A collection of the works of that holy man and profound divine, Thomas Iackson ... containing his comments upon the Apostles Creed, &c. : with the life of the author and an index annexed.

SECT. IV. (Book 4)

Containing the third branch of Romish blasphemy, or the last degree of great Antichrists exaltation, utterly overthrowing the whole foundation of Christian Reli∣gion, preposterously inverting both Law and Gospel to Gods dishonour, and advancement of Satans King∣dom.

THat the authority challenged by the Romish Church is alto∣gether prejudicial to Gods word, greater then either the visible Church of Israel from Moses till Christ, or Christ himself or his Apostles, either before or after his resur∣rection, did either practise or lay claim to; is evident from the former treatise. It remains we demonstrate, how the acknowledgement of this most absolute, most infallible authority, doth quite alienate our faith and allegeance from God and the Trinity, unto the Pope and his triple Crown. The Proposition then we are to prove is this, Whosoever stedfastly believes the absolute authority of the Romish Church, as now it is taught, doth truly and properly believe no arti∣cle of Christian faith, no God, no Trinity, no Christ, no redemption, no resurrecti∣on, no heavenly joyes, no hell.

CAP. XXVI.

The Jesuites unwillingnesse to acknowledge the Churches proposal for the true cause of his saith: of differences and agreements about the final Resolution of saith, either amongst the Adversaries themselves, or betwixt us and them.

1 THe conclusion proposed follows out of their principles before ‖ 1.1 men∣tioned, and afterwards to be reiterated, that they may be the more throughly sounded. But ere we come to raze the very foundation of their painted wals, a few weak forts must be overthrown, vvhich some have erect∣ed in hope thereby to save their Church from battery. † 1.2 Falentian (as you heard before) seeing his Mother would lie more open to our as••aults, if they

should admit this manner of speech. [I believe this or that proposition or article of saith, because the holy Church doth so instruct me;] would mitigate the harshnesse of it, thus▪ [If you ask me, why I believe a Trinity, or God to be one in three persons, I would answer, because God hath revealed this mystery.] The divine revelation then is the cause of your Belief in this particular. But how do you know, how can you Believe, that God hath revealed this? by another divine revelation? No. For so we should run from revelation to revelation without end. If by revelation you do not believe it by what means else? By the infallible proposal of the Church, as a condition, without which I could not believe it. Mark the mysticalnesse of this speech, Ob propositionem Ecclesiae infallibilem, For the Churches infallible proposal. Is not this as much as if he had said, because the Church, vvhich is infallible, proposeth it to me? Why then doth he make it but a condition necessary or requisite to this assent? ••elik•• he meant not so, but vvould have us to see the condition, not the true and principal cause of his belief. The Churches authority, by his doctrine, may in divers respects be truly said both a cause and condition; Or, to speak more distinctly; the Churches proposal is a condition without vvhich no man can ordinarily believe propositions of faith: the infallibility of her proposal is the true and only cause of every Roman Catholicks belief in all points. This denial of the Churches authority to be (according to their principles) the true cause of belief, Is the sconse that must first be overthrown; but after a friendly parly of the difference betwixt us.

2 Valentian, if we wel observe his processe in the forecited place, proves only that, which none in reformed Churches did ever deny; albeit he profe•• more in his premises: which whilest he seeks to perform, he hath only pro∣ved him self a ridiculous Atheist; as partly is shewed in the former treatises, and shall more fully appear in the end of this. To ease his fellows hereafter of such unnecessary, or impertinent pains, as oft times they take, I dare avouch in the behalf of all my brethren in reformed Churches, no Jesuite •…•…al be more forward to demand, then we to grant, That God in these later dayes doth not teach men the Gospel in such sort, as he did S. Paul, Without the help or ministerie of man. * 1.3 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 per∣sons. 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, ‖ 1.4 as elsewhere we have spoken of, is due. The difference likewise between the Romanists and us, hath † 1.5 partly been discussed before. In brief, it is thus: We hold this Ministery of the Church is a necessary condition, or mean pre∣cedent, 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 resent∣••••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, al∣•…•… 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 concei∣ved it immediately, without the Ministery or instruction of man; so cannot * 1.6 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 A∣postles 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 † 1.7 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 infal∣libility of the Church. The Apostles and Pro∣phets (saith he) resolved their faith into truth and authority divine: Therefore we must not re∣solve our faith into the humane authority of the Church: For the faith is the same, and must have the same Formal Reason. For better confir∣mation of which assertion he adds this reason; Things incident to the object of any habit by acci∣dent, do not alter the formal reason of the object. Now that the Articles of faith should be pro∣posed by these, or these men, is meerly acci∣dental: wherefore seeing the Apostles and Pro∣phets 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 au∣thority, 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 ei∣ther this great Divine spoken consequently to this doctrine, in his 5^th 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 que∣stion about the certainty of salvation, saith more, perhaps, then they meant, whom Canus late taxed; Avouching (as * 1.8 Bellarmin cites his opinion) that divine faith could not be certain and infallible, unlesse it were of an object appro∣ved 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 Cathi∣rinus.

Albeit, to speak the truth, Bellarmin was no fit man to censure, though the other most worthy to be severely censured. Catharinus might have re∣plied, that the Prophets and Apostles, at least our Saviour, in whom Bel∣larmin instanceth, vvere the true Church, as wel as they make the Pope. Nor can † 1.9 Valentia's with other late ••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 obso∣lute belief any Romanist can have, concerning any determinate divine Re∣velation.

1 WHereas Valentian and (as he sayes) Caietan, deny the Churches infal∣lible proposal to be the cause why we believe divine Revelations: This speech of his is Equivocal, and in the equivocation of it (I think) Valen¦tian sought to hide the truth. The ambiguity or Fallacy, is the same which was * 1.10 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 what∣soever 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 infallibi∣lity 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 Axi∣om of nature presupposed in all Religions; yet of which none ever knew to make so great secular use as the Romish Church doth. But if we speak of that Canon of Scripture which vve have, or any things contained in it; (all which vve and our adversaries joyntly suppose to have come from God) the only cause vvhy vve do or can rightly believe them, is, by Jesuitical doctrine, the Churches infallibility that commends them unto us.

2 If that Church which Valentian holds so infallible should have said unto him totidem verbis: you must believe the books of Maccabees are canonical, even for this reason, that your holy Catholick Mother tels you so: he durst not but have believed as wel the reason as the matter proposed; [To wit, That these Books were Canonical, because the Church had enjoyned him so to think:] albeit his private conscience, left to Gods grace and it self, would rather have held the Negative. For if we believe, as the Papists generally instruct us, that we our selves, all private spirits, may erre in every perswa∣••on of faith, but the Church which onely is assisted by a publick spirit, can∣not possibly teach amisle in any: We must upon terms as peremptory, and in equal degree, believe every particular point of faith, because the Church so teacheth us, not because we certainly apprehend the truth of it in itself. For we may erre, but this publick spirit cannot. And consequently we must infallibly believe these propositions ‖ [Christ is the Redeemer of the world, not Mahomet, ‖ There is a Trinity of persons in the divine nature] for this rea∣son * 1.11 only that the Church commends them unto us for divine revelations: seeing by their arguments brought to disprove the sufficiency of Scriptures

or certainty of private spirits, no other means possible is left us. Nay, were they true, we should be only certain, that without the Churches proposal, we stil must be most uncertain, in these and all other points; because the sons are perpetually obnoxious to errour, from which the mother is ever∣lastingly priviledged. The same propositions and conclusions we might conditionally believe to be absolutely authentick, upon supposal they were Gods word: but that they are his word, or revelations truly divine, we cannot firmly believe, but only by firm adherence to the Churches infallible authority, as was in the second * 1.12 Section deduced out of the Adversaries prin∣ciples. Hence it follows that every particular proposition of Faith, hath such a proper causal dependance upon the Churches proposal, as the conclusion hath upon the premisses, or any particular upon it universal. Thus much * 1.13 Sacroboscus grants.

3 Suppose God should speak unto us face to face, what reason had we absolutely and infallibly to believe him, but because we know his words to be infallible? his infallibility then should be the proper cause of our be∣lief. For the same reason, seeing he doth not speak unto us face to face, as he did to Moses, but as our adversaries say, reveals his will obscurely, so as the Re∣vealer is not manifested unto us; but his meaning is by the visible Church († 1.14 which is to us in stead of Prophets, Apostles, and Christ himself, and all the several manners God used to speak unto the world, before he spake to it by his only son) this Panthea's infallibility must be the true and proper cause of our Belief: And ‖ 1.15 Valentian himself thinks that Sarah and others of the old world, to whom God spake in private, either by the mouth of Angels, his son, or holy spirit, or by what means soever; did not sin against the doctrine of saith or through unbelief, when they did not believe Gods promises. They did herein unadvisedly, not unbelievingly. Why not unbelievingly? because the visi∣ble Church did not propose these promises unto them.

4 If not to believe the visible Churches proposals, be that which makes di∣strust or dissidence to Gods promises, infidelity: then to believe them, is the true cause of believing Gods promises: or if Sarah and others did (as Valentian faith) unadvisedly or imprudently, in not assenting to divine truths proposed by Angels: surely they had done only prudently and advisedly in assenting to them; their assent had not been truly and properly belief. So that by this assertion, the Churches proposal hath the very remonstrative note and character of the immediat and prime cause, whereby we believe and know matters of saith. For whatsoever else can concur, without this, our aslent to divine truths proposed is not true Catholick belief; but firmly believing this infalli∣bility, we cannot erre in any other point of faith.

5 This truth * 1.16 Valentian elsewhere could not dissemble, howsoever in his prosessed resolution of Faith he sought to cover it by change of apparel; In∣vesting the Churches proposal only with the title of a Condition requisite, and yet withal (so dislonant is falsity to it self) making it the Reason of believing divine Revelations. If a reason it be, why we should believe them, need, must it sway any reasonable minde to embrace their truth. And whatsoever inclines our minds to the embracement of any truth, is the proper efficient

cause of belif or assent unto the same. Yea Efficiency or Causality it self doth Formally consist in this inclination of the minde. Nor is it possible this proposal of the Church should move our minds to imbrace divine Reve∣lations by any other means then by believing it: And Belief it self being an inclination or motion of the mind, our minds must first be moved by the Churches proposal, ere it can move them at all to assent unto other divine truths. Again, * 1.17 Valentian grants that the orthodoxal or catechistical an∣swer to this interrogation;. [Why do you believe the doctrine of the Trinity to be a divine revelation?] is [because the Church proposeth it to me for such.] He that admits this answer for sound and Catholick, and yet denies the Chur∣ches proposal to be the true and proper cause of his Belief in the former point, hath smothered, doubtlesse, the light of nature, by admitting too much artificial subtilty into his brains. For if a man should ask, why do you believe there is a fire in yonder house? and answer were made, Because I see the smoak go out of the Chimney: should the party thus answering in good earnest, peremptorily deny, the sight of the smoak to be the cause of his Belief there was a fire; he deserved very wel to have either his tongue scorched with the one, or his eys put out with the other. Albeit if we speak of the things themselves, not of his Belief concerning them, the fire was the true cause of the smoak, not the smoak of the fire. But whatsoever it be, [Cause, Condition, Circumstance, or Effect,] that truly satissieth this de∣mand, [Why do you believe this or that] it is a true and proper cause of our belief, though not of the thing believed. If then we admit the Churches pro∣posal to be but a condition annexed to divine revelations: yet if it be an in∣fallible [medium] or mean; or as our adversaries all agree, The only mean infallible, whereby we can rightly believe this or that to be a divine revelati∣on; it is the true and only infallible cause of our Belief. That speech of Valen∣tian, which to any ordinary mans capacity includes as much as we now say, was † 1.18 before alledged, [That Scripture which is commended and expounded unto us by the Church, is, eo ipso, even for this reason, most authentick and clear.] He could not, more emphatically, have expressed the Churches proposal to be the true and prime cause, why particular or determinate divine revelations become so credible unto us. His Second, ‖ 1.19 Sacrobos••us hath many speeches (to be inserted hereafter) to the same effect. Amongst others where D••. Whittaker objects, that the principal cause of faith is by Papists ascribed unto the Church; he denies it only thus far [What we believe for the Churches proposal, we jointly believe for God speaking either in his written word, or by tradition:] Yet, if a man should have asked him why he did, or how possibly he could, infallibly be∣lieve 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 * 1.20 avows, the Books of Canonical Scripture need not be believed with∣out the Churches proposal, whose infallible authority was sufficiently known before one tittle of the New Testament was written, and were to be ac∣knowledged,

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 ra∣ther 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 Ar∣ticle 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 counte∣nance 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 * 1.21 Tenents the same Divine revelations may be as••ented unto by the Habit either of ••heo∣logie or of Faith; both which are most certain, but herein di••ferent; That t••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 imme∣diately, 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 o••••end us Whiles we assault them, and urge the unstability of their resolutions, they slie unto the non dis••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 ••aith in∣fused to be a discursive habit; the Logical Reader need not (I hope) my ad∣••onition to observe, that faith or belief whether habitual or actual, unlesse discursive, cannot possibly be resolved into any preexistent Maxim or prin∣ciple. 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 ••od••m intu••••u

with that Scripture or part of Gods Word, whether written or unwrit∣ten, 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 pro∣perly 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 wor∣thy 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, Sta∣pleton, 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 menti∣on R••solution of faith, they mean, the discursive habit of Theologie. For all resolution of Belief or knowledge, essentially includes discourse. And † 1.22 Bellarmine directly makes, ‖ 1.23 Sacroboscus expressely avoucheth, the Churches authority the medius terminus, or true cause, whence determinate conclu∣sions of faith are gathered. From which and other equivalent assertions, ac∣knowledged by all the Romanists this day living, it will appear that Va∣lentian was either very ignorant himself, or presumed he had to deal with very ignorant Adversaries, when he denied that the last resolution of Ca∣tholick 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 de∣nying 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 * 1.24 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 bet∣ter 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 distin∣ction 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 Revela∣tion. 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 desi∣nite 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 proposition must fi∣nally be resolved. Every conclusion of faith (as is before observed out of * 1.25 Bellarmine) must be gathered in this or like Syllogisme [Whatsoever God or the first Truth saith, is most true: But God said all those words, which Mo∣ses, the Prophets, and the Evangelists wrote: Therefore all these are most true,] The Major in this Syllogisme, is an Axiom of Nature, acknowledged by Turks and Infidels: nor can Christian faith be resolved into it, as into a Principle proper to it self: The Minor say † 1.26 our Adversaries, must be as∣certained unto us by the Churches authority, and so ascertained, becomes the first and main principle of faith, as Christian; ‖ 1.27 whence all other parti∣cular or determinate conclusions are thus gathered. [Whatsoever the Church proposeth to us for a divine Revelation, is most certainly such: * 1.28 But the Church proposeth the Books of Moses and the Prophets, finally, the whole volumes of the old and new Testament, with all their parts, as they are extant in the vulgar Roman Edition, for divine revelations; Therefore we must infallibly believe they are such] So likewise must we believe, that to be the true and proper meaning of eve∣ry sentence in them contained, which the Church, to whom it belongs to judge of their sence, shall tender unto us.

