas would rather have choaked with an halter in their birth then have granted them entrance into the world through his throat He in comparison of these Antichristian Traitors ingenuously confessed his foul offence in betraying innocent bloud But even the flower of Romish Doctors Bishops and Cardinals are not ashamed to justifie him in betraying and the Scribes and Pharisees in solemnly condemning our Saviour For if the one sort did not erre in judgement the other did not amisse in executing what they enjoyned yet by that very Consistorie of Priests and Elders brought in by Bellarmin as chief supporters of the Churches infallibilitie was the life of the world censured to death for an Heretick or refractarious Schismatick and the Talmuâ—… taking that Consistories authority but for such as the Jesuites supposed conclude directly from principles common to the Synagogue and the Roman Church that he deserved no lesse because he would not subscribe unto their sentence nor recant his opinions 11 Again if we understand that other place The Scribes and pharisees sit in Moses seat all therefore whatsoever they bid you that observe and do universally as most Papists do and Hart out of his transmarinal Gate hismâ— would gladly have maintained it any Jew might thus aâ—â— me The Sâ—… sees solemnly bid Judas and others to observe our Saviour as a â—… and charged the people to seck his bloud therefore they were in â—… and upon pain of damnation bound so to do Do I amplifie one word or wrong them a joâ— in these collections I appeal unto their own Writers Let Melcbur Canus inferiour to none in that Church for learning and for a Papist a man of singular ingenuitie be judge betwixt us If from his words as much as I have said do not most directly follow let me die the death for this supposed slander Against the absolute infallibilitie of Councels or Synods maintained by him in his fifth Book our Writers as he frames their Argument thus objects The Priests and Pharasees called Councels whose solemne sentences were impious because they condemned the Son of God for such in like sort may the Romish Prelacie give sentence contrary unto Christ Unto this Objection saith Canuâ— the answer is easie Let us hear it The practises of the Priests were indeed against our Saviour but the sentence of man otherwise most wicked was not onely most true but withall most profitable to the Common-weal Yea Saint John the Evangelist tels us it was a divine Oracle
Evangelist and led him to Caiaphas the High Priest where the Scribes and Elders were gathered together And lest a Jesuite should have picked a quarrel at the time of their assembly as if they had met at some unlawful hour Saint Luke saith as soon as it was day the Elders of the people and the High Priests and the Scribes came together and led him into their Councel and examined him upon the very fundamental point of faith Saying art thou The Christ tell us For affirming this which is open infidelity to deny the High Priest himself not missed by any witnesses but from Christs own words which he himself had heard pronounceth sentence against him And if this were not enough he proposed the matter to the rest of his associates What think ye and they answered and said He is worthy to die After all this they urged the people to approve of this their Sentence perswading them to ask Barrabas and to destroy Jesus And so strongly had they conjured the multitude by their pretended authority that they apprehend this their choice as a point of faith or good service to God and his Church For when Pilate laieth his bloud unto their charge All the people as the Text saith all such as relied upon the Scribes Pharisees or their high Priests answered and said His bloud be upon us and our children One of your lay Papists could not have been more throughly perswaded of your Churches authority nor more violently bent against John Hus or any other of Christs Martyrs for the like reasons then this whole multitude was against Christ being condemned by the High Priest speaking ex Cathedra Here were more conditions and more solemnities observed in this proceeding of theirs then you require in the Pope speaking ex Cathedra Theirs was a publick assembly and sentence was given by joynt consent in the Consistory and in the morning you hold it sufficient for the Pope to give his desinitive sentence alone without evidence of the fact it self whereunto he ties mens faith as shal appear by your own confessions Nor do you limit him any time as wel in the afternoon as in the forenoon as wel for ought we can gather when drink is in and his wits out of his head as when he is sober For you hold it not necessary for him to use any long deliberation But if it be his wil to bind all Christians to believe him the whole Church must believe that he was herein directed by the Holy Ghost for the Church is bound to hear their chief Pastor And if he bind all men to believe him then must all of necessity believe that he was infallibly assisted by the Holy Ghost in shewing that which he binds them to believe for otherwise the whole Church might erre nay were bound to erre because it is bound to believe the Pope These consequents are your own not mine as may in part appear from what hath been already more fully from what shal be said hereafter Besides the whole multitude of the Jewish people heard the Priests and Elders utter their opinions concerning Christ and his doctrine viva voce we have the Popes decrees but by hear-say Either was this sentence pronounced ex Cathedra or else it wil be hard for you to prove that any sentence in your Church hath been so pronounced or can be although the Pope himself be present in the Councel and be an eye witnesse of all proceedings 8 Yet if any of you should here shufle as ye usually do at the last pinch and say Howsoever Valentia or some others of our learned but private spirits may define what it is to speak ex Cathedra yet we know not whether our Church hath so desined it or no and therefore although these High Priests and Elders did observe all the circumstances which these doctors require in a sentence given ex Cathedra yet for ought we know they might â—ay sure they did fail in some circumstance which we know not and did not indeed speak ex Cathedra albeit they seemed so to do wherefore this doth not conclude against the Popes infallible authority when he speaks ex Cathedra if any of you shall take this last hold as I cannot imagin any other left you we shal quickly beat you out of it For let it be granted for disputations sake that the Pope hath as ye suppose these Jews had an infallible authority when he speaks ex Cathedra yet seeing it is a matter so hard to be known even by these that hear him whether he observe all circumstances required to the exercise and true use of such infallible authority and whether he speak ex Cathedra or no when he may seem to sundry so to speak it would be the only safe course for all Christian Churches utterly to renounce all obedience to him but upon examination of his doctrine to stand continually upon their guard lest under pretence of this his infallible authority when he speaks ex Cathedra he may work some such inestimable mischief unto the Scriptures or Christs chosen here on earth as these High Priests did unto Christ himself by his seeming to speak ex Cathedra when he doth not If by abusing this his infallible authority he should either make away these Scriptures or animate the people to imbrue their hands in the bloud of Christs dearest Saints it is not his speaking ex Cathedra that can redeem their souls from hell nor restore Gods word again for these are matters of an higher price then that they should be purchased with two or three words of his Holinesse unhallowed mouth 9 To conclude if this authority of your Church be but such as the ancient Church of the Jews had you cannot expect any faithful people should otherwise esteem of your decrees then the faithful in our Saviours time were bound to esteem of the Jewish High Priests and Elders whom surely they did not take for Christs only nor best friends If the Popes infallibility be but such as these High Priests had you may be as guilty of the bloud of Christs Saints as they were If you wil challenge as indeed you do greater authority then they had ye must of necessity renounce your principal arguments brought to prove it CAP. XVI That Moses had no such absolute authority as is now ascribed unto the Pope That the manner of Moses his attaining to such as he had excludes all besides our saviour from just challenge of the like 1 WHether Moses were a Magistrate as the Papists think spiritual or as others meerly civil or whereunto upon grounds in due places to be discussed I most incline actually neither and virtually both it wil suffice for proof of our conclusion that the Pope is no servant of God but an adversary in that he exalts himself above Moses whom none besides the High Priest and sole Mediator of the new covenant was to equalize in soveraignty over Gods people
Come and see a man that hath told me all things that ever I did is not he The Christ Upon their like experience fully consonant to the same common notion on conceit of the Messias did a many of that City conceive Faith from the womans report but moe because of his own words And they said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that This is indeed The Christ the Saviour of the World From the like but more lively experience of his discovering secrets did his Disciples make that confession Now know we that thou knowest all things and needest not that any man should ask thee By this we believe that thou art come out from God 16 The manifestation of this Prophetical Spirit did give life unto his greatest miracles in working Faith for his Disciples believed in him after his resurrection because he had foretold his reedifying the Temple in three dayes space Which speech of his the foolish Jews not knowing His Body to be the true Temple wherein their God did dwell after a more excellent manner then between the Cherubins take as meant of the materiall Temple which had been fourty six yeers in building But saith Saint Iohn Assoon as he was risen from the dead his Disciples remembred that he thus said unto them and they believed the Scripture and the word which Iesus had said Nor did they compare these two together by chance for our Saviour often inculcated this Method as of purpose to imprint the former Oracle of Isaiab in their hearts To assure them of his going to his Father he expresly tels them Now I have spoken unto you before it come that when it is come to passe ye might believe Foretelling the persecution of his Disciples he addes These things have I told you that when the hour shall come ye might remember that I told you them That glory likewise which God had professed he would not give to any other he foretels should be given Him and so demands it as if He that did glorifie and He that was glorified were both One Father Glorifie thy Name Then came there a voice from heaven saying I have both glorified is and will glorifie it again How had he glorified it before By glorifying this great Prophet who did fully expresse but for exceed Moses in all things wherein Former Prophets did resemble him but came far short of him When was he so glorified At his transfiguration upon Mount Tabot which none without Sacrilegious impiety could have foretold as likely to befall him self save he alone that had not as Moses onely seen the Similitude of the Lord but being in the Forme of God thought it no robbery to be Equal with him Yet this Prophet of whom we speak though like to his Brethren in shape and substance to assure them he should come in the Glory of his Father foretells his Disciples that some of them should not die untill they had seen the Kingdom of God come with Power which was accomplished in that Transfiguration where as Saint Peter witnesseth He received of God the Father honour and glory when there came such a voyce unto him from the excedent glory This is my beloved Son in whom I am well pleased Yea so well pleased as for his sake the world might henceforth know how ready he was to hear all that through faith in his Name should call upon him even such as had displeased him most For this cause the Codicil annexed to the divine Will and Testament here signified immediately after to be sealed with the bloud of this Best Beloved Son was that reciprocal duty before intimated in the Law Hear Him as is specified by three Evangelists For more publick manifestation of his Majesty as then revealed but to a few was that glorious commemoration of it lately mentioned celebrated again in the audience of the multitude This voice saith our Saviour came not because of me but for your sakes And in that place again after his wonted predictions of things should after come to passe as of his victory over death he testifies aloud to all the people that he was the great Prophet foretold by Moses sweetly paraphrasing upon his words And Jesus tried and said He that believeth in me believeth not in me but in him that sent me And if any man hear my words and believe not I judge him not for I came not to judge the world but to save the world He did not accurse such as would not acknowledge his authority or derogated from his person or miracles nor needed he so to do for he that refuseth him and receiveth not his words hath one that judgeth him the word which he had spoken it shall judge him in the last day This was that which Moses had said And whosoever will not hearken unto my words which he the great Prophet shall speak in my Name I will require it of him to wit in the last day of accompts For I have not spoken of my self but the Father which sent me he gave me a commandement what I should do and what I should speak And I know that his commandement is life everlasting the things therefore that I speak I speak them so as the Father said unto me What is this but that speech of Moses improved to it Full Value according to the circumstances and signes of those times and as it concerned the Lord and Prince of Prophets I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him 17 This being the last conference our Saviour was willing to entertain with the Jews this his last farewell given in Moses words warrants me to construe that speech of Saint Iohns though he had done so many miracles before them yet believed they not on him as I have done the like before to wit That not his miracles considered alone but with Mosaical and Prophetical writings or common notions of the Messias thence conceived or especially as they concurred with his own predictions did immediately condemn the Jews Under the name of works his words are comprehended such at the least as foretell his admirable works or in generall all those solemn invocations of his Fathers name in such predictions as had he not been the Son of God would rather have brought speedy vengeance from heaven upon his head then such glorious testimonies of his Divinity And to me our Saviour seems to call his very words works in that speech to philip Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Howsoever as all the works of God were created by this Eternall Word so