2 For better manifestation of the Truth, we now teach, the young * 1.29 Reader must here be advised of a Twofold Resolution; One of the things or mat∣ters believed, or known, into their first parts or Elements; Another of our Be∣lief, or perswasions concerning them, into their first Causes or motives. In the one, the most general or remotest cause; In the other, the most immediate or next cause alwayes terminates the resolution. The one imitates, the other in∣verts the order of composition; so as what is first in the one, is last in the other, because that which is first intended, or resolved upon by him, that casteth the plot, is last effected by the executioner or manual composer. In the former sence, we say mixt bodies are lastly resolved into their first Ele∣ments; houses into stones, timber and other ingredients; particular truths into general maximes: conclusions into their immediate premisses; all absur∣dities into some breach of the rule of contradiction. Consonantly to this in∣terpretation of final resolution; The First Verity, or divine infallibility, is that into which all Faith is lastly resolved. For (as we said before) this is the first step in the progresse of true Belief, the lowest Foundation whereon any Religion, Christian, Jewish, Mahometan, or Ethnick can be built. And it is an undoubted Axiom, quod primum est in generatione, est ultimum in re∣solutione; when we resolve any thing into the parts whereof it is compounded, we end, in the undoing or unfolding it, where nature begun in the composition or making of it. But he that would attempt to compose it again, or frame the like aright, would terminate all his thoughts or purposes by the end or use, which is farthest from actual accomplishment. Thus the Archi∣tect frames stones and timber, and layes the first foundation according to the platform he carries in his head; and that he casts proportionably to the most commodious or pleasant habitation: which, though last ef∣fected, determines all cogitations or resolutions precedent. Hence, if we take this ultima resolutio, as we alwayes take these termes, when we resolve our own perswasions, that is, [for a resolution of all doubts or demands, concern∣ing the subject whereof we treat] A Roman Catholicks faith must, according

to his Principles, finally be resolved into the Churches infallibility. For this is the immediate ground, or first cause of any particular or determinate point of Christian faith; and the immediate cause is alwayes that, into which our perswasions concerning the effect is finally resolved, seeing it onely can ful∣ly satisfie all demands, doubts, or questions concerning it. As for example, if you ask why men, or other terrestrial Creatures, breath, when fishes do not: to say they have lungs, and fishes none, doth not fully satisfie all de∣mands or doubts concerning this Subject. For it may justly further be de∣manded, what necessity there was the one should have lungs rather then the other. If here it be answered, that men and other perfect terrestrial creatures, are so full of fervent blood, that without a cooler their own heat would quickly choak them, and in this regard, the God of nature who did not make them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or give them life in vain to be presently extinct, did with it give them lungs, by whose respiration their naturall temper should be continued: This answer doth fully satisfie all demands concern∣ing the former effect. For no man of sense would further question, why life should be preserved, whose preservation immediately depends upon respiration, or exercise of the lungs, and is therefore the immediate cause of both, and that whereunto all our perswasions, concerning the former subject, are lastly resolved. Or, if it should be demanded, why onely man of all other creatures hath power to laugh; to say, he were indued with reason, doth not resolve us; for a Philosophical wit would further question, [Why should reasonable substances have this foolish faculty rather then others?] A good * 1.30 Philosopher would perswade us, the spirits which serve for instruments to the rational part, are more nimble and subtle, and so more apt to produce this motion, then the spirits of any other crea∣tures are. But this I must professe resolves not me: for how nimble or subtle soever they be, unlesse man had other corporeal Organs for this motion, the spirits alone could not produce it: and all organical parts are framed for the operation or exercise of the faculty, as their proper end. Whence, he that would finally resolve the former Problem, must assigne the true final cause why reasonable substances, more then others, should stand in need of this motion. Now seeing unto reason onely it is proper to fore∣cast danger, and procure sorrow and contristation of heart by preconceit of what yet is not, but perhaps may be: it was requisite that our mor∣tality through reason, obnoxious to this inconvenience, should be able to correct this contristant motion by the contrary, and have a faculty to con∣ceive such pleasant objects as might dilate the heart and spirits; that as man hurts his body by conceited sorrow, whereto no other Creature is sub∣ject, so he might heal it again by a kind of pleasance, whereof he alone is * 1.31 capable.

3 Answerable to this latter acception of final resolution, if you demand a Roman Catholick [why he believes there is a Trinity, there shall be a resurrection, or life everlasting;] his answer would be, because God, or the First Verity hath said so: but this doth not fully satisfie; for we might further question him, as he doth us, why do you believe that God did say so? Here it sufficeth not to say, This truth is expresly taught in Canonical Scriptures; for the doubt whereby he hopes to stagger us most, is this, [Why do you believe, or how can you know, those Books which ye call Scriptures were from God.] The last and final answer (according to the Jesuitical Ca∣techismes) wherein (as you heard before out of * 1.32 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, * 1.33 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 reso∣lution of their belief to be into the Churches infallibility or veracity. Again, what reasonable man would demand further resolution of any doubts inci∣dent 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 devoluti∣on 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 con∣clusion, further then into an unquestionable Theorem or definition. Finally, might we have a centumviral Court of all professions under the Sun, our Ad∣versaries would be condemned with joint consent, either of intolerable fol∣ly, 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 ex∣ception, 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 Scrip∣tures, or Gods Word, written or unwritten, or the true sence or meaning of both; briefly able most authentically to determine and define all Contro∣versies 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 de∣fines 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 mo∣tive 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 customa∣ry 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 uncer∣tain, 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 in∣ference * 1.34 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 an∣swers, 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 spi∣rits 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 Lo∣gicians upon the demonstrations, might here frame this doubt in favour of the Romish Churches Doctrine. As the finall cause may be demonstra∣ted 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 * 1.35 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, indemon∣strable, 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 pre∣servation 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 na∣tural effect alwayes consists. And seeing nothing in Nature can preoccu∣pate 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 * 1.36 Philosopher to acknowledge the direction of an intelligent supernatural agent in their working, the accom∣plishment 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 deman∣ding 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 * 1.37 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, whe∣ther 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 (imita∣ting the order of composition) actual continuation of life depends on brea∣thing, 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 neces∣sitie 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 authori∣ty? 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 un∣written, 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 se∣cond Commandement forbids neither, because the holy Church, which I believe to be infallible, approveth both. Lastly, he is fully resolved to be∣lieve nothing for true, which the Church disproves, nothing for false or erroneous, which it allowes. Or, if he would answer directly to this de∣mand, [To what end did God cause the Scriptures to be written?] He could not

(••••son••••t to his tenents) say [That we might infallibly rely upon them,] but rather [upon the Churches authority * 1.38 which it establisheth.] For Gods Word whether written or unwritten, † 1.39 is by their Doctrine, but as the testi∣mony of some men deceased, indefinitely presumed for infallible, but whose material extent the Church must first determine, and afterwards judge with∣out all appeal, of their true meaning. Thus are all parts of Divine truthes, supposed to be revealed, more essentially subordinate to the Churches au∣thority, 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 judge∣ment. Thus by our adversaries Doctrine, Gods Word must serve to establish the Churches authority: not the Churches authority, to confirm the immediate sove∣raigntie 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 depen∣dant 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 ridicu∣lous, 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 suc∣cession 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 fi∣nally 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 him∣self; and not rather, into his own presumed fidelitie, or the Judges appa∣rant 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 * 1.40 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 di∣vine 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 ob∣ject 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 reso∣lution, or explication of that point, how the Churches proposal confirmes a Roman Catholicks belief. To give this Doctrine of their Churches infalli∣bility, the right title, according to the truth: it is not an Article of Catho∣lick 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 con∣clusion 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 admissi∣on of Traditions or divine unwritten verities, of whose extent and meaning the Church must be infallible Judge. It is ne∣cessary to salvation (saith * 1.41 Bellarmine,) that we know there be some books divine, which questi∣onlesse cannot by any means be known by Scrip∣tures. 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 be∣fore. And the final resolution of our believing what God hath said, or not said, must be the Churches Authority. To this collection, † 1.42 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 refor∣med 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 obser∣vation of Gods Providence, and Experiments answerable to the rules of Scriptures.

2 Consequently to the † 1.43 Trent Councels Decree, concerning the second assertion, ‖ 1.44 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 in∣truate, 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 ca∣pable, nor can we in many places be certain of it, unlesse Tradition be assistant. It is an offer worth the taking 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 Scrip∣ture is the Scripture. Whence the inference is immediately necessary, That if the Romish Church bind us to believe, or absolutely practise, ought con∣trary to the true sence and meaning of Scriptures, with the like devotion we do Gods expresse, undoubted commandements: she prefers her own au∣thority 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 as∣surance 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 spi∣rits 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 im∣mediate testimony of the spirit: yet * 1.45 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 appre∣hension 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 spi∣rit, 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) * 1.46 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. * 1.47 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 wor∣king a right disposition in the Organ, whereby trial is made; or by occasion∣ing 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 contra∣dict not it self or them.

4 It remains we examin the particular manner of this dependance, or what * 1.48 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 be∣come 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 mon∣strous 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 invi∣sible 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 with∣out 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 di∣vine 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; † 1.49 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 * 1.50 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 te∣stimonie as well as he, rests in both points uncertain, is, because the Catho∣lick infallibly believes the Churches authority to be infallible, whereof the Protestant otherwise perswaded, reaps no benefit by it, but continues still in darkness, labouring in vain to see the Truth of Divine revelations without it, as much in vain as if a man should strive to see colours without light. For this is Sacroboscus instance. Besides the habit of faith seated in the understanding, and the supernatural concourse of the Holy Spirit, due to all endued with the babit of faith, but necessary in respect of the subject or party, two things more are requi∣site on the behalf of the object of which if either be wanting, the facultie can never perform it proper function. Of these two, the one is, that the proposition to be believed be revealed by God▪ the other, that there be a sufficient proposal made to us that God hath revealed it. For an unsufficient proposal of any object is as none, as may ap∣pear by the example of light, which proposeth colours to be seen. For when the light is weak or scant, we cannot discern Colours, not that we want a visible object, but because we want light sufficient to illuminate the object, or the space betwixt us and it. † 1.51 He adds withall, such as disclaim the Churches Authority, and are con∣tent with this [That Truths of faith are revealed by God in his Word] and hence promise themselves the supernatural concourse of the Holy Ghost for producing acts of faith, are destitute of a sufficient proposer, and their presumption such, as if a man should perswade himself, because he hath Colours before his eyes, and God rea∣dy to afford his ordinary concourse as oft as he is disposed to exercise his visive fa∣culty, he should be able to see them without light. For (saith this Jesuite) the Pro∣phets are dead, Apostles dead, Christ gone to heaven, and instead of all (Prophets, Apostles, or himself▪) hath left us his Church. Nor is it to be expected that God will every where, upon all occasions, supply the want of the external proposals by the abundance of internal illuminations, as he did to our first parent, or Saint Paul who had his Gospel neither from man, nor by man, but by the revelation of Jesus Christ. For those are priviledges.