as shall be declared in due place The place he means is where he disputes whether the Pope be bound to consult other authority besides his own or use any means to search the truth before he passe sentence ex cathâ—dra that is before he charge the whole Christian World to believe his decision This he thinks expedient but so far forth onely as if it please his Holinesse to enjoyn the belief of some particular point upon the whole World all must believe that he hath consulted Scripture and Antiquity as far as was requisit for that point as you shall after hear 2 That in such Controversies he includes The means of knowing Scriptures to be the Word of God is evident out of his own words in the fore-cited place For the knowledge of Scriptures he would have to be an especial point of faith yet such as cannot be proved by Scripture but by this living and speaking authority as he expressely contends in the eleventh paragraph of the same question His conclusion is If it be necessary there should be some authority though humane yet by divine assistance infallible to sit as Mistresse and Judge in all controversies of faith and not to be appropriated to any deceased as is already proved it remains that it be alwayes living in the Church alwayes present amongst the faithfull by succession he means of Popes Thus you see the present Pope must be Judge and Christ and his Apostles must be brought in as witnesses And yet whether there were such a Christ as Saint Matthew Mark Luke and John tell us there was or whether the Gospels which go under their names be Apocryphal and that of Bartholomews onely Canonical we cannot know but by the Popes testimony so that in the end he is the onely Judge and onely witnesse both of Christ the Apostles and their writings yea of all divine truths at least assisted with his Bishops and Cardinals Which Bellarmine though otherwise a great deal more wary then Valentian hath plainly uttered Unlesse saith he it were for the authority of the present Church of Rome he means the Trent Councel the whole Christian faith might be called in question so might all the Acts and Decrees of former Councels his reason was because we cannot know these Antiquities but onely by Tradition and historical relation which are not able to produce divine firme infallible faith 3 Thus whilest this great Clerk would dig a pit for the blind for he could not hope I think this block should stumble any that hath eyes in his head he is fallen into the middest of it himself by seeking to undermine us he hath smothered himself and buried the cause he was to maintain For if without the Trent Councels testification we cannot by divine faith believe the Scriptures or former Councels to be of Divine authority How can such as were born within these thirty yeers believe that Councel it seâ—t which ended above fourty years ago Few this day living were Auditors of the Cardinals and Bishops decisions there assembled not hearing them their saith must needs be grounded upon hear-sayes Again if it be true the Scriptures cannot be known to be divine but by the Authority of the present viâ—ible Church If this Church do not viva voâ—â— confirme all Christians in this fundamental truth their faith cannot be divine but hu mane What the Pope or his Cardinals think of these points is more then any living knows unlesâ—e they hear them speak and then it may be a great question whether they speak as they think Pope Alexander the sixths decisions should have been negative like the fools bolt in the Psalm Tâ—erâ— is no God No Christ No Gospel for so his meaning might have been interpreted as they say dreams are by contraries seeing he never spake as he thought Lastly if the Trent Councel were so necessary for the confirmation of Scriptures and other Orthodoxal writings how detestable was your Clergies backwardnesse to affoord the Christian World this spiritual comfort For whether fear it were the Popes Authority should be curbed on meer sloth and neglect of matters divine that did detain them their shifts to put the Emperour off the Reader may sufficiently conjecture from Sepul veda at that time Chronicler to the Emperour in his Epistle to Cardinal Contâ—râ—â— one of the Popes Legates in that Councel That my intermissâ—â—n of writing and silence in that question concerning the Correction of the â—ear hath 〈◊〉 so long I wish the fault had laid in my slouth or forgetfulneâ—â— that I might have been hence ocâ—asioned to acknowledge and depreccate the blanâ—â— rather then as noâ— I freely must impute the true cause to the negligence of your Romanâ— Priests whom I perceive to wax cold and to think of nothing lesse then of calling the Councel with hopâ— whereof as heretâ—fore I was excited so now â—â—spair hath made me dull For I see well that such as are most bound to have a â—â—gilant care oâ— the Churches publick welfare and not to foreslow any opportunity of increasing her dignity never so much as mention the Councel at this time as necâ—ssary as alwayes usefull but when Christians either are alâ—caay or are likâ—… be at viriance In one word never but then when there is sure hope it may bâ—… hindeâ—ed by their discord For when peace gets it turn and all is quiet not 〈◊〉 word of the Councel So as what they aime at by these unseasonable 〈◊〉 is so manifest as will not suffer the slon est capacity to live in doubt or sâ—â—pition 4 This great Learned Antiquaries Learned advice in â—…â—ile sent to the same Cardinall then imployed by the â—… cel was not to suffer matters Decreed in any former â—… assembled together to be disputed or called in question Sufferance hereof was in his judgement no lesle prejudicial to the State Ecclesiastick then unto the temporal it would be to permit malefactors traverse the equity of publick Lawes established and known after sufficient proof or confession made of Capital offences committed against them The marginal quotations of the Trent Councel compared with this grave admonition which had antiquitie-customes Canonical as the Authour urgeth to give it Countenance may serve as a perfect Index for our instruction with what prejudice the Bishops there assembled came to determine by whose manuduction or set rules they drew their supposed inerrable lines of life Now it is impossible any determination that takes it force from multitude of voyces should be either in it self more certain or more forcible to perswade others then are the motives or inducements that swayed the suffragants so to determine and these in this case could by Bellarmines reason be but historical perswasions or presumptions For no Jesuite I think will say these Bishops had the Popes sentence ex Cathedra to assure them before-hand what Councels had been lawfully called and fully confirmed or whether all the ancient Canons they afterwards reestablished were already as authentick and