6 The calumnie intended in this last instance, hath often heretofore been prevented. We never denied either the necessity, or suff••iciencie of the Churches proposal, as an external mean: we account no other of that rank and nature, is, or could be, either more necessary, or more sufficient. Saint Paul we grant, had an extraordinary priviledge, and yet for his private in∣formation, had the truth proposed unto him by * 1.52 Ananias, though the gifts of his publick Ministery were immediately from God. Both the measure of his faith, and manner of attaining it, were unusual: but his faith it self, once attained, no otherwise independent of any external proposal then ours is and all Christians must be. We should have been more beholden to this professor, had he distinctly told us, what it is in their language, to have a sufficient proposer: albeit this we may gather from his words late cited, and these † 1.53 following; The Sectaries take upon them to correct the Churches sentence as oft as they list, and then they oppose Christ to the Church, as if the Church did propose one thing, and Christ teach another. If they admitted any Church as a sufficient proposer, they were bound to conforme their opinions to it, in all things. As you heard before out of ‖ 1.54 Bellarmine, That the Popes De∣crees may not be examined whether consonant or contrary to Gods Word or the foundations of faith already laid in our hearts: and out of * 1.55 Canus, That we must believe the Church absolutely without its or ands Thus be∣lieving we have Gods Word sufficiently proposed; without this belief or acknowledgement of such authority in the Church, we have no sufficient proposal of it, but strive as foolishly to hear God speak, as if we sought to see Colours without the light.

7 It appears, I hope, as clearly to the Reader as to me, that the Churches testimony or authority (by our Adversaries Doctrine,) benefits none but such as stedfastly and absolutely believe it in all things. But he that so be∣lieves * 1.56 it, may by it easily believe all other points, as he that can perfectly see the light, may see Colours by it Want of this radical belief in us, makes our faith (in their opinion) so unstable, or rather blind and dead. Yet can I hardly perswad•• my self all of them will grant the Church addes any in∣herent or participated splendor to divine revelations, whereby they become perspicuous in themselves, as Colours are made visible by irradiation of the Sun. Thus much notwithstanding all of them, I know, willingly would subscribe unto: A Protestant can neither of himself be infallibly perswaded of the Truth of Scriptures, or other conclusions of faith; nor doth he ab∣solutely believe any others, that are infallible in their determinations: but a Roman Catholick, albeit by his private spirit he cannot infallibly believe them, yet he infalliby believes the Church which cannot erre in belief. All then that a Papist hath more then a Protestant is this; his Belief of the Church: if once he doubt of this, he is where he was: Which in plain termes is as much as to say, ‖ He believes the Church concerning Scriptures; not Scriptures. That this is the true interpretation of their Tenent, may easily be gathered from their own writings. For * 1.57 Bellarmine expressely contends, and all of them suppose that saying of Saint Austin [ † 1.58 Non crederem Evangelio, nisime commo∣veret

Ecclesiae authoritas; I would not believe the Gospel, unlesse the Churches au∣thority did thereto move me] to be true, as well, after faith is produced, whilest it continues, as whiles it is in planting. Now if a man should say, Non cre∣derem Francisco; nisi me commoveret Petri fi••elitas; I would not trust Frances, but for Peters word: this speech resolved into it natural or proper sence, is aequivalent unto this; I do not trust Frances, but Peter that gives his word for him. And in case Peter should prove false, or be distrusted by him that took his word for Frances, as yet not believed but for Peters sake; the creditor could have no hold of either. Thus if Bellarmine and his fellows be (as they would seem to make S. Austin) minded, not to believe the Gospel but for the Churches authority, or proposal of it: let them speak plainly and pro∣perly, not in parables or metaphors; and so we shall know their meaning to be▪ That they indeed believe not the Scriptures, but the Church; or the Church truly and really; the Scriptures onely by extrinsecal denomination.

8 Nor can they reply either consequently to Sacrobos us instance or their general Tenents, that as he which sees colours by the light, truly sees colours; not the light onely: so he that believes Scriptures by the Churches infallible proposal, believes not the Churches proposal onely, but Scriptures as truely and properly. The diversity of reason in these two consequences, ariseth from the diverse manner of seeing colours by the Suns light, and believing Scriptures by the Church: which we are now to gather from this short Ca∣techisine 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 pub∣lick exercise for his first degree in Divinity, late well observed) where-with the Jesuite deludes the simple, making them believe their faith, other∣wise 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 thou∣sandth part of them, unto whose salvation such confirmation is by * 1.59 Jesuiti∣cal 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; sun∣dry 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, * 1.60 〈◊〉〈◊〉 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 * 1.61 is the very quintessence and extra∣ction 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 immor∣tal The summ of all that others write, or they alleadge is this; ••very one may pretend what wri∣tings 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 Ma∣gistra & 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 Consi∣story? 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 Di∣vine Criticks of all questions concerning the Canon as oft as any doubt should arise? Catech Oh no, these audacious Criticismes of private men they utter∣ly 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: undoubt∣edly 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 a∣ny 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 e∣ver * 1.62 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 fol∣low. First, hereby it is apparent, that, Belief of Scriptures divine Truth, and their true sense, absolutely and immediately depends upon the Churches pro∣posal, or rather upon their Belief of what it proposeth, as well after they are con∣firmed 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath it * 1.63 proper force: whether we speak of the Essence, Existence, or Quality of things being, or existing: that upon which any other thing thus absolute∣ly 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 exist∣ence 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 be∣liefs thus mutually affected, the one is real and radical; the other, nominal, or at the most by participation only real. This consequence is unsound. [Intel∣lective knowledge depends on sensitive: therfore sensitive is of these two the su∣rer.] 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 de∣pends 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 pre∣misses; or rather, the belief of the premisses, is by extrinsical denomination attributed unto the conclusion. This latter opinion, at least in many Syllo∣gismes, 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 be∣lieves 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 ••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 uni∣versal, [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, re∣ceives 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 Ro∣mish Faith be thus demonstrated. * 1.64 Whatso∣ever unwritten traditions the Church shall pro∣pose, though yet unheard of or unpossible o∣therwise to be known then onely by the Chur∣ches asseveration, all Romanists are bound as certainly to believe, as devoutly to embrace, as any truths contained in the written word, acknow∣ledged 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 th••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 pecu∣li••r to them, must needs be morefirmly belie∣ved and embraced, then such unwritten traditi∣ons, as are in themselves suspicious, uncapable of other Credit then what they borrow from the Church. For in respect of the Churches propo∣sal, which is one and the same, alike peremptory in both; Scriptures, and traditions (of what kind soe∣ver) must be equally believed. And if such traditi∣ons as can have no assurance besides the Chur∣ches 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 Scri∣ptures, 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 ‖ 1.65 Sacrobosous bewrays his read••ness to be∣lieve the Church as absolutely as my Ch••istian can do God or Christ though no 〈◊〉〈◊〉 of the New-Testament were extant. Fo••, ••hat the Church cannot erre, was an •…•…led by God, proposed by the Church •…•… by the th•• faithful before any part of the New ••estament was written. Now he that without 〈◊〉〈◊〉 D••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 Te∣nent. 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 pre∣sently makes us lose the sight of colours: so doubt or denial of the Churches authority d••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 exist∣ence, 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 co∣lours become actually visible: so will it necessarily follow, that the Churches Declaration (that is, the Popes priviledge for not erring) is more stedfast∣ly to be believed, as more credible in it self, then either the Canon of Scri∣ptures or any thing therein contained: because these become actually credi∣ble 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 •…•…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 ••elieve that Christ is come in the flesh, and that God hath spoken to us sundry ways: for thus much the Pope avou••••eth. Yea, but what if the Church teach us that Christ is our Lord and Redeemer, and ••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 d••••••••es to break his Laws, and give his spirit the lye? Should we make pro∣fession

of believing as the Pope teacheth, and yet take his meaning to be on∣ly such as Marnixius, whom we better believe, would make it: His Holi∣ness would quickly pronounce us Apostat's from the Catholick faith. Or if this suffice not the indifferent Reader for satisfying my former pro∣mise: 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 * 1.66 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 parti∣cular propositions contained in the general Canon, without the same Churches testimony, unto whom the authentick interpretation or dijudication of Scriptures ••holly belongs.] Imagine the former parties now fully perswaded of the Scriptures divine truth in general, should by the Consistory which late C••••••∣chized them, be questioned about the meaning of some particular pla••••••. 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 * 1.67 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 me••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 processi∣on: 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 sub∣mit 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 de∣sire.

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 for∣••er, or other Decree of the Trent Councel; Were the Form of the De∣cree it self, unto private judgements, never so contradictory to Gods ex∣presse 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; * 1.68 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 ex∣cuse 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 deter∣minations 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 particu∣lar 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 fol∣low 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 th••s iniquity to their pro∣per 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.] Hereto∣fore I have much grieved at the Trent Councels impietie: but now I won∣der at these grave Fathers folly, that would trouble themselves with pre∣scribing so many Canons or overseeing so large a Catechisme, when as the beginning of Protagoras Book, one or two words altered, might have com∣prehended the entire confession of such mens faith, as rely upon their Fa∣therhoods; The Atheist thus began his Book; De dijs non ha••••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 deter∣mine: 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 am••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 Hea∣thinisme 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 fa∣vour

of their opinion be replied to our former instance of light and co∣lours.

9 Some perhaps, well affected, would be resolved, why, as he that sees * 1.69 colours by the sun, sees not only the sun, but colours with it: so he that be∣lieves 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 de∣clarations 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 inter∣mediation of any other light then the internal light of the Organ, in discern∣ing 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 ob∣jects, 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 Ca∣non 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 visi∣ble Churches further illustration. For (quite contrary to the former in∣stance) the Churches testimony or declaration is onely necessary, or avail∣able 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 * 1.70 judgement can believe Gods Word, or the right meaning of it, but by be∣lieving the Church: and all belief is inherent in the believer. Yea this un∣doubted 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 in∣fallibility; which is inherent in the subject believing, make Scriptures credi∣ble, as the light doth colours visible in themselves: a Protestant that knew their Churches meaning, might as truely believe them as a Roman Catho∣lick, 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 whe∣ther 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 decla∣rations 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 ver∣tue 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 te∣stimony of them. Again, because the use of light is onely necessarie in re∣spect 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 be∣nefit of external light, then the general, whereby they become all alike actu∣ally 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 suffi∣ciently 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 undoub∣ted belief of the Churches veracicie which is in the believer as in it sub∣ject, not from any increase of inherent credibilitie, or perspicuitie thence propagated to the Scriptures: Hence it is that consequently to his positions, most repugnant to all truth, he thinks, after the Church hath sufficiently avouched the Scriptures divine truth in general, we cannot infalliblie distin∣guish the true sence and meaning of one place from another, but must here∣in 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 spi∣rits: 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 di∣vine 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 particu∣lar 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 im∣probable. 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 dis∣cern any colours without my publick light, and yet will you presume to de∣fine their properties, and distinguish their natures against my definitive sen∣tence known? Must not he that enables you to see them, enable you to di∣stinguish 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; [Who∣soever 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 sen∣tence concerning them. He that believes not the Church (saith * 1.71 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 out∣ward 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 authen∣tick declaration of the Church, or because we believe it: we infalliblie be∣lieve the Church alone, not the Scriptures, but onely by an extrinsecal de∣nomination.

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 * 1.72 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 autho∣doxal 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 pos∣siblie have from what ground soever, of Scriptures themselves. For as I said before, the * 1.73 Church shall determine ought contrary to his pre∣conceived opinion, the more probable or strong it was, the more it encrea∣seth his doubt, and makes his contrary resolution more desperate, yea more damnable if habitual because. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extreamly contrary to the do∣ctrine of faith. Bellarmins prescription in this case, is just as if a Physitian or Sur∣geon should seek to case the pain by ending of the Patients dayes. Lest a man should sin against his conscience, this † 1.74 Doctor adviseth him to believe the Church cannot teach anusse.

14 To conclude then: He that absolutely believes the Pope, as Christs Vicar general in all things, without examination of his Decrees by Evange∣lical precepts, neither believes Christ nor his Gospel; no not when this pre∣tended Vicar teacheth no otherwise then his Masters lawes prescribe. For thus believing a divine truth onely from this mans authority, he commits such Idolatry with him (for the kind or essence) as the Heathen did with Mercu∣rie, their false Gods supposed messenger, though so much more hainous in degree, as his general notion of the true God is better, whose infinite good∣nesse, cannot entertain an interpreter no better qualified then most Popes are, did his wisdom stand in need of any. But if when the Pope shall teach the doctrine of Devils, men absolutely believe it to be Christs, because his pre∣tended Vicar commends it to them: in thus believing, they commit such preposterous Idolatrie, as those of Calecut, which adore the Devil, upon con∣ceit, doubtlesse, of some celestial or divine power in him; as the absolute Papist doth not adore the Pope, but upon perswasion he is Christs Vicar, and teaches as Christ would do, viva voce, were he again on earth. And lesse it were to be lamented, did these Pseudo-Catholicks professe their allegi∣ance to Sathans incarnate Agent, as to their supreme Lord, by such solemne sacrisices onely as the inhabitants of Calient performe to wicked spirits. But this their blind belief of whatsoever he shall determine upon a proud and foolish imagination he is Christs Vicar, emboldens them to invert the whole * 1.75 Law of God and nature, to glory in villany, and triumph in mischief, even to seek praise and honour eternal, from acts so foul and hideous, as the light of nature would make the Calecutians or other Idolaters blush at their very mention. It is a sure token he hath not yet learned the Alphabet of their religion, that doubts whether Jesuitical doctrine concerning this absolute belief, extend not to all matters of fact. And if out of simplicity, rather then policie, so they speak: I cannot but much pity their folly, that would perswade us, it were not the fault of Romish Religion, but of the men that profess it which hath inticed so many unto such devilish practises of late. I would the Jesuite were but put to instance what kind of villany either hath been already acted on earth, or can yet possibly be hatched in the region under the earth, so hi∣deous

and ugly, as would seem deformed or odious to such as are wholly led by this blind faith, if it should but please the Romish Clergie to give a mild or favorable censure of it. No brat of hell, but would seem as beautifull to their eyes, as young todes are to their dammes, if their mother once com∣mend the feature of it, or acknowledge it for her darling. Did not some of the Powder-plot, after Gods powerfull hand had overtaken them, and sentence of death had passed upon them, even when the Executioner was ready to do his last office to them, make a question whether their plot were sinfull or no? So modest were some of them, and so obedient sonnes to the Church of Rome, that they would not take upon them to say either the one or other, but referred the matter to their mothers determinations; hereby testifying unto the world, that if the Church would say, they would believe so great an offence against their Countrey were none against God. One of them was so obstinate, as to sollicit his fellow, whilest both were drawn upon one hurdle to the gallowes, not to acknowledge it for any sin. Or if these must be reputed but private men, not well acquainted with their Churches Tenents, and therefore no fit instances to disapprove her doctrine: let the ingenious Reader but peruse their best Writers answers to the ob∣jections usually made against the Popes transcendent authority, and he shall easily perceive how matters of fact are included in the Belief of it; how by it all power is given him in heaven and earth, to pervert the use and end of all Lawes humane or divine. I will content my self for this present with some few instances out of Valentian.

CAP. XXXI.

Proving the last Assertion, or generally the imputations hitherto laid upon the Papacie, by that authority the Jesuites expresly give unto the Pope in matters of particular Fact; as in the canonizing of Saints.

1 HOw oft soever the Pope, in defining questions of faith, shall use his authority: that opinion which he shall determine to be a point of faith, must be received * 1.76 as a point of faith by all Christian people. If you further demand, how shall we know when the Pope useth this his absolute authority: this Doctor in the same place thus resolves you.

It must be believed, that he useth this his authority, as often as in controversies of faith, he so determines for the one part, that he will binde the whole Church to re∣ceive his decision. Lest stubborn spirits might take occasion to calumniate the Pope for taking, or the Jesuites for attributing tyrannical authority unto him: this * 1.77 Jesuite would have you to understand that the Pope may avouch some things which all men are not bound to hold as Gospel; nay he may erre, though not when he speaks ex Cathedra, as Head of the Church, yet when he speaks or writes as a private Doctor or Expositor, and onely sets down his own opinion without binding others to think as he doth. Thus did Innocent the third, and other Popes, write divers books, which are not in every

part true and infallible, as if they had proceeded from their Pontificial au∣thority. Yea but what if this present Pope, or any of his Successors, should bind all Christians to believe, that Pope Innocents Books were in every part infalliblie true; Whether must we in this case believe Valentian, or the Pope thus determining, better? If Valentian in the words immediately fol∣lowing deserve any credit, we must believe the Pope better then himself: yea, he himself must recant his censure of Pope Innocents works. For so in the other part of his distinction he addes; * 1.78 Secun∣do, potest Pontifex asserere, The Pope again may avouch something, so as to bind the whole Church to receive his opinion, and that no man shall dare to perswade himself to the contrary: And what∣soever he shall thus avouch in any controversie of Religion, we must assuredly believe he did avouch it without possibilitie of Error, and therefore by his Pontificial authoritie. His proof is most consonant to his assertion. I will not recite it in English, lest the meer English Reader should suspect any, able to understand Latin, could be possibly so ridiculous.

2 These lavish prerogatives of the Popes authoritie, the Jesuites see wel to be obnoxious to this exception. When the Pope doth Ca∣nonize a Saint, he bindes all men to take him for a Saint. Can he not herein erre? As for Canonizing of Saints (saith † 1.79 Valentian) I absolutely deny, (as the Catholick Doctors upon good reasons generally do) that the Pope can erre in such a business. The certainty of this his belief he would ground upon those promises, by which we are assured it shall never come to pass that the universal Church can be deceived in points of Religion. But the whole Church should erre very grossly in such matters, should it repute and worship him for a Saint which is none. Hereit would be observed, how Satan instigates these men unto such Tenents, as may occasion God and his Gospel to be blas∣phemed. First, they would make it an Article of Faith, that all must believe as the Pope teacheth: whence it follows, that either he cannot teach amiss, or else faith may perish from off the earth. Which if it could, God were not true in his promises The surest pledge the Christian world can have of his fidelity in them, must be the Popes infallibility, so as from the first unto the last, he must be held as true in his dealings, as God in his sayings. If he fail in Canonizing a Saint, whom he cannot possibly know to be such, unless he knew his heart, which belongs wholly unto his maker: God must be a lyar, and there is no Truth in him. The final issue intended by Satan in these resolutions is this; When men have been a long time led on with fair hopes of gaining heaven by following the Popes direction, and yet in the end see (as who not blind sees not) his gross errors and detestable vil∣lanies, they may be hence tempted to blaspheme God, as if he had been his copartner in this cosenage. From this root (I take it) hath Atheism sprung so fast in Italy. For whilest faith is in the blade, and their hopes flourishing,

they imagine God and the Pope to be such friends as their blind guides make them: But afterwards comming to detestation of this man of sin, and his trea∣chery, holding his spiritual power as ridiculous, they think either as despite∣fully, or contemptuously of the Deity; or say with the * 1.80 fool in their hearts, there is no God.

3 Thus Antichrists followers still run a course quite contrary to Christi∣an * 1.81 religion. For if it be true (as it is most true) that faith cannot utterly pe∣rish from off the earth; what damnable abuse of Gods mercie and favour to∣ward mankinde is this, in seeking, as the Jesuites do, to make all absolutely rely upon one in matters of Faith? For so if he fail, all others must of necessi∣ty fail with him. That is, the whole world must be as kind supernatural fools to him, as that natural idiote was to his Master, who being demanded, whe∣ther he would go to heaven with him or no, replyed he would go to hel with so good a Master, seeing any man would be willing to go to heaven with an ordinary friend, yea with his enemy. Though we should use no other ar∣gument but that, Avoid ye sons of Satan; for it is written, ye shall not tempt the Lord your God: It should, me thinks, be enough to put all the Jesuites in the world unto silence in this point, did they not as far exceed their father in impudency, as they come short of him in wit. For this manner of tempting God is more shameless then Divels suggestion unto our Saviour, when he was instanly silenced with this reproof. A presumption it is more damnable to expect the protection or guidance of Gods spirit, in such desperate reso∣lutions as Valentian here brings, then it were for a man to throw himself headlong from an high towr, upon hope of Angelical supportance. For seeing (as I said) God hath promised, that true faith shal not perish from off the earth; for all men to adventure their faith upon one mans infallibility, who may have less saving faith in him then Turk or Infidel, is but a provoking or daring of God to recall his promise. Or what more damnable do∣ctrine can be imagined, then that all men should worship him for a Saint, whom the wickedest man on earth doth commend unto him for such?

4 But to proceed. As the Doctrine is most impious, so are the grounds of it most improbable. For how can the Pope or Papists infallibly know this or that man to be a Saint; Seeing there is no particular revelation made of it, either to the Pope or others? I answer (saith Valentian) that the general revelation, whereby it is evident, that whatsoever the Pope shall decree, as per∣taining to the whole Church, is most true, may suffice in this case. Moreover (saith he) unto the Canonizing of Saints appertain these revelations of Scrip∣ture, in which heavenly joyes are generally proposed to all such as lead a Godly life. For by the Popes determination, we know the Saint which he hath Canonized, to be contained in the foresaid universal proposition. Whence it is easie to frame an assent of faith; by which we may perswade our selves, that such a Saint hath ob∣tained eternal bliss.

5 I would request the Reader by the way to note the Jesuites injurious partiality, in scoffing at such of our Writers, as without express warrant of particular revelation, hold a certainty of their own salvation: when as they, onely by Gods general promises to such as lead a godly life, and the Popes infallibility, in declaring who have so lived, can be certain (defide) others are saved. But the former doubt is rather removed then quite taken away by this his answer, if it stand alone. As yet it may be questioned, how a∣ny can infallibly know the truth of what he cannot possibly know at all, but onely by other mens testimonies, in their nature (the Jesuite being judge)

not infallible, and in whose examination it is not impossible his Holinesse may be negligent? For how men live or dye in England, Spain, or the In∣dies, no Pope can tel but by the information of others no Popes. The Rea∣der perhaps wil prognosticate Valentians answer, as in truth I did. For when I first framed the doubt before I read it in him, me thought it stood in need of such a reply, as * 1.82 Bellarmin brought for defence of the vulgar interpreter. Altogether as foolish it were to think any private mans information of ano∣thers uprightness in the sight of God, as to hold Theodotion the Heretick could not erre in translating of the Bible. But though they may be deceived in testification of anothers sanctity; yet † 1.83 Valentian tels you, supposing the Pope is once induced by their testimonies, though in nature fallible, to pronounce him a blessed Saint, all must infallibly believe their testimonies (at least so far as they prove in general, that he died a Godly and religious death) are true, and that the party commended by them is of that number, which (as we may gather from the general revelations of Scriptures) shall be made partakers of everlasting life. * 1.84 A∣gain, whether the Pope in defining a controversie use diligence or no, yet without all question he shall define infallibly, and consequently use the authority Christ hath given him. Wherefore in his judgement, care and diligence are necessary to the Pope, not so as if he could not define aright, or rightly use his authority without them, but that he doth not sin himself, whilest he defines an infallible truth for others to believe. Hereto may be added, that albeit a diligent care were necessarily requi∣red for the infallibility of the Popes decisions; yet the same faith, which bindes us to believe he de∣cides the controversie infallibly, ••indes us also to believe that he used as much diligence as was re∣quisite. As for example, in like case, If God should promise that the next year should be a plentiful year of corn, we would conceive he promised with∣all good and seasonable weather, and whatsoever else necessary for effecting of his promise, as Canus well notes. But Valentians last conclusion is, that no sure arguments can be brought, why we should think study or diligence are necessary for the right use of the Popes authority, so far as it concerns other mens faith that must rely upon it. Rely upon it they must, whether he determin ex tempore, or upon deliberation, and (for ought I can see) whether he give his sentence drunk or sober, raving or in his right mind, so he have the wit to charge all upon pain of damnation to believe it. But what if some forrainer should of set purpose send a dead-mans water to trie this grand-Physitians skil: could he without either care or diligence, in examining their testimonies, or special Revelation from above (which in such businesses Valentian disclaims) discover their knavery? Or would his prognostication of life and health, redeem the party deceased from the land of death, as some say Pope Gregory by his prayers, did Trajan? These and many like questions might here be made, which fall not within the reach of Valentians answers hitherto recited: and yet these must abundantly suffice for resolution of all doubts concerning the Canonizing of Saints, or approbation of Religious Orders;

† 1.85 in which business likewise we must believe the Pope cannot erre. Let the Reader pause a while, look on their madness, and laugh his fil at their apish drunkenness in this argument, that when his mirth hath found a vent, and his heart is wel setled, he may with a sober, unpartial, stedfast eye, behold the Mystery of this iniquitie.

CAP. XXXII.

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 till Christ come to judgement: this Aposta∣sie of the Jesuites, is the most abominable and contumelious against the blessed Trinity.

1 WHat the consequences of these positions may be, none can doubt. No less they are then I have said; a resigning up of mens souls and consciences into the Popes hands, a consecration of hearts, minds, and bodies, to work any mischief imaginable at his appointment. For what if the Pope upon the relation of Ravilliacks stubbornness, (they would say constancy) in his torture, or Catesbyes praying to the Virgin Mary at his death, should Canonize both for Saints, and enjoyn the Christian world so to honour them: Every bloody Assasinate would pray unto the one for good success in acting his blood-thirsty designs on Princes bodies. And if it should please the Pope so to determine, all men should stand bound to give such solemn wor∣ship, as by their Doctrin is due to Sacred reliques, unto that bloody knife which hath been sheathed in Ravilliacks Soveraigns breast. Every deep dis∣sembling Polititian, or ambitious cholerick discontented spirit, would burn incense, saltpeter, sulphur, and brimstone to the others image, in hope of better speed in undermining states.

2 If any Jesuite, or other brazen faced favorer of their Order, or this do∣ctrin, should here reply: This dreamer casts doubts beyond the Moon; for is there any likelihood his Holiness wil ever Canonize such wicked Imps for Saints? I must answer him as Tully did Rullus, utterly disclaiming all purpose of doing such wrong unto the Roman state, as his Petition unto it, once grant∣ed might enable him to effect; and from my soul I wish every Christian Prince, every Princes Councellor would take that grave Senators words for his motto, † 1.86 Primum nescio, deinde timeo, po∣siremo non committam ut vestro beneficio potius quam nostro consilio salvi esse possimus. First whe∣ther the Pope would Canonize such miscre∣ants for Saints or no, is more then we know. Secondly, his former practises minister so just cause of fear to Christian states, that it stands them upon rather in wisdom to prevent his power of doing, then rely upon his fidelity for not doing them some inestimable mischief, by putting this practise in execution, if op∣portunity serve, and abilitie be left him thereby to strengthen his faction.