Without the help or ministerie of man We maintain as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceive and speak of the Church indefinitely taken not consined to any determinate place not appropriated to any individual or singularized persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As he that should say Socrates by man was taught his learning doth not mean the specifical nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect we use when we say Every one that truly cals God father receives instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith unto whom such Filial Obedience as elsewhere we have spoken of is due The difference likewise between the Romanists and us hath partly been discussed before In brief it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing us to the Infallible Truth or true sense of Gods word yet no infallible Rule whereon finally or absolutely we must rely either for discerning divine Revelations or their true meaning But as those resentâ—â—ances of colours which we term Species visibiles are not seen themselves though necessary for the sight of real colours so this Minisiery of the Church alâ—… in it self not infallible is yet necessarily required for our right apprehension 〈◊〉 the Divine Truth which in it self alone is most infallible yea as infallible to us as it was ‖ to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiving it They conceived it immediately without the Ministery or instruction of man so cannot we This difference elsewhere I have thus resembled As trees and plants now growing up by the ordinary husbandry of man from seeds precedent are of the same kind and quality with such as vvere immediately created by the hand of God so is the immediate ground of ours the Prophets and Apostles Faith the same Albeit theirs was immediately planted by the finger of God ours propagated from their seed Sown and cherished by the daily industry of faithful Ministers 3 Neither in the substance of this assertion nor manner of the explication do we much differ if ought from Canus in his second book where he taxeth Scotus Durand and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church The Apostles and Prophets saith he resolved their faith into truth and authority divine Therefore we must not resolve our faith into the humane authority of the Church For the faith is the same and must have the same Formal Reason For better confirmation of which assertion he adds this reason Things incident to the object of any habit by accident do not alter the formal reason of the object Now that the Articles of faith should be proposed by these or these men is meerly accidental wherefore seeing the Apostles and Prophets did assent unto the Articles of faith because God revealed them the reason of our assent must be the same Lastly he concludes that the Churches authority miracles or the like are only such precedent conditions or means for begetting faith as sensitive knowledge exhortations or advise of Masters are for bringing us to certain knowledge in demonstrative faculties Had either this great Divine spoken consequently to this doctrine in his 5th Book or would the Jesuites avouch no more then here he doth vve should be glad to give them the right hand of fellowship in this point But they go all a wrong way unto the truth or would to God any way to the truth or not directly to overthrow it Catharinus though in a manner ours in that question about the certainty of salvation saith more perhaps then they meant whom Canus late taxed Avouching as Bellarmin cites his opinion that divine faith could not be certain and infallible unlesse it were of an object approved by the Church Whence would follow what Bellarmin there infers that the Apostles and Prophets should not have been certain of their Revelations immediately sent from God until the Church had approved them which is a doctrine wel deserving a sharper censure then Bellarmin bestows on Cathirinus Albeit to speak the truth Bellarmin was no fit man to censure though the other most worthy to be severely censured Catharinus might have replied that the Prophets and Apostles at least our Saviour in whom Bellarmin instanceth vvere the true Church as wel as they make the Pope Nor can Valentia's with other late â—esuites opinions by any pretence or thew hardly Bellarmins own be cleared from the same inconveniences he objects to Catharinus as will appear upon better examination to be made hereafter CAP. XXVII That the Churches Proposal is the true immediate and prime cause of all obsolute belief any Romanist can have concerning any determinate divine Revelation 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we believe divine Revelations This speech of his is Equivocal and in the equivocation of it I think Valentian sought to hide the truth The ambiguity or Fallacy is the same which was disclosed in Bellarmins reply unto us objecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or divine revelations may be taken either indefinitely for whatsoever God shall be supposed to speak or for those particular Scriptures or Revela tions which we suppose he hath already revealed and spoken Or Valentian may speak of the object of our belief not of belief it self If we take his meaning in the former sense what he faith is most true For the Churches infallibility is no cause why we believe that to be true vvhich vve suppose God hath revealed nor did vve ever charge them with this assertion This is an Axiom of nature presupposed in all Religions yet of which none ever knew to make so great secular use as the Romish Church doth But if we speak of that Canon of Scripture which vve have or any things contained in it all which vve and our adversaries joyntly suppose to have come from God the only cause vvhy vve do or can rightly believe them is by Jesuitical doctrine the Churches infallibility that commends them unto us 2 If that Church which Valentian holds so infallible should have said unto him totidem verbis you must believe the books of Maccabees are canonical even for this reason that your holy Catholick Mother tels you so he durst not but have believed as wel the reason as the matter proposed To wit That these Books were Canonical because the Church had enjoyned him so to think albeit his private conscience left to Gods grace and
c. He hath not God for his Father that hath not the Church his Mother 465 Churches proposal the Cause of Romish faith 467 The Church the Church see Templum Domini Church see Infallibility Belief The Enthusiasts Circle 150 Circle dolus circulatorius 291 to 293 508 Sacrebosco in a Circle 294 297. see Valentian Coaliers Circle 242 Coaliers Catechisme 292 Conditional see Assent faith belief obedience Cassius his sacriledge at Jerusalem and pilling the Jews punished 67 Crassus his sacriledge at Jerusalem the cause of his destruction 65 66 Crassus his overthrow and sin misapplied ib. Crassus his sinne pointed out in his punishment 66 67 Young Crassus and Old their Ominous stumble as they came out of the Temple at Hierapolis 65. c. St. Cyprian sinned not deadly in contradicting Pope Stephen sayes Bellarmin 313 m. Cup confessed by the Trent Council usuall of old yet forbid by it 330 c. and that upon a Text fore strained 332 c. Cup essentiall 335. Pope may grant it 338 m. A Queen poisoned in the Cup Greg. Tours 330 Council of Trent cited D DAlilah by Poets made Scylla 48 Day of the Lord not limited to one day 100 102 Deliverance from Popery like that from Egypt 138 Divine Authority ground of faith 7 Dialogue of Protestant and Papist 485 Dialogue of Catech. and Consistory 489 Differences dissensions amongst Learned See Scripture Disobedience see Obedience Deucalions flood 50 c. Divels believe how 3 Doctrine Christs doctr tried by Moses his and the Prophets Popes must not be so no not by Christs 428 Belief of Christs Doctrine without triall by Moses c. had been not belief but blindness 429 Christs Doctrine is to Moses his c. as the Conclusion is to the premisses 430 S. Peter proves his doctrine by Moses and the Prophets 453 S. Paul lets his doctrine be examined 456 So doth Christ 428 All doctrine to be tried by scripture 458 Doctrine of Infallibility dangerous to States 499 507 worst of all errors heresies blasphemies ib. in Canonizing Saints dangerous 501 danger from Gods wrath 502 more of the danger of that doctrine 503 This doctrine inverts the Frame of Christian Religion ib. Doubts may arise from extending unduly the meaning of scripture 179 One may in some Case obey or disobey not without doubt yet without sin 180 Every doubt is not sufficient to deny obedience 186 The Text He that doubts c. expounded 179 180 Adam condemned for eating though he doubted not about it 185 One may sin doubting of the Popes or Churches power yet not sin in examining it whilest he doubts says Bell. 313 m. 458 m. 420 Dreams of them in particular 27 c. Wickedness worldliness policie caused defect of Gods warning men by Dreams 29 Bassinas Dream 41 Dreams usual amongst the Patriarchs c. 28 yea to eminent persons and others perhaps that knew not the true God 29 Strabo says Moses taught chastity requisite in those that expected direction from God in Dreams 29 E EDition vulgar part Lucians part S. Jeroms part Theodotions the heretick saies Bellarmine 300 See translation Ecclesiastick writers of the first age why so silent of the wonders of that age 98 99 End he that commends the end commends the necessary means is a rule 420 Eleazar presents a Golden beam to Crassus 66 Emicho wastes the Jews and kils twelve thousand of them 116 Enthusiasme dangerous 150 c. England Jews calamities there 120 c. See Jews Euphrates compounded of Hu prath 56 Evidence excluded from belief 2 Evidence drowns belief 2 Evidence excluded from the thing directly believed not from things united to it 2 Exceptions See objections and universal Experiments of Scripture-truth in our selves how to be found 140 to 145 how to be framed in our selves 144 Experience confirmed S. Peter in the truth of a known Oracle 140 Experiments fruitful and powerful in hearts prepared 142 c. Experiments uneffectual in hearts indisposed why 143 c. Experiments of scripture truth small in our dayes and why so 145 Script as rule of dyet Experiments as nutriment Gods spirit as the digestive 150 c. Experiments confirm faith 408 411 428 433 508 Experience of evil threatned begets hope of good promised 415 F FAbius Ursinus his Oration 50â— Fables resembling truths Helicon Bâ—â—r Cadmus Moses Scylla Dâ—lâ—la Nâ—obe Lots wâ—… 47 c. 59 Fathers how they used the authority of the Church 243 Faith to beget it in children parents instructions be necessary 411 412 413 Faith confirmed how See experiments Jeremies Faith confirmed by seeing Gods threats fulfilled 416 Gideons Faith confirmed 414 To settle and ripen Faith a rule 421 See rule Christ risen revived his disciples Faith by what Moses and Prophets had foretold of him 449 Not of Faith three meanings of that text or phrase 177 to 184 The universality of it limited 178 See Actions see doubts The doubt and disobeying may be not of Faith as well as the positive action 179 Omission may be not of faith as well as commission 185 Implicate Faith Romish differs from conditional Belief 196 Popish writers make the Church mistress of mâ—ns Faith 197 Roman rule of Faith unsufficient 297 to 305 Of Romish Faith the first main ground â—…ds to Atheism second to Heathenism c. 484 c. Resolution of Faith by Valentian 292 464 c. He resolves Faith into the Churches authority not into the first verity 471 472 c. Not into Gods veracity or truth of his word 478 c. Resolution of Faith two fold 472 Foundation what a Foundation the Papists make Christ 356 G GIdeons faith confirmed 414 Gersons caveat to the Pope about Canonizing of Saints 501 Godesaealchus a dutch priest perswades the King of Hungary to kill the Jews 117 Greek letters and inventions taken from the Hebrew 57 Great day of the Lord not to be limited to one day 100 102 Gyants frequent in Moses's daies 35 c. Gyants about mount Vesuvius 101 Gods patience to the Iews a mercy to the Gentiles 80 c. Gods mercy and justice exemplified in the Iews 91 Gods justice and wisdom in the Iews calamity 133 His proceedings against them even to this day most just and most wise ib. Gods favours to Ancient Iews paralleld with the the like to the Gentiles 135 c Gods judgements why not so signal now as in former times 137 Gods providence in the reformation from Popery remarkable 138 c Gods providence how little observed 143 c Gods providence in making the Papists to acknowledge the Apocalyps for Canonical 148 Gods providence in preserving clauses of scripture 149 Gods Spirit not to be discerned but by his fruits 150 H HAnnahs faith confirmed by experiment 142 c Of Hannah more 143 Harmony of sacred Writers 17 c Henry 3. cruel to the Iews 123 Henry 8. by prosopopaeia brought in 372 Heathen objections against the Iews all prevented by Iewish Writers 78 c Hereticks urge scripture 235
mulierum exercendis illorum impietas 〈◊〉 â—o processisset ut pro communi omnium incolumitate expediret tanti vim morbi celeri remedio coercere omnino 〈◊〉 tejiciendos ex civitatibus decrevit Hieron Rubeus lib. 11. hist Raven Of the â—… some â—… which â—… Moses and the Prophets Such speeches do not import an Absolute Cause of the thing but of our instruction or perswasion concerning it A comparison of the â—… Jews â—… with the stedfastnesse of Abrahams faith Deut. 29. 19. * Vide Socratem lib. 7. cap. 16. Krantzium lib. 10. Wandalorum c. 18. PapiriuÌ„ Masson lib. 3. p. 335. ex Villaneo Vide Hollinshead An. 40 Hen. 3. alibi At Prage in the year 1240. or thereabout they crucified a Christian Die Sacra Parasceves Krantzius lib. 7. Wandalorum c. 40. Vide Ezah 6. * Vide 〈◊〉 cap 〈◊〉 â—â—gr 〈◊〉 Gods Favours to the Ancient Israelites Parallel'd by like Blessings upon the Gentiles Exod. 25. 40. Heb. 8. 5 †Matth. 16. 3. Luke 12. 54. The Jews 〈◊〉 is an especial Light unto the Gentile Rom. 11. 25. â—…4 〈◊〉 Esay 5. 4 6. The Desolation of the Jews the most Effectual Sign for confirming Christian Faith Levit. 16. 44. A Parallel of the Israelites deliverance from Egyptian and Ours from Rome Babrlonish Ihraldom * Interim si Pontificii omnino cum Judaeis signuÌ„ habere velint accipiant hoc quod nos suâ— rhi miraculi loco habcmus unicum virum eumque miserum Monachum absque omni mundana vi Romanorum Pontificum tyrannidem quae tot seculis non tantùm potentissimis Regibus sed Toti Orbi Formidabilis fuit oppâ—gnasse superesse prostravisse juxta Elegantissimos versiculos Harmon Evangel cap. 59. ‖ Dolebat sanctissimo viro non solum vitam eorum quibus religionis confessio mandata erat nefariis sceleribus inquinari sed serpere etiam in religionem maximos errores Ideò de illis everteÌ„dis plurimum laborabat Sed quod tandem â—dcsct râ—pae authoritatem quousque processisset diffideret ne unos homo tanto negotio par esset de seipso spem â—… opravit ut omnes docti viri conjunctis studiis papam in ordinem redigerent Idem dixit quum paulo ante â—… infâ—â—â— us Lutheri propositiones de indulgentiis vidisset Lurherum in bonam causam ingressum esse sed unius â—… vires nihil valere ad tantam pontificis potentiam infringendam quae nimium invaluifâ—eâ— Et lectis approâ—… propofitionibus Luthâ—â—i exclamasse fertur Frater c. Johan Wolf in prafat ad Kranizii opera S. Peters Belief of known Orâ—dâ—â—â—nsâ—meâ—â— Eâ—pâ—… Jâ—â— 34 19. Wisd 6. 7. Acts 10. 34. Deut. 32. 29 30 39. Naaman without the written word by Experiment confirmed in the truth of what was written in the word 2 Kings 5. 15. Verse 17. 2 Tim. 3. 5 6 7. Beâ—… effects of Experiments lesse wonderful in Anna. 1 Sam. 2. 2. * De Prophetiâ Hannae vide AugustinuÌ„ lib. 17. de Civ Dei c. 4. Different Operations of like Experiments in diverse parties with their causes †1 Kings 20. vers 23. General directions for the right making of Experiments in our selves The causes why so many in â—ur dares have little 〈◊〉 〈◊〉 Experience of the truth of divine 〈◊〉 * The testimonies of the Ancient Israelites and modern Jews for the Canon of the old Testament is most Authentick For even those Aâ—… Fathers which our adversaries alledge to ackknowledg some more Books for Canonical then our Church doth did it only upon this Errour that they thought there had been more in the Canon of the Hebrew upon whose testimonies they relied as will be made clear against the Papists 〈◊〉 â—…at Mâ—… 11. 