Did not his * 1.87 Legate into France, upon notice of the Parisian Massacre, bestow his Holinesses best blessing, Cum plenitudine potestatis; With absolute and plenarie power derived from him∣self, upon the notorious assasinate Boydon, chief Ring-leader of that immane and Wolvish Mas∣sacre committed at Lyons; begun without any warrant of publick authority, onely at this hel∣lish miscreants instigation, desirous to follow, or rather out-go his Superiours in cruelty? Was not that villany it self authorized from Rome, where it found such extraordinary approbation? Never did that City rejoyce so much in memory of Christs birth, or Saint Peters, as at the hearing of this more then Herodian butchery of so many thousands noble∣minded gentlemen, with other Innocents and Saints of God. So full was this Legates heart of joy hence conceived, that after he came into France, out of the abundance of it, his mouth did sound the praises of the bloody actors and contrivers of this shameful Tragedy, Etiam cum delectu verborum, With such choice and affected words, as caused them blush to hear him, that had not been ashamed to act the villany. And as if this excellent exploit had been effe∣cted by vertue of the holy Catholick Church; the † 1.88 Popes Petition to the French King was, that the Trent Councel might, upon that good success, begin to be of force in France, and be thus sealed with blood. Yet can any man doubt, whether this Church would authorize mur∣ther, or Canonize Assasinates, for her own ad∣vantage? Publickly suppose she would not; yet if the Popes Decrees, when they expresly binde all, must, as Valentian contends, be be∣leived by all upon such terms, as he annexeth: no question but if he give any special injuncti∣on to the Order of Jesuites, or such as they shal adjudge fit Associates to whom these secrets may be imparted, it shal be as devoutly enter∣tained by them whom it concerns, as if it were universal. If charged they be, under pain of damnation, secretly to worship this or that damned villain, it wil be held a formal denial of Faith, either not to perform what is enjoyn∣ed, or to bewray what they perform. We may wel suppose the Jesuites, and others of their instruction, have more Saints in their private Kalenders then all the world knows of. * 1.89 Bel∣larmine grants the Pope may commend some under the title of Saints unto a set Province or Diocess, though he enjoyn not the whole Church so to esteem, or at least not so to entertain them: That Saints reputed, not Canonized, may be privately adored; That in this case a general custome may prescribe, and breed just presumption of the Popes tacit app••••bation, though he give no di∣rect

injunction for the practise, nor positive signi∣fication of his consent. For many were adored as Saints before the solemnitie of ••••nonizing was in use, first practised (as far as this great Clerks reading serves him) by Pope Leo the third.

3 Now as their projects are of another mould, and their means to effect them more de∣sperate then heretofore: so these intimations make it more then suspicious, lest secretly they crown such of every sort, as have been best qualified for their purposes, or have ad∣ventured farthest for the Churches dignity, with the Titles of Saints, to encourage others to like attempts. And if turbulent or ambitious spirits, greedy of ••ame, may be fed with hopes of being eternized in Jesuitical Kalenders; if men male-contented with this present, may have sweet promises of everlasting happiness in the life to come; upon what mischiefs will they not adventure? when as the one sort is weary of life, the other curbed onely with fear of present shame or disgrace after death, other∣wise ready to rush into any danger, or avow most desperate out-rages. Al∣beit the parties proposed to be worshipped had been in their life times not so bad, but rather incited to bold enterprizes by their ardent zeal: yet who would not desire to imitate the adventurous actions of them whose memory he adores? And yet this longing desire of imitating such extraordinary en∣terprizes, as others of noble spirits have been thrust upon by secret instinct, is alwaies dangerous, and in men not so well qualified as their Authors were, prepostorous. For it will find occasions of like practise when none is given; vertue shall be the object of despite, because in factious oppositions, contempt of it may afford matter of glory; Hatred and malice to Princes persons shal be accounted zeal and devotion to the Church. But if Powder-plotters, or publick Assasinates may be dignified with Titles of Saints, or proposed for imitation: the Christian world may perceive the height whereto this mis∣chief may grow, when it will be too late to controul it. It is an excellent ca∣••••at which old * 1.90 Gerson hath, not impertinent to this purpose, though intended by him espe∣cially for private use. Amongst other So∣phismes used by Satan to ensnare mens souls, That Topick of examples, or similies, affords as many experiments of fallacies as there be men; whilest every one strives to imitate any one, and professeth to frame his life by the example of such, 〈◊〉〈◊〉 either the Church doth Canonize, or their Supe∣riers, Governors, Doctors or men of fame approve, What doth the Son (say some) but what he sees the Father do: and yet these mates follow not the best, but the worst Fathers; (at least that in them which is worst for them to follow) by this ex∣••••ple: some of them stick not to say, Paul com∣mended himself▪ Paul had visions in a trance, and why may not God in these daies work the like effects in others? Hence are Prophecies faigned, hence are admoni∣ons

by miracles, hence are damned persons adored by the multitude; witness the Legend, yea and Vienna can bear witness of a dead dogs adoration. Let the sacred Roman See therefore beware, let the Pope that sits therein beware, upon what grounds or motives they canonize any.

4 Rather let all Christian States beware, least they give such authority to either. For if the danger were not alwaies imminent from their trayterous and blood-thirsty mindes, that profess this Doctrin in any Kingdom: Yet from divine justice the plagues upon Prince and People, that authorize and permit the profession of it, wil be one day publick and grievous. For better * 1.91 might they nurse all other kindes of enchantments, or magical practises; bet∣ter might they give harbor to all other heresies broched since the world be∣gan; then susser this Ocean of all mischiefs, whether flowing from errors in manners, or matters of doctrin, to encroach upon their coasts. And here let not the Reader deceive himself by imagining the Holy Ghost had used a Me∣taphor, rather then strict propriety of speech, when he called the Whore of Babylon a Witch or Inchantress. For the faith whereby the Romanist boasts he believes the Scriptures, (as elsewhere God willing shal be shewed) is meer∣ly magical: this doctrin we now dispute against, the very Idea of infernal su∣perstition, or, as they term it, vana observantia, in respect of the essence and quality; and for the extent of mischief whereto it leads, as the main Sea of sor∣cery, and all other kindes of magical superstition, as so many brooks or rivers. For whence springs sorcery properly so called? Either from express compact with evil spirits, or from the sole•••• performance of certain blind ceremonies, which are but sacrifices unto infernal powers; wherein they ga••n interest in the sacrificers souls, in witness whereof they sometimes bear their marks in their bodies. But if we look into the mystery of this iniquity, the Jesuites by sub∣scribing unto this doctrin of the Churches transcendent authority, and taking the solemn oath of their order; enter a covenant, though not so express or im∣mediate, yet more sirm and desperate then other Magicians usually do. For they swear, and teach others to swear absolute obedience to the Pope: they think themselves bound, and would bind others not to examin his decrees: to esteem of his Pardons, though des••itute of all warrant srom Gods word, as highly as the Magicians do of Charms, for which they can give ••o reason ei∣ther in art or nature, to offer up their prayers and other religious worshi•• un∣to such as he shal appoint them, albeit for ought they know, or as they justly may suspect, damned miscreants; which is a more hellish sacrifice then any o∣ther Magicians use. And though witches do, yet all sorts of sorcer••••s enter not express covenant with the Prince of darkness. And it is all one, whether like witches they give their souls to him immediately; or thus absolutely be∣troth them to his Proxy or principal Agent here on earth. For as the Apo∣stle instructs us, by thus worshipping the Beast they worship the Dragon his Master.

5. Lastly, in respect of this mouth of blasphemy, Mahumetism, and Gentilism are as a Toy. The ancient Heathen, out of their inbred ignoranc•…•… and want of external means for right information of their understanding, changed the glory of the incorruptible God, into the similitude of corruptible things; often taxed by meer Philosophers for their grossness. These blasphe∣mers, though professing the worship of the everliving, true, and onely God, though partakers of ••is written word, and all the helps his gracious provi∣dence from time to time hath afforded for manifestation of it right sen••e and meaning, abuse Philosophy (wherein they excel) with all other gifts of art and nature, to transform the most essential attributes of the divi••e na∣ture;

to turn his truth into lies; his goodness into all abomination. For having this natural notion in their brain, [Whatsoever God saith is true, whatsoever ••e approves most just and good.] Their next presumptuous assumption is, [But God saith whatsoever the Romish Church or Pope saith exCathedra, whatsoever he allows, God allows the same.] And this Assertion, which thus confounds the li∣••its * 1.92 of Gods Truth and the Popes, that the Christian world cannot discern one from another, once wrought in mens hearts, what untruth or falshood, what Heresie can be hatched so dangerous? what villanie conceived so a∣bominable, but may be presently fathered upon that Holy one, from whom proceeds nothing but good? Thus may bloody and prodigious massacres be i••vested with the most glorious Titles the best of Christs Saints ever enjoy∣ed for their best deeds. Just reward for matchless impieties that benefit them, may be set forth to the world as the Crown of Martyrdom. Finally, their gain is hereby made the measure of goodness, their Pomp and glory, the Rule of piety, and end of every Christians faith, unto which he must not stick to sacrifice his soul, as an Holocaustum ever burning, never consuming in that brimstone lake. If it shall please the Pope to authorize murther, though of the Lords anoynted; God the Son must be the chief Assasinate to give power and strength, and heaven for the reward unto the Actor. If pleased he be to give way to incest, as for the Uncle to marry the Neece, a fornication not named but with distaste amongst the ancient heathens, (I would abhor to speak it, would they be ashamed to give just occasion:) the Holy Ghost must not disdain to be his Bawd or Pander. If disposed to dispense with perjury, God the Father must be as his Vassal, to suffer disgrace at his appointment, to recall the sentence of vengeance, which the party swearing by his name did imprecate upon his own head, if he relented. Though this be the greatest in∣jurie that can be offered to so great a Majestie (unto whom execution of just vengeance properly belongs) yet must the Almighty, at the Popes appoint∣ment, be content to put it up.

6. It is a qualitie in Kings, very commen∣dable, saith Paulus Quartus, * 1.93 Legate and Ne∣phew unto Henry of France, Religiously to observe their oathes: but, when the Popes dignitie comes into danger, religion it self is in hazard, and a prepostorous course it were religiously to observe a•• oath, unto the overthrow of Religion. With these and the like suggestions, impiously acute, did this sweet Cardinal, by Commission from the a 1.94 Pope his Master, authorize, and ani∣mate this French King to violate the League lately confirmed by solemn oath, betwixt him and Philip of Spain. Might he not as just∣ly, though not so politickly, in plain terms have told him, either you must dishonour God, or suffer the Pope to be disgraced: choose which you list. Doubtless in the language of Gods Spirit, which searcheth the heart, he that dispenseth with an oath (of this nature especially) solemnly taken is greater then he by whom men swear; and is in heart and deed so estemed, by such as acknowledge his authority in thus dispensing, or sue unto him for like dispensations: But as if wilful and open perjurie, without deep and hellish hypocrisie, were a sin too plain and simple for the Man of sin to countenance:

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the ‖ 1.95 Legate first invests this besotted Prince with the glorious Title of Defensor Ecclesiae Ro∣manae; and in witness hereof delivers him a sword, consecrated by his Holinesses own hand, ere he make him forswear himself, and forsake his God, who hath now forsaken him, and for his sin (scarce expiated unto this day) plagued the Realm of France. For as the judicious Historian (who hath the Articles of this perfi∣dious confederacy yet in his custody) wel ob∣serves, a 1.96 this was the root of all the miseries have since befallen that flourishing Kingdom, and by Gods just judgements exposed it to the insolencies of the Spaniard, through their means especially that wrought the King to breach of his oath with Spain for entring this new confederacy with the Pope.

7 Whilest reading this story I called to mind the perfidious, and cruel usage of that Renowned b 1.97 Admiral in the Pari∣sian massacre: the treacherous impiety of his politick enemies seemed highly to extol the wisedom and justice of his God calling him to suffer his chastisment in this life, that he might not perish with the wicked, or such as were im∣penitent for their former grievous sin; wherein this worthy Counsellor had in some sort (though with grief, yet for the good of others I must utter it) communicated with the Pope, and his per∣jured Soveraign. For knowing the breach of peace was fully resolved upon by the State of France, he thought it a point of warlike wisdom to begin with the enemy in his own land, rather then expect his onset upon notice of war proclaimed: and fair opportunity (as he apprehends it) being offered from an insinuating Heremites discovering of the situation, and readiest way of expugning Doway, he attempts the sur∣prisal of it; but prevented of his purpose by an old woman that awaked the Garrison, he deemed it a shame to return home with empty hands; though fil them he could not, but with just imputation of being the first that had actually broken the league, as afterwards his venerable person was the first upon whom these perfidious Assasinates, and actors in the Parisian massacre did practice their in∣tended butchery, contrary to the oath and faith which they had given him. God grant such, as in Reformed Churches do most detest, be never tempted by like opportunities to imitate the worldly policies of the Papacy; that all our con∣sultations to prevent their malice, may alwayes relish more of the Doves inno∣cencie and integrity, then of the Serpents subtlety.