1◠〈◊〉 be 〈◊〉 phâ—…â—â—â—nem c. That is their writinâ— wâ—re the complâ—at 〈◊〉 of 〈◊〉 and infallible means of salvaâ—ion until John Yet can it not be proved that any Book held by our Church for Aâ—…al 〈◊〉 contained either undeâ— thâ— Law 〈◊〉 Proâ—â—â—ts 〈◊〉 the Historical books of the Hebrew Canon are Evident it is that the bâ—â—ks 〈◊〉 〈◊〉 and Mâ—…s were writ since Mâ—lâ—chies time from whom till John no Prophet was to be expected â—ut Mosâ—◠〈◊〉 〈◊〉 by 〈◊〉 recorded in Histories and prophetical commentaries till Malachies time Inclusive was to be the immediat◠〈◊〉 for dâ—…ning the Great â—rophâ—â— See Lib. 2. c. 17. numb 3. 4. l. 1. c. 17. ‖ The divine Authority of Some Books in the new Testament especially the Apocalypse doubted of by the Ancient brought to light in later times Wherein the Testimony of the Rimish Church in discerning some Canonical Books is most available †How our firm Assent to some Principal mat ters revealed in Scriptures 〈◊〉 our Faith unto their whole Canon * This is that Circle which the Adversary 〈◊〉 as a Counterâ—… to us whilest we seek to overthrow their Circular â—… The Objects 〈◊〉 may justly be 〈◊〉 upon the Enthusiast but not on Our Church as shall appear in the 〈◊〉 Section of the Second Book †Proficiâ—â—tibus ut admonet P. noster Ignatius L. Exercit de dignosc spirit Spiritus malus se dure implacide violenter quasi cum strepitu quodam ut imber in saxa decidens infundit Bonus vero iisdem leniter placide suaviter sicut aqua irrorat spongiam Illis vero qui in deterius proficiunt experientia docet contrà evenire Delrius disquisit Magic lib. 4. cap. 1. q. 3. sect 6. 2 Tim. 3. 16. The Romanists 1. Objection set down here is answered in the next Chap. c. * This 〈◊〉 is answered Chap. 19 â—…c 〈◊〉 2. †This is R◠〈◊〉 and an sâ—… Chap. â—… ‖ Answered Chap. 12. * Tot verò traÌ„slationes mutationes sinc gravissimo periculo incoÌ„modo non fierent Nam non semper inveniun cur idonei in terpretes atque ita multi errores coÌ„mitterentur qui non possint postea sacilè tolli Cum neque Pontifices neque Concilia de tot linguis judicare possint Bellarm lib. 2. de verbo Dei cap. 15. in Fin. * Were their Objections against us pertinent not the Popes Infallibilitie but the Priests and Jesuites Honestie or Fidelity should be the Rule of mose Lay Papasts Faith †Concil Trident Sessione quarta Granting the Pope to be as infallible as God himself yet were not his Decrees related by his messengers to be so much believed as Gods written Word received by us them because it is more free from suspition of Forgerie then they can be harder to be Counterfeited then they are †A brief Answer to the Objection concerning the Illiterate In what Sense the Scripture or written Word may be said to be the Rule of their Faith-see chap. 11. parag 3. and 4. How far such are to rely upon their Instructors Authority see chap. 8. ‖ See chap. 16. * The want of skill in sacred tongues in former ages was for their ingratitude towards God and loving of Darknesse more then
falsò definiretur Id quod facere Deus possit aut Pontificem de medio tollendo ne ipse sed successor potius rem decerneret aut interna mentis illustratione vel alio aliquo modo Pontificem ab errore revocando Neque vero 〈◊〉 providentia Dei in similibus casibus miraculosa esset consenda â—â—d esset potius quidam effectus ejus legis ordinatiae qua Deus per promissiones de veritate factas sese obstriuxit Ecclesiae Ac â—… hujus rei exemplum illud proferri potest quòd cùm Joannes xxij existimareâ— sanctorum animas ante diem â—udicii divinam essentiam non videre idque eo tempore quo in Ecclesia sicut Canus etiam lib. 6. de locis Theologicis cap. ult ad 1. argument notavit nondum erat satis explicata haec controversia ad rem definiendam sese compararet prinsquam id faceret è vita excessit Benedictus successor contrariam sententiam definivit Homines Animales cum additamento †Quis autem carnalis animalis homo non per phantasmata sui cordis evagetur constituat sibi Deum qualis ei pro suo carnali sensu placuerit atque ita credit tantum longè aliter quam Deus est quantum à veritate vanitas distert Veristimam quippe sententiam dixit Apostolus plenus lumine veritatis Animalu inquâ—t homâ— non percipit quae sunt spiritus Dei. Et tamen de iis faec dicebat quos jam â—uisse baptizaâ—os ipse manifestat Beda in hunc locum ex Augustino l. 3. de Baptismo This Opposition betwixt the Spirit and the Flesh is as we say in Schools Formal or directly contrary so as this Rule and that other late mentioned Rom. 12. hold as true in the Pope as in any If he fashion himself as much to this he is as disproportioned to the world to come as any other If he be as Carnal as other men he is altogether as incompetent a Judge of things belonging to the Spirit of God as others are whosoever Beda in the same place addeth Ad animales pertinet vetus Testamentum ad ad spirituales novum Veteris aâ—tem Sacramenta ceâ—averunt sed concupiscentiae tales non ceâ—â—averunt In illis enim sunt quos Apostolus jam per Sacramentum novi â—… adhuc tamen dicit animales non posse percipere quâ— sunt Spiritus Dei * No â—…al â—… or Desire habiâ—uate but harbour â—… â—f the Soul be well searched or â—… directly crossed as â—hall â—… hereafter appear so that men of â—… â—â—ly conceive well either of such Spiâ—…â—ot directly opposite to their peculiar â—… else of such Generalâ—…es as may be prosecuted â—… to their Affections †The matter of â—… against the Holy Ghost was their â—… in whâ—m he rested with an unclean â—… Maâ—k cha 3. vers 22. â—0 The â—… if I may so speak of that Sin in them was â—… of that conceit against the Evidence of â—… Christs Life and Actions bearing â—… of his Sanctification by the Blessed Spirit The â—… in the Jew and modern Jesuite is all â—… self same impiety only inverted to say 〈◊〉 think the Deâ—il is Author of Goodnesse or the Holy Gâ—…â—f 〈◊〉 tâ— make the Devil a Familiar of the Sâ—n â—… and the Son of Satan an Associate of the Holy Spirit Whether the Popes Works do not oft-times as truly â—… his Impurity as Christ did his Sanctity The Adâ—… will scarce question I will not conclude but God 〈◊〉 the â—…suites Paâ—asitical Eâ—comioâ—s of their Popes Saâ—red Authority â—e not wilful as were the Jews Deâ—… of our Saviour ‖ That the 〈◊〉 hath no such aâ—sâ—lute Authority 〈…〉 from S. Peter pâ—â—ved â—y Sâ—… a * Acts 8. 20. * Mark 4 24 25. And he said unto them take heed what ye hear with what measure you mete it shal be measured unto you and unto you that hear more shall be given For unto him that hath shal be given and from him that hath not shal be taken away even that he hath ‖ Jer. 31. 34. †Apostolus autem spiriâ—â— sancto 〈…〉 scientiam tunc prodesse cum chariâ—as inest sine hac autem infâ—are id est in superbiam 〈…〉 extollere Augustin lib. 9. de Civit. Dei cap 20. The like Affection in the Pope or Clergy of Rome maketh thâ—m arrâ—gate 〈◊〉 â—nto themselves in this businesse of establishing Belief That which S. Austin addeth in the same place seemeth 〈◊〉 〈◊〉 of them Est ergo in daemonibus scientia sine charitate ideo tam 〈…〉 religionis servitutem quam vero Deo deberi sciunt sibi sategerint exhiâ—eri quantum 〈◊〉 apud quos possâ—â—t adhuc agunt And again Contra superbiam porro Daemonum qua pro meritis possidebatur genus humanum Dei humilitas quae in forma servi appaâ—uit quantam virtutem habeat animâ— hominum nesciunt immunditia elationis 〈◊〉 daemonibus similes superbia non scientia * The first of the Coâ—…th 3. Chapt. vers 18. Vid. Jâ—b 37. vers 24. †Mat. 18. 