8 He that would accurately observe the weak supportance of the Roman See at that time, when the French could not relieve it; how since that time the Popes have mufled themselves into the Spaniards favour, to the great preju∣dice of France, who in love to them had brought it self so low; may by these modern stories easily discern, the Papacies advancement in times past to have been wrought by such means, as our Writers out of ancient records have de∣ciphered. I specially by sowing enmity betwixt Christian Princes, by seek∣ing supportance now from one, then from another, as several Popes, for the

most part by-standers in such broils, yet skilful to bet alwaies on the fairest side, saw fittest occasions; until at length they got both feet on Princes shoulders, and being once mounted, learned cunning to sit fast, and ride them safely. For most of that succession being stil of several lines, and different pa∣rentages, none of them were disposed to continue any ancient, or hereditarie F••bood with the posteritie of their Predecessors greatest enemies, as lineal descents of royal Families, out of their personal love unto their Ancestors, usually do, unto the great damage of their state and Countrie. It is signifi∣cantly spoken by the Evangelist, That the ten Kings should give their authority unto the beast; thereby instructing us, that Antichrist should grow great by * 1.98 Princes favours, and gracious priviledges bestowed upon him, not as the Je∣suite absurdly imagines, by taking authority unto himself by strong hand be∣fore it was given, as the Turks, or Saracens, or other Barbarians have done.

But to proceed; not the infidelity of Turk, of Jew, or Saracen, not malig∣nant Apostacie is to be compared with this kind of Idolatry, and blasphemy we now dispute against. The Turk calumniates the Cross, the Jew accuseth Christ himself as an impostor: but neither make him Author, or approver of such impieties as they commit. The Jesuit Fathers such prodigious villa∣nies, as his soul from Satans suggestion hath conceived, upon his Saviour: all other Hereticks, or Idolaters, Turks, Infidels, or Apostates, do then onely, or principally offer contumelies unto Christ and Christianity, when they open their mouths, and vent their bitterness against him. But of this Whore and her attendants, that Proverb is most truely verified, Sive scortum benedicat si∣ve maledicat perinde est. The contumelies offered by them to Christ are all one, (always most grievous) whether they bless or curse; whether they magni∣fie or blaspheme his holy Name. Whilest they profess such absolute Allege∣ance to the Pope, the Son of perdition, Christs greatest enemy, in taking our Redeemers praises in their mouthes; they do but adde prophane scurrility unto blasphemy, using him herein more contemptuously then the Souldiers, which bowed their knees unto him, but buffet his face; salute him as a King, and yet wound his head by putting a crown of thorns upon it.

9 But some out of charity, not to be blamed, will here demand: Do all the maintainers of this strange Doctrine expresly and wittingly conceive as meanly, or despitefully of Christ, as these dissolute Roman Souldiers did, though willingly (for their own advantage) to cloak their secret scoffs, and mockery of his spiritual Kingdom with outward demeanure, more decent and reverent then the others used? Do all the learned of that Religion in heart approve that commonly reported saying of Leo the Tenth, Quantum profuit nobis fabula Christi? and yet resolve (as Cardinal * 1.99 Carafa did, Quoniam populus iste vult decipi, decipiatur,) to nuzle the people in their credulity? For mine own part, as yet, I cannot think so; though, I have been friendly censu∣red for saying the contrary. Many of them, I am perswaded, think they honour Christ as much, as the best in the reformed Churches do. But doth this their conceit, or imaginarie love to him, lessen their wrong, in respect of those contumelies offered him by the heathen? Rather (in the learned) it is a Symptom of that grievous plague, inflicted upon the Jews, That seeing, they should not see, that hearing, they should not hear, nor understand: no sign at all of better

reall affection towards Christ, but rather a token of greater servility unto Sa∣tan, or of that strange spiritual drunkennesse spoken of by the Evangelist. Their hearts and heads are not acquainted; the one endites what Satan sug∣gests, and moves their outward members to act what he commands; the other interprets all done in honour of Christ, as if a man should be so deeply intoxicated with some pleasant poison, as to enforce it upon his dearest friend, for an extraordinary dainty. Finally, that these great Clerks should thus ac∣knowledge Christ for the Redeemer of the world, and yet admit every Pope for his Compeer, and thus devoutly embrace the doctrine of Devils, is an undoubted document, they are the sworn-followers of Him, whose comming is by the working of Satan, with all power and signes, and lying wonders, and in all deceiveablenesse of unrighteousnesse amongst them that perish. That which especi∣ally causeth many of us to doubt, whether the Jesuites do not aequivocate, when they speak well of Christ, is, because their learning and judgement are, on the one side so great, and this imagination on the other so prodigiously absurd and sottish, as one cannot possibly better brook the others company in the same heart or brain, then the most flourishing Prince, or Potentate in the World, could the beastliest sluttish Shee fool living for the onely consort of his bed; howsoever these cunning Panders, in pride of their nimble wits, may hope to betroth more simple souls unto this out-cast of hell. And though experience in some sort hath proved it true, that no opinion was ever propo∣sed so absurd, but found some Philosopher for it Patron: yet this imagina∣tion of the Popes transcendent authority, farre exceeds the limits of any ex∣periments or observation made in Philosophers, answerable to the former Axiom. Notwithstanding the more their infatuation (of whom we speak) exceeds the bounds of all folly or vanity meerly natural, the more it ascer∣tains to us the truth of the Apostles prediction in the place late cited. Doubt∣less because they received not the love of the truth, therefore hath God sent them strong * 1.100 delusions, that they should believe lies. The fulfilling of which prophecie is most conspicuous in the modern Jesuites, the principal maintainers of this doctrin. For were they not men of rare wit and exquisit learning; were not this opi∣nion withall, of all that are or can be imagined the most sottishly improbable, and preposterously impious; the print of Gods finger, thus confounding their brain, could not be so eminent or discernable. The first bait, cast out by Satan, was but to draw the Romish Clergie unto practices, so suspitious amongst the people that they could not be justified, but by a conceit of infallibility: and not check∣ing their pride, being challenged of error in doctrin, and impiety in their dea∣lings; the Lord gave them over to believe this monster of falshood and untruth, a bottomlesse pit of hypocritical preposterous blasphemies.

10 Would to God the daylie ambitious practices of many, that are or would be in great place amongst us, the pronenesse of most to transgresse the bounds of lawfull authority, and their unreadinesse to recall their errours though never so grosse, their extream impatience of all impeachment by men, as far their Superiours in spiritual graces, as their inferiours in secular dignitie; did not plainly shew the passage from that point, where these mens resolutions anchor, unto this new Tyre, the Rock of honour, and seat of pride, to be but short, and the transportation easie, if opportunities of Time and Tide did serve them. But of the particular temptations, and opportunities that did first drive the Romanists into this harbour, as also of inveterate er∣rours in other points, and reliques of Heathenish dispositions, whereby they tow others after them, elsewhere, (according to my promise) if God per∣mit. At this time it shall suffice to have waded thus far in these unpleasant

passages, for discovering the enemies weaknesse in his new Fortifications, or Repalliations rather of such breaches, as our ancient Worthies have made in their imaginary Rock of strength. Now, as my soul and conscience in the sight of God, and his holy Angels can assure me, these imputations of blasphemy, sorcerie, and preposterous Idolatry, I have laid upon this fundamental point of Romish faith, a••e most true, though much lesse exaggerated then it deserves: so again, I must con∣fesse, it hath in some sort over gone against my conscience, publickly to discipher or dis∣play her abominations. For my little experience of this present ages temper too well instructs me, what great offence is oft-times hereby given to men, as weak in faith as strong in their perswasions of it, to flatter themselves in their hypocrisie, or make them seem unto themselves, men rightly religious or throughly sanctified, whilest they measure their love to true religion by their hatred unto this doctrine of De∣vils, or compare themselves with Priests and Jesuites, as they are painted out in their native colours by eloquent and learned Pastors. But his iniquitie be upon his own head, that thus perverts my labours, undertaken for his good, unto his harm. For unto a quite contrary purpose have I set forth this survey of Romish blas∣phemie, in a larger volume then first I meant it, even to stir up my self, and every Professor of true Religion, unto serious amendment of our lives, to hold fast our faith, by holding up hands pure from bribery and corruption, by lifting up hearts and mindes void of all guile and hypocrisie, ardently zea∣lous of every good work, unto the Lord our God continually; lest such swarms of Caterpillars and Locusts, as have chosen Beelzebub for their God devour this land, Mortis modus morte pejor. To think such should be the instruments of our wo, will unto most of us, I know, far surpasse all conceit of any other wo it self, or misery that in this life can befall us. And yet whilest I consider what God hath done of old to Israel his first-born, and Judah his own inheritance: the overplus of our ingratitude towards him for all his goodnesse, especially our wilfull continual abusing these dayes of peace, more, and more sweet and gracious, then Jerusalem it self, the vision of peace, did ever see so long toge∣ther without interruption; I am, and have been, as my publick meditations can testifie, for these few yeers of my ministerie, possessed with continuall dread, lest the Lord in justice enlarge his threatnings denounced against Judah upon this Land. Fearfull was that message unto Hierusalem, I will bring the * 1.101 most wicked of the Heathen, and they shall possesse their houses: but more terrible is our doom, if this sentence be gone out against us, I will plague you by the wickedst amongst the Christians, by men more cruel, proud, and insolent, then Ba∣bylonian, Turk, or Infidel, or any other enemie of Christs Church hath been, or could be, unlesse Christians or Jesuites in name or shew, they were meer Antichristians, or Bariesus, in heart and affection. Such titles we readily give, and willingly hear given unto Loyolaes infamous brood. But if our wayes shall continually prove as odious unto our God, as these termes imp••rt that Societie is unto us: what have we done? Surely tied our bodies to the stake of justice, by the wicked∣nesse of our hands, and proud imaginations of our polluted hearts; whiles our tongues, in the mean while, have set our cruel executioners hearts on fire more grievously to torment, to consume and devour us.

11 But though likelihood of their prevailing against us be, without our repentance, great, and their cruelty, if they should prevail, more then likely to be most violent: yet this their hope it cannot be long.

Tu quoque Crudelis Babylon dabis impia poenas, Et rerum insta••iles experi••re vi••es.

The Lord in due time will turn again the captivity of his people, and the now living may live to see these sons of Babel rewarded, as they have long sought

to serve us. Their shamelesse Apologies for aequivocation and this old charm of Templum Domini, which like unluckie birds alwayes flocking, or frogs croaking against ill weather, they have resumed of late with joint importu∣nate cries (albeit with these they bewitch the simple, and choak the world∣ling or careless liver, that accounts all serious thoughts of Religion his greatest trouble) sound unto hearts setled in grace, or mindes illuminated with the spirit of truth, but as the last cracklings of Lucifers candle, sometimes shining in the Roman Lanterne as the morning-star, or an Angel of light, but now so far spent and sunk within the socket that it recovers it wonted brightness but by flashes; nor can his nostrils, (that is able with the least breath of his dis∣pleasure from heaven in a moment to blow it out) any long time endure the smell. Even so, O Father, for thy Son Christ Jesus sake; even so, O Christ, for thine Elect and Chosens sake, impose a period to our grievous sins against thee, and our enemies malice against us: infatuate their policies, enfeeble their strength, and prevent them in their Devillish purposes, that seek to prevent thee in thy judgements, by setting the World in combustion before thy coming.

Amen.

The continuation of matters prosecuted in the first BOOK.

THe ingenious Reader, I trust, rests fully satisfied, that for planting * 1.102 true and lively Faith in every private Christians heart, Experiments answerable to the Rules of Scripture, without absolute dependan••e upon any external Rule thereto equi∣valent, are sufficient; the assistance of the Holy Spirit (whose necessity, for the right apprehension of aivine truths revealed, the Romanist nor doth, nor dare denie) being supposed, That Valentians heart did tell him thus much, and secretly check him for his ridiculous curiosity to make way unto his Circular resolution of Faith * before refu∣ted, his diffident speeches immediately thereto annexed, (upon consciousnesse no doubt of it insufficiencie) will give the Reader, (though partiall) just cause of suspition. If a man (saith he) be yet further questioned, seeing as well the divine Revela∣tions, as the Churches infallible Proposal, are obscure and inevident; what should impel him to enter into such a Labyrinth of Obscurities, as to imbrace the doctrine of Faith by the former Method, [to wit Believing the Revelation for the Churches Proposal, as for a condition unto Relief requisite; and the Churches Proposal again for the Revelation, being the cause of his Belief] then let him come unto the second processe (or method) and expound the reasons and clearer motives whereby he was and every discreet man may be, induced to imbrace Faith, though of it self inevident and obscure. Thus do they traduce the Grace of God, as if there were no difference betwixt mid-day-light and mid-night-darknesse; as if the dawning of that Day-star in our hearts, or light of Prophets our Apostle speaks of, 2 Pet. 1. 19. were not a mean betwixt that more then demonstrative Evi∣dence of divine Truths, which glorified Saints enjoy, and obseurity or Jewish Blindness. The particular manner how Gods Spirit works lively Faith, by such Experiments as •…•…tly I did and hereafter must acquaint him withall, the Reader I hope will gather, of his own accord, out of the discourses following, concerning the nature of Christian Faith, and the Principal Objects thereof, whereunto my Meditations are now add 〈◊〉〈◊〉 my long durance in this unpleasant subject having bred in my soul a more eag••r th•…•… after these well springs of life.

Notes

• ‖ 1.1

  In the •…•… ••ing •…•… the se∣cond Section. Chap. 2, & 3.
• † 1.2

  Val•…•…ian T••••n. 2. in A •…•….
• * 1.3

  In •…•… it is true: He 〈◊〉〈◊〉 hath not the Church for his Mo∣ther ha••h not God for his Father.
• ‖ 1.4

  Lib. 2 cap. 4. and 〈◊〉〈◊〉, &c.
• † 1.5

  Lib. 2. Sect 〈◊〉〈◊〉 and cap 1. 〈◊〉〈◊〉. and 19.
• * 1.6

  〈1 paragraph〉〈1 paragraph〉.
• † 1.7

  〈◊〉〈◊〉 hic Earorem dissimulare non possum, qui 〈◊〉〈◊〉, Fidem nostram cò tanquam in ultimam •…•…am reducendam esse, ut credamus Ec∣•…•… 〈◊〉〈◊〉 vera••••m, cui prius (inquiunt) assentimur 〈◊〉〈◊〉 acqu••••uam quàm per infusam. Quod sive∣•…•… ratio formalis insusae Fidei non esset ve•…•…, sed creata.—. Praeterea Apostoli & P••ophe 〈◊〉〈◊〉 〈◊〉〈◊〉 ultimò fidem suam in divinam & •…•…em & veritatem. Ergo nos in humanam •…•… fidem nostram non resolvimus. •…•… Fides est, idem{que} p••oinde habet ob∣jectum, 〈◊〉〈◊〉; formalem. Confirmat autem hoc, vel maxin è, quod ea quae per accidens contin∣g••••t, 〈◊〉〈◊〉 alicujus habitus, non variant ilius ob∣ject•• rationem. sed articulos credendos 〈◊〉〈◊〉 per hos, au••••llos homines, per accidens om∣•…•…. Cum ergo Prop••eta & Apostoli as∣•…•… articulis sidei, quia Deus revelavit: ean∣dem qu••qi nos credendi rationem habebimus; Nisi 〈◊〉〈◊〉 Fides nostra non est virtus Theologica, cujus videlicet prima & formalis ratio, si his credimus, non 〈◊〉〈◊〉, 〈◊〉〈◊〉 humana veritas est. Canus. Lib. 2. loc. Theol. Cap. 8.
• * 1.8

  At (in••uit Cath•…•…) soli sider Ca∣tholicae con∣v••nit, ut ••i sa••um subesse nequcat, quo∣niam est de objecto pro bato ab Ec∣clesia. Fidei autem divinae particula••i saltum subesse potest, quoniam est de objecto non probato ab Ecclesia. Respondeo, novam at{que} inauditam hanc esse doctri∣nam, ut sidei divinae possit subesse salsum, antequam ejus objectum probatum fuerit ab Ecclesia. Probatio enim 〈◊〉〈◊〉 •…•… innotescat, objectum illud esse revelatum à Deo, & propter hoc certum, & indubitatun; non autem •…•… verbo Dei aliquid revelantis. Ita{que} implicat contiadictionem, ut aliquid sit revelantis à De••, & 〈◊〉〈◊〉 •…•…ve illud ab Ecclesia probatum sit, sive non sit. Alioqui quod CHRISTUS Paralytico & 〈◊〉〈◊〉 •…•… ti••i peccata tua, poterat esse falsum, quia nondum fuerat ab Ecclesia approbatum; quis ita de•…•… CHRISTI ab Eccl••••ae approbatione pendere arbitretur? Et si quis insantem baptizer, •…•…, nonne 〈◊〉〈◊〉 censebitur, si dubitet an insans ille sit vere justificatus? Et tamen non est hoc obje•…•… ab •…•…, &c. Bell. lib. 3. de Justific. cap. 3.
• † 1.9

  See the 〈◊〉〈◊〉 Chapter.
• * 1.10

  Chap. 2.
• * 1.11

  V••d. Cap 〈◊〉〈◊〉. P•…•….
• * 1.12

  〈1 paragraph〉〈1 paragraph〉.
• * 1.13

  〈1 paragraph〉〈1 paragraph〉.
• † 1.14

  Vide Annot. •…•…. Pa∣•…•… 5.
• ‖ 1.15

  •…•…. non propter infidelitatem propriè, ut est vit••um contra fidem Catholicam, reprehendi, sed •…•… & duritiem coldis. Pertinet enim ad prudentiam insu••am, & ad donum Consilii, ejusmodi praeb••re vel negare, consideratis circumstantiis, quae docent eas esse à Deo vel non: •…•…, ex prudentia & do••o consilii credere illis debuissent. Valent. Disp. 1. Quaest. 1. De objecto fidei •…•… this Position is, because, Sola Divina Revelatio ab Ecclesia proposita est objectum fidei.
• * 1.16

  〈1 paragraph〉〈1 paragraph〉.
• * 1.17

  Valent. Tom. 3. in Aqum. 〈◊〉〈◊〉 Quaest 1. De object. fidei. Punct. 1. Part. 10. His words are quoted. lib. 〈◊〉〈◊〉. cap 30. Pa∣rag 16.
• † 1.18

  Lib 2. cap. 16. Part. 8.
• ‖ 1.19

  Voluerit igi∣tur de side su∣pernaturali 〈◊〉〈◊〉 lo∣qui 〈◊〉〈◊〉 dis∣sert à 〈◊〉〈◊〉 a∣•…•… & ac∣quisita: & vim generandi fi∣dem habere, quicquid ad actum sive ex parte paren∣tiae, sive ex parte object•• est necessari∣um. Verum •…•… Ecclesia; quae respectu nostri est causa proponens, ut est supra explicatum. And a little after; An•…•… Ecclesiae proponentis, & loquentis Dei in SCriptura, respectu actus fidei, se habent 〈◊〉〈◊〉 lumen, & •…•… 〈◊〉〈◊〉; vel quemadmodum potentia, & dispositiones in materia se habent, respectu actus informationis •…•… & quod consequens est, quae habetur fides a Scriptura Dei mentem contmente, eadem habetur ab Ec•…•… 〈◊〉〈◊〉 Dei, & quis sit verus scripturae sensus, indicante. Sacroboseus Def. Decr. •…•… Sertent. Bella••m. cap •…•…. pag 105.
• * 1.20

  Vide Annot. Cap. 30. Parag. 4. V••get (Whittakerus) qui sensum •…•… 〈◊〉〈◊〉, nisi quia sic Ecclesia statuit, non propter Prophetieam & Aposto••icam Scripturam, tribuit augustionem •…•… Ecclefiae quam Scripturae: sed cum in fide hac duo sint, quid & propter quid, Papistis, •…•… V•…•… respondetur, id esse falsum: quae enim credimus propter Ecclesiam prop•…•… D••••m loquentem, verbo suo scripto vel tradito; ut est aliàs explicatum. Sacrobes. pag. 125.
• * 1.21

  At inqu••es; quando Pa∣pi•…•… d••c••nt se c••••to 〈◊〉〈◊〉∣〈◊〉〈◊〉, id quod ••ccle•••••• d•…•… v•…•…: pr••posi•…•…es 〈◊〉〈◊〉▪ s•…•…nt ••sse ve••••••, v••l quia Ecc••••s•••• id illis dicit, vel non quia Ecclesia dicit, s••d qu••a S••••i∣p•…•… d••cit. Si •…•…mum, nul∣l•…•… dis•…•…n inter D••um & Ecclesi••m ••••atnetur, nam h••c prop••ium solius Dei est, ut id verum esse credamus quod ille dicit, nul••am aliam q•…•… ••••tion••m. Sin s••••un••um: summa authoritas definiendi, non Ecclesiae, sed scriptu••ae dese••tur. Verum ne in aere di••pu∣••••••us (ut s••pe solet adversarius) Catholici o••••es firma fide credunt Ecclesiam in nulla fidei quaestione deter•…•… 〈◊〉〈◊〉∣••••re po••••e: ubi igi••ur Ecclesia definit aliquid esse de fide, id illi hoc Theologico discurs•• concludunt esse ce••••um. Ecc•…•… non potest al••quid non ve••um pro Fidei dogmate credendum proponere. At hoc Ecclesia pro dog••ate fidei p••opoui•• 〈◊〉〈◊〉 〈◊〉〈◊〉: ••st hoc e••go certum. In qua ratiocinatione medius terminus est determinatio Ecclesiae, at{que} ita, quo ••en•…•… •…•…∣diu•• ••••rm 〈◊〉〈◊〉 dici••u•• ••ausa cognosc••ndi conclusionem, dici potest definitio Ecclesiae causa, propter quam haec conclu•…•…, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 inus pr••dicti disc••rsus, certo persuadeatur. Absit vero ut quicquid per modum medii est causa c••r•••• cogn•…•…, ••o ip••o •…•…tur D••o. S••cus enim angulus externus soret Deo ••qualis, n••m per hunc ••ognosco omnem tria••gulum habe•••• tr•••• •…•…gulos aquales duobus rectis. At{que} ••aec solutio perspicua est, solùm advertat, qui minus exercitatos habet se•…•…, dict•…•… conclu•…•…em, ut pendet ex discursu facto, pertinere ad habitum Theologi•• (q••i quidem cert••s est; que••••dm•…•… ••st h••b••tus fidei & scie••uae: est tamen ab utr••{que} distinctus; ut verior tenet Theologorum sen••entia) n••n a••••a ••••tione per∣••in•…•… pot••st ad habitu•• fidei, quatenus assen••u simplici sine discursu creditur, & tunc Ecclesiae d••finitio non ••e ha••et p•…•… modum ••••dii te••m ni, sed per modum sufficientis propositionis; & authoritas Dei loquentis verbo suo scripto vel 〈◊〉〈◊〉, in l••co 〈◊〉〈◊〉 quo petitu•• d••finitio, est ••orn alis ra••io credendi▪ ita ut istae d••ae r••tiones subordinatae, ••unt causae con•…•… act•••• 〈◊〉〈◊〉, qui exercetu•• ••i••ca propositionem d••••nitam, sicque, quemadmodum ait Aristor••les, non Policletus, ••••c 〈◊〉〈◊〉▪∣••••us, s••d Pol••••letus •…•…tuarius est causa statuae; dice••e possumus, non definitio Ecclesiae per se & soli••a••••e, nec s••lus l••c•••• 〈◊〉〈◊〉 quo 〈◊〉〈◊〉 est ••••fini••io Ecclesiae, est causa assensus fidei▪ Sed definitio & locus; illa ut causa ••ine q••a non, author••••as De•• l••quenti, in hoc, ut formalis ratio objecti. Sacrobos. def. Decr. & Sent. Bellarm. cap. 6. part. 1. pag. 113, 114, 115.
• † 1.22

  See the A••∣notations cap. 3 par. 1.
• ‖ 1.23

  His words are quoted in the Annotat. parag. 5 of this Chapter.
• * 1.24

  Re•••••• 〈◊〉〈◊〉 quid•…•… à Ca∣jeta•…•… dictum est, Fa•…•… esse qu•…•… nem, si qu••s a••t•…•… interr•…•…t▪ ••ur ••re••at pr•••••• veritati ••eve∣lanti. Nam in p••imam ve••••∣tatem 〈◊〉〈◊〉 fi•…•… 〈◊〉〈◊〉 ass••••sus ••id••••, atqu•• ad••o ••••op•••••• 〈◊〉〈◊〉 〈◊〉〈◊〉 ••d••s a••••enti••••••. 〈◊〉〈◊〉▪∣que non e•••• q•…•…da 〈◊〉〈◊〉∣〈◊〉〈◊〉 ratio, q•…•…des a•…•…▪ Sed solum p••••••st q••ae••i ulte••iu••, unde habeat illa prima veritas, u•• sit prima veritas? Et tunc respondendum est, id h••b••••e s••cundum 〈◊〉〈◊〉 intelligendi modum ex divinitate, cuius attributum & quasi passio est, & qu•• neque ••alli neque falle••e pote••••. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 3. in Aq••inat. Disp. 1. qu••st. 1, de object. ••••dei▪ punct. 1. parag. 5.
• * 1.25

  Cap. 3. parag 1.
• † 1.26

  Bellar. loco citato.
• ‖ 1.27

  Vide Sacro∣••o••••. ca 6. par. 1. pag. 109.
• * 1.28

  Chap. 1.
• * 1.29

  Resolution twofold: either of objects be∣lieved, or of our Belief, or perswasions concerning them.
• * 1.30

  Antonius Laurentinus Politianus, de Risu.
• * 1.31

  That according to the Jesuits own Princi∣ples, the Chur∣ches infallibi∣lity doth so terminate all doubts or de∣mands in mat∣ters of the Ro∣manists faith, as the immedi∣ate or prime cause, doth all doubts or que∣stions concern∣ing any demon∣strable effect.
• * 1.32