3. 〈◊〉 Simpliâ—ity such as the 〈◊〉 meant when he said Oâ—…e officium simplex est and Plain Dealing are Qualities best Symbolizing with the inteâ—nal Propriety of Scriptures Psal 19. 7. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 25. Vers 27. a Oâ— if they â—… * Insâ—… iâ—quit aniâ—… 〈◊〉 in scriptuâ—as sacras 〈◊〉 videâ—… quales 〈◊〉 Et â—cce vâ—… deo rem non compeâ—taÌ„â—uperbis neque â—… humilâ—m â—… dedignaâ—ar esse parvulus fastu turgidus mihi grandis esse videbar Aug. lib. 3. Confess cap. 5. †An vâ—ro â—â—lliâ—s â—…tatis reâ—… ab hoc tumore vitiorum vacuum esse eorumqueâ—uligâ—e velatum cor inâ—â—ar Judaeâ—… non 〈◊〉 sed 〈◊〉 〈◊〉 ac docilem discipulum ad hujusmodi Spiritus sancti disciplinam capessendaâ—â— Valentian Tom. 〈◊〉 â—… Purct 7. Sect. 4. ‖ S. Austin supposeth the Scriptures to contain in them the Words of Life â—ut intimateth â—… which either the Scripture should become more plain or the saving Truth which they taught be otherwise â—… then only by practising suâ—h Rules as the Scriptures prescribe for their right understanding whence â—… Râ—… Doctor may again appear See the second part of this last Folly in the annotations unto the third â—… Sixteenth Chapter a Tâ—… Pâ—… such as observe the former Rules proved from the End why they were writter and the Evangelists careful endeaâ—… to make them plain * 〈◊〉 20 31. 〈◊〉 2. 1. †1 〈◊〉 9. 22. ‖ * Mark 4. 13. Mat. 15. 16. †Mark 4. 11. These words confirm the Truth of the state of the Question proposed by us ‖ John 6. 68. a Mark 4. 9. * John 5. 44. 12. 42. †Luke 16. 14. ‖ John 8 39. Matth. 3. 9. Hebr. 6. 8. * James 1. 5. †1 Job 3. 22. ‖ Matt. 12. 20. * â—sd â—… 1â— 5. â—…â—â—mparâ—ns Apostolus Petrus habemus inquit certiorem Pâ—… lâ—câ—â—uae lâ—centi in
Matth. 4. Joh. 22. 13. Now shall the Prince of this world be cast out The Arguments proâ—â—sed in the last chapter can have no Ground to prove ought against us but this Sathan is more powerfull or skilfull in Scriptures then Christ or more ready to help his Instruments then Christ to assist his Chosen * * That the Fathers if we take the liâ—erall plain GraÌ„matical Sense of their words attribute as much to Scriptures as we do our adversaries cannot deny May we not then safely think they meant what their words naturally import No Valentian hath found out a Mystical Interpretation of them Tom. 3. disp 1. quâ—st 1. punct 7. paragr 5. Quen admodum quando uni Personae divinae al qua perfectio divinitatis absoluta tribuitur intelligunt Theologi ab ejus perfectionis communione creaturas tantum excludi non autem Personas alias divinas quae sunt ejusdem naturae Ita Sancti Patres sicubi Scripturae authoritatem solam ad fidei qâ—â—stiones finiendas valere significant Ecclesiae certè authoritatem quam item pro divina habent quam ipsa nobis commendat Scriptura minimè excludunt sed alia five testimonia five argumenta quae sint tantum humana Nam si non ita intelligerent profecto nunquam illi in controversiis fidei ipsa per se authoritate Ecclesiasticae traditionis ad probandum â—â—rentur At utuntor ea ipsi frequentissimè utendum esse docent As the non consequence of this Collection so how fâ—r the Fathers did urge the Churches Authority how the most pregnant Speeches that can be found in any of their Writings must be â—…ted will easily appear if we consider the Two former distinctions The one between the Infallible Rule of Faith and the Mems or Motives inducing us to Believe The other between that Conditional Assent which in Cases doubtfull we must give to the Viâ—… Church and that Absolute Belief which is onely due unto Scriptures The Fathers used the Churches Authority against Heâ—… as we do theirs against Novelists not as a Rule whereby finally to examine or determine Divine Truths but as a 〈◊〉 to bridle presumptuous gainsaying Opinions generally received or supposed for true by men of sincerity and skill in Divine Misteries * * â—… of the other differing but as the resolution of Quick-silver into â—… The City of 〈◊〉 likewise 〈◊〉 all God willing elsewhere appear â—… the other the daughter each evidents 〈◊〉 the 〈◊〉 â—… why the â—… Rome with the name of â—… Romish filthinesse Gen. 11. 7. * In the beginning of his Hermathena †The reason why our old English participates most of Buttery-hatch-Latin ‖ That such was the disposition of the Romans at that time as would easily condescended to admit a mixture of Paganism may appear out of S. Auâ—â—iusâ—…st â—…st books de Civitate Dei and Salvâ—anus de providentia a As may appear out of sâ—me works going under the name of Gregory the great and Gregory of â—owers History Our Church was in the Romish Synagâ—gue as a little portion of sine Gold in a great mass of Dâ—osse until the flames of Persecution severed it and made it conspieuous The miserable and shameful Persecution of â—…o Jam olim ante annos 400. Prapositus quidam venerandus Steneldensis interropabat Deatum â—… vellum inquit â—â—ite Sancte pater si pâ—â—sens â—… cis 〈◊〉 membris tanta fortitudo in sua haeresi quanta vix reperitur etiam in valdè religiosis Christi fidelibus â—… 〈◊〉 apud nos Haeretici qui in sustragiis mortuorum orationibus sanctorum non confidunt mark the â—… â—…mia caeterasque afflictiones quae pro peccatis fiunt ajunt justis non esse necessaria purgatorium ignâ—… concedunt altari Corpus Christi sieri negant Ecclesiam apud se esse dicunt non habentes agros nequeâ—… Novin us etiam ex istis nonnullos esse raptos à populis nimio zelo permotis nobis invitis in ignem patros â—… qui tormentum ignis non solum in patientia sed cum laetitia introierunt Vellem igitur scire Sancte pater unde in Diaboli memb it tanta fortitudo Driedo Lib. 4. de Eccles dog scrip cap. 5. * Nihil simile haber constantia Maâ—tyrum pertinacia hareticorum quia in illis pietas in istis duritia cordus contemptuÌ„ mortis operatur Bernardus Han. 66. in Canticum Canâ—… * â—… quâ— ad judicandâ—s on nes fidei quaestiones divinitus est 〈◊〉 procul dubio est acconâ—… 〈◊〉 ad cognâ— sâ—â—ndos Cavebdos 〈◊〉 on nes fidei contratios Scriptura sacra sic composita est ut experientia etiam doceat eam per se solam non 〈◊〉 regulum accommodatam esse ad declâ—â—andos errores quâ— arcano Dei judicio esse velut lapidem ostensionis â—ia â—… pedibus insipientiuâ— ut qui veliut â—a sola niti sacitinâ—è impingant errent Valent. Tom. 3. disp â—… Sect 6. †The like blasphenous Speeches he iterates in the very next paragraph ‖ It seems his Meaning as that the Scripture by Gods just judgement is a Snare to all such as rely infallibly upon it alone even because they rely upon it alone The place cited by 〈◊〉 Wisd 14. 10 11. Luke 16. 31. So the Councel of Trent it self declares Sess 14. cap. 2. John 21. 16. * To 〈◊〉 Pâ—… the â—… toward Confusion of Geâ—…sm and Christianity which cannot symbolize or rather their in perfect â—… 〈◊〉 〈◊〉 as the â—… is 〈◊〉 then 〈◊〉 of the Ingredients taken apart Thus Lodovicus Vives â—… of 〈◊〉 Auâ—…n lib. 14. De civi ate Dei cap. 18. 〈◊〉 â—… terrâ—na civitas lici â—… 〈◊〉 〈◊〉 such Vives non 〈◊〉 prohibitâ—… quem ex legibus de conâ—… Dâ—… 25. 〈◊〉 Augustious testatur esâ—e jure civili vâ—â—â—te Ron 〈◊〉 〈◊〉 permisa quae â—… divâ—â—s Hâ—â— illi nolâ—â—t qui 〈◊〉 gentiliâ—… em 〈◊〉 coâ—… Cheistianismo laborant â—… impatiente nâ—… Christianisâ—um â—…ent †So 〈◊〉 in his â—… such matters 〈◊〉 Mâ—â—hâ—â—n 〈◊〉 and hiâ— Successâ—uâ—s as a mâ—â— night â—… had â—…ed 〈◊〉 〈◊〉 ‑ 〈◊〉 It is â—… Iâ—… in â—… and nâ—t aâ—mit the same as good against themselves many of whose Popes by their â—… the most â—… of then that have been or may be they all â—… Mâ—honâ—â— Sed illis as triplex â—iâ—ca siontem suit then â—… that can â—…ut 〈◊〉 object intâ—mpeâ—ancy to Lutheâ— or Infaâ—â—y to â—… and â—…sation and uâ—ge their forged Blemishes to the â—… life Death or Doctrine as their Catholick Religion â—… it â—ad might any wâ—â— prejudice ours the intiâ—ty of their â—… ssity utterly â—… etheâ—â— Religion * By Gods good Providence for the poor Indians 〈◊〉 it was no doubt that the Spanish Catechists did not use this which we call the Aâ—â—sâ—les Câ—â—ed 〈◊〉 they might have been thâ—â—e 〈◊〉 sâ—… to over 〈◊〉 in thâ—◠〈◊〉 〈◊〉 â—… of the â—… mentioned in that Creed or confession which they following Aquinas
common reason and cannot but command the Assent of every sanctified Mind That such Men are most likely to have the Meaning of Gods Spirit which walk according to Gods Spirit and seek not their own Gain Glory or pleasure but Christs Glory his Will and peoples Good and such again are most likely to use greatest sincerity in delivering the Truth which they know without partiality or respect of persons Again men are bound caeteris paribus to Believe them best and Obey them most of whose skil and sincerity in dispensing the Mysteries of faith they have had most comfortable and spiritual Experience For the Article of Gods providence binds us hereto and wils us to reverence our Fathers in Christ either such as by his Word first begot faith or nourished it in us more then others Thus much concerning this point I have thought good to insert in this place because the true and sincere Practise of Obedience according to that measure of Truth or Belief which men have though but imperfect is the excellentest Means for attaining the clear sight of Divine Truth and that perfect Measure of sanctifying Belief which in this life can be looked for as shall God willing afterwards appear CAP. X. Wherein this Conditional Belief differeth from the Romans implicite Faith That the one is the other not subordinate to Gods Word or Rule of Faith 1 AS this Opinion of conditional Assent unto Divine Truthes not absolutely known for such holds the Mean betwixt the two Extreams or contrary Errours above mentioned So is this conditional Assent it self a Mean betwixt that absolute Belief which all acknowledge to be necessarie in some principal Points of Christian Faith and that implicit Belief which the Romish Church exacts in all points whatsoever Our Assent unto many Articles of Faith is actually and expresly absolute The implicit Belief of the Romanists is but potentially or rather vertually and implicitely absolute This conditional Belief hitherto mentioned not so much as potentially much lesse implicitely or virtually absolute That properly is Believed by an implicite Faith which is not actually and expresly Assented unto in the particular but yet is so essentially and immediately contained in some general Article or Point of Faith absolutely or expresly Believed that this Particular likewise is Assented unto in grosse whilest we Assent to it and may be as absolutely as expresly and distinctly Assented unto as the General when it is once explicated and unfolded In this Sense we say the Conclusion is implicitely contained in the Premisses the Corollarie in the Theorem or the immediate Consequent in his necessarie Antecedent For he that grants One of these absolutely must upon the same terms grant the Other at the first proposal of it unto him But this conditional or reservative Belief may be of such Points as are not certainly and infallibly contained in any Principle of Faith absolutely expresly actually or infallibly acknowledged much lesse so essentually and immediately contained in any that a man cannot absolutely grant it but he must absolutely Believe them And albeit off-times they may be infallibly deduced from known undoubted Principles of Faith yet is not the deduction so immediate as can be made clear and evident to all Capacities at least not at the first sight without any further increase of Knowledge in Spiritual Matters And before the deduction be made as evivident and apprehended asinfallible as are the general Articles whence they are deduced the Particulars deduced from them may not be so infallibly and absolutely Believed as the Generals are The Papists besides their Explicit Belief of some few main Points demand an Implicit Belief of as many Particulars as the Church shall propose so as whatsoever the Church shall propose with them once proposed admits no conditional Belief all must be Absolute albeit the parties Believing cannot discern any necessary or probable deduction of the particulars from general Points absolutely and expresly believed It is enough that they know them to be proposed by the Church For once Believing Whatsoever the Church saith is most Infallible which is the main Article of Roman Faith no man can denie any particular proposed by it to be infallible more then he can deny the Conclusion for certain after he hath granted the Premisses for such Consequently to these Positions they make the Visible Church the Rule and Mistresse of mens Faith as they speak For albeit a man at this present think otherwise of many Points of greatest Moment then the Church or Pope doth or though he think not at all of many things which they in time may propose unto him yet after they have proposed either a contrarie Opinion to that which his Conscience tels him is Gods Word or a new and strange Position which he never thought of he must without more ado Believe both absolutely and expresly and so finally retract extend enlarge abridge direct and frame his Faith according to that Rule or Standard which they shall set him Hence God willing shal appear the Madness of some great Schollers among them who holding the Church to be such a Rule of Faith would perswade us if we would be so simple that their last Resolution of Faith is not into the Churches Authoritie but into the Scripture For nothing can be resolved beyond it rule to make the Churches authority such an absolute authentick unquestionable rule of faith as the Papists do and withal to seek the resolution of any point of faith further then it or to derive it from Scripture doth argue such a medley of Folly Impietie as if some gullish Gentleman desirous to prove the Antiquitie of his House should draw his Pedigree from Adams great Grandfather and yet hold the Records of Moses for most undoubted and true which affirm Adam to have been the first Progenitour of all Mankind Whether they seek to resolve their Faith into the Scriptures acknowledged by us and them or into other Unwritten Revelations pretended for Divine Truths their Folly will still appear the same so long as they hold that impious and blasphemous Opinion making the Churches Authoritie such a Rule of Faith as hath been said Their Injuries and Contumelies unto Gods written Oracles as hath heretofore been intimated are especially Two First they deny them to be any intire Rule for the number of Precepts Secondly they make those very Precepts which are acknowledged for Divine insufficient for the establishment of true Faith unto themselves without the Churches Authority We acknowledge them every way sufficient for the Edification of Christs Church in Faith and Manners and consequently both to our Positions and the Truth we teach that all Matters of Faith must be finally resolved into these Divine written Verities which for this reason we acknowledge the only Infallible Rule of Faith The Meaning of which Assertion is here to be further explicated that so the Truth may be maintained against their Objections CAP. XI In what Sense we