  Cap. 3. par. ••▪
• * 1.33

  Ecclesiastes 12. ver. 11. Hoc loco So∣lomon docet (inquit ••••llar∣minus) non esse 〈◊〉〈◊〉 inquitendum, sed •…•… pe∣•…•…, quando •…•… data est à 〈◊〉〈◊〉 〈◊〉〈◊〉, ad∣juncto •…•… sapientum. Quod 〈◊〉〈◊〉 dicuntur de Sacerdote veteris Testa∣menti, quanto magis dici possunt de Sa∣cerdote Te∣stamenti novi, 〈◊〉〈◊〉 longe ma∣•…•… promis∣siones▪ Deo accepit Bellar∣de verb. Dei, lib. 〈◊〉〈◊〉 cap. 4.
• * 1.34

  At dices, quando Ec∣clesia definit, ex verbo Dei scripto, vel tradito, semper definit: neque enim amplius accipit novas revelationes, & assistentia Spiritus sancti ibi pro∣missa, est tantum ad ea, quae jam revelata sunt, cognoscenda: ergo à primo ad ultimum, quod terminat controversias, & quod judex est quaestionum fidei, est verbum Dei. Respondeo: quoniam nobis non constat certò, quis sit verus Scripturae tensus, nisi per vocem Ecclesiae, quae nostras audit contentiones, & respondet, Ecclesia Judex est, quamvis judicet ex Dei verbo, quod illa serutando & examinando, propter assistentiam Spiritus sancti, semper rectè intelligit. Si autem quilibet nostrom haberet infallibile donum intelligendi verbum Dei, alio judice non indigeren us; Nam hoc, fidei veritates conti∣•…•… sed quonium ita non est, verbum Dei respecttu nostri, non habet rationem judicis: Non quasi certam & veram non •…•…, sed q•…•… de ejus sensu per nos ipsi noquimus infallibiliter esse certi, sicut certi 〈◊〉〈◊〉 de 〈◊〉〈◊〉 Eccle∣•…•… potest voces; unde liquet deesse aliquid scripturae comparatione nostri, quo •…•… index esse 〈◊〉〈◊〉, quod non deest Ecclesiae. Sacrebos. Def. Decr Trid. & sentent. Bellarm. cap. 6. These words immediately follow upon th••se s•…•… (out of the same author, Part. 1. pag. 115.) in the 27. Chap. parag. 5.
• * 1.35

  A rule in Lo∣gick by some much miscon∣strued. Whose misconstruction not impeached might in some sort shroud the Romanists sot∣tishnesse in this Argument.
• * 1.36

  Avertues.
• * 1.37

  Jesuites faith cannot be re∣solved into any definite branch of the First Truth.
• * 1.38

  So in the first Edition. should it not be? establisheth Them.
• † 1.39

  Vide annot. in cap. 25.
• * 1.40

  Secundum legem Dei ordinariam, ut quis per habi∣tur fidei Christiana alici i veritati revelata assent ••t••r, praetor ••psam revela ••onem, necesse est hujus nodi ve∣ritatem ab Ecclesia proponi, tanquam à Deo revela∣tam, & fide credendam: non quia haec Ecclesiae pro∣positio sit de ratione formuli objecti fidei, sed quia est conditio quodam requisita: sine qua ordinariè assensus fidei Christianae non elicitur. Valent. Tom. 3. in Aquin. Disp 1. Qu est. 1. de objecto fidei. Punct. 1. parag. 6.
• * 1.41

  Quarto, necesse est nosse, extare libros aliquos vero divinos, quod certè nullo modo ex Scripturis habet 〈◊〉〈◊〉 potest. Nam etiamsi scriptura dicat, libros Propheta∣rum, & Apostolorum esse divinos, tamen non certoid credam, nisi prius credidero Scripturam, quae hoc di∣cit, esse divinam. Nam etiam in Alco ano Mahume ti passim legimus, ipsum alcoranum de coelo à Deo mis∣sum, & tamen ei non credimus. Itaque hoc dogma tam necessarium, quod scilicet aliqua sit Scriptura divina, non potest sufficienter haberi ex sola Scriptura. Pro∣inde cum fides nitatur verbo Dei, nisi habeamus ver∣bum Dei non scriptum, nulla nobis erit fides. Bellar. lib. 4. de verbo Dei, Cap. 4.
• † 1.42

  Dices Catholicos quosdam rejecisse nonnullas Scrip∣turae veras partes, quas caruisse Spiritu sancto nos inde non affirmamus: Respondeo, quod si illi caruissent pro∣positione Ecclesiae pro alijs libris sicut pro illis, potu∣issent quoque de tota Scriptura sine peccato dubitare, juxta illud Augustini: Ego Evangelio non crederem, nisi me Ecclesiae commoveret authoritas. Et pari mo∣do, vos qui Ecclesiae authoritatem in prascribendo, & definiendo, quae sunt fidei, facitis insufficientem, qua ratione aliquas Scripturae partes sine scelere (ut dici∣tis) repudiatis; eadem possetis & reliquas. Sacrobose. Def. Decr. Trid. & Sent. Bellar. cap. 6. part. 1. pag 85. Vide eundem pag. 109.
• † 1.43

  See Cap. 1. of this Book.
• ‖ 1.44

  Septimò ne∣cesse est, non solum Scrip∣turam posse legere, sed etiam intel∣〈◊〉〈◊〉. At ••••pissin è Scriptura ambigua & perplexa est, ut nisi ab aliquo, qui errare non possit, explicetur, non possit •…•…gi, igitur sola non sufficit. Exempla sunt plurima: nam aequalitas divinarum personarum, processio Spiritus san∣ct•• à Patre & Filio, ut ab uno principio, peccatum originis, descensus Christi ad inferos, et multa similia deducuntur qui∣〈◊〉〈◊〉 ex sacris literis, sed non adeo facilè, ut si solis pugnandum sit Scripturae testimonijs, nunquam lites cum protervis •…•… possiut. Notandum est enim, duo esse in Scriptura, voces scriptas, & sensum in eis inclusum; voces sunt quasi va∣〈◊〉〈◊〉, sensus est ipse gladius spiritus. Ex his duobus primum habetur ab omnibus, quicunque enim novit literas, potest le∣〈◊〉〈◊〉 Scripturas: at secundum non habent omnes, nec possumus in plurimis locis certi esse de secundo, nisi accedat tradi∣〈◊〉〈◊〉▪ Et hoc fortè dicere voluit Basilius de Spiritu sancto, cap. 27. Cum ait, sine traditionibus non scriptis Evangelium esse 〈◊〉〈◊〉 nomen, id est, esse tantum voces & verba sine sensu. Bellar. lib. 4. de verbo Dei, cap. 4.
• * 1.45

  Quod caput religionis ma∣jus aut cele∣bri est; quam mysteriū san∣ctissimae Tri∣nitatis; quo trium perso∣natum astruitur divinitas? hoc tamen tam parum clarè insinuatur in scriptura, ut contrarium è sactis literis ita probabili∣ter atque ut videbatur verè docuerint Ariani; ut totos 300. annos vexarint Ecclesiam, orbisque aliquando universus se fuerit (Hieronymo teste) miratus Arianum. Immò hodiè docetur in Transilvania, & tum scriptis libris, tum publicis dis∣putationibus, defenditur, multo acritùs & meliùs, quam in hoc regno l'arlamentarianismus. Atque ut liberè fatear quod res est, nisi me Ecclesiae authoritas commoveret, quam certissimò credo in vero Scripturae sensu assignando errare non posse, non facilè ex Scriptura colligerem eum sensum; qui habet Deum esse natura unum, & personis trinum, ita ut naturae Uni∣••as, numerosa sit, & personarum distinctio realis: praesertim vero cum pugnare plan è cum naturae lumine videatur, ut per∣sonae sint inter se realiter distinctae, & simul realiter identificatae, divinae essentiae, uni & simplicissimae. Sacroboscus Def. Decr. Trid. cap. 6. par. 1. pag. 67.
• * 1.46

  Joh. 4.
• * 1.47

  Joh 34. 3.
• * 1.48

  The principal difficulties in the Romists 〈◊〉〈◊〉▪∣pinio••, whereto no sufficient answer can be given.
• † 1.49

  Adverte Se∣ctarios, ut su∣pra insinuavi, nullius Eccle∣siae authorita∣te, tanquam sufficiente proponente uti, ne quidem suae; Sed tanquam proponente nudè: nam sibi assumunt Ecclesiae sententiam corrigere quando libet, & tunc opponunt Christum Ecclesiae, quasi Ecclesia aliud proponeret, Christus vero aliud docerer; si autem illam Ecclesiam pro sufficiente haberent, oporteret in omnibus suam sententiam cum illa consormare. Unde si quando verae Ecclesiae authoritate utuntur: ne tunc quidem de veritate revelatâ fidem habent, sicut non habet ille scien∣tiam, qui medio quidem utitur necessario, existimat tamen illud solum esse probabile. Nam ad fidem non solom •…•… est ut Ecclesia sufficienter credenda proponat infallibili illâ suâ authoritate, quam à Christo habet nos docendi, & qui libri doctrinam divinam contineant, & quis verus sit eorum locorum qui in controversiam vocantur sensus: sed etiam nec•…•… ut utatur homo Ecclesiae propositione formaliter, ut sufficiens est, scilicet illam tendendo ut in infallibilem. Sac•…•…▪ Def. Decret. Trid. & Sent. Bell. Cap. 6. par. 1. pag. 95.
• * 1.50

  Ad di••cernē∣dam doctrinā orthodoxam p••••ter habitū fid•••• in intel∣lectu, & super naturalem spiritus sancti concursum, ha••••••ti habi∣•…•… fidei de∣bitum, quae s•• •…•…ct •…•…∣qui•…•… pra∣t••••ea 〈◊〉〈◊〉 duo 〈◊〉〈◊〉 pate ob∣jecti, quorum ••i desit alter∣nuum, sacul∣••a•• nunquam obibit pro••••••∣um actū. Ho∣rum unum est, ut propositio credenda, sit revelata à D•…•…, 〈◊〉〈◊〉 nobis•• 〈◊〉〈◊〉∣〈◊〉〈◊〉 pro∣po•…•…▪ D•…•… illū revelasse: necessitas pri▪∣orie hinc ossi∣ditur, quoniā illa qualitas five habitus, quae dicitur fides divira, 〈◊〉〈◊〉 supernatu∣ralis, & inter virtutes theo∣logicas est o∣rigine prima, suapte natura ad hoc est de∣terminata, & limit ••ta, ut in∣cli••••t tantum ad ••a, quae sunt à Deo di∣cta, & quidem obscurè Secus euim (si evi∣dens nobis so∣rer, mysteria fidei à Deo esse revelata, cum lumine naturae notum sit illum non posse mentiri, aut salsum dicere) de iis ha∣beremus scientiam. Sect. Posterioris verò causa est, quod cum non videamus fidei mysteria esse à Deo testificata, necesse est nobis proponantur tanquam á Deo revelata, idque sufficienter. Quoniam insufficiens ptopositio objecti, petinde est ac nul∣la propositio, ut patet exemplo luminis, quod oculo proponit videndos colores. Quando enim lumen est in gradu vaide re∣misso, colores discernere nequimus: non quod desit objectum; sed quoniam deest sufficiens lumen in medio, illustrans ob∣jectum. Sacrobes. Desers. Decret. Trident. &c. 6. part. 1. p. 92, 93.
• † 1.51

  ••am igitur qui ab authoritate Ecclesiae recedunt, & contenti sunt veritates fidei esse in Scripturis à Deo revelatus, sib▪ promitre ••tes spiritus sancti concursum ad actus fidei eliciendos, sufticiente proponente care••t, atque si•…•… faciu••••, ac qui sine lumine sibi promitteret conspectum colorum in area, eo quod habeat colores ante oculos positos & praeditus 〈◊〉〈◊〉 facul••ate videndi; cum qua Deus paratus est quoties volumus concurrere. Nam nunc mortui sunt Prophetae, mortui Apostoli, Chri∣stus in coelum ••••ces••••••, & nobis omnium loco reliquit Ecclesiam; cujus authoritatem cum adhuc in •…•…is age••••t ipse stabili∣vit, 〈◊〉〈◊〉 miraculis, tum al••is rationibus confirmavit, & quantum opus est etiam nunc confirmat. Sect. 〈◊〉〈◊〉 〈◊〉〈◊〉 vult 〈◊〉〈◊〉 sit, hanc audiamus, ab hac quid à Deo per Prophetas, & Apostolos dictum sit, & quo sensu 〈◊〉〈◊〉 quod∣que intell 〈◊〉〈◊〉 sit, accipia••••s: neque expectandum est, ut Deus temerè, & passim per interni 〈◊〉〈◊〉 co∣〈◊〉〈◊〉 nobis •…•…at vicem propositi•…•…s externae, ut secit primo parenti, & Paulo, qui neque ab homine, neque p•••• 〈◊〉〈◊〉, sed per revelationem Jesu Christi accepit Evangelium: 〈◊〉〈◊〉 enim privilegia sunt. Sacrob p. 93 & 94. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. & Se••t. 〈◊〉〈◊〉. c. 6. part. 1.
• * 1.52

  Acts 9. 17.
• † 1.53

  The Latin are quoted parag. 4.
• ‖ 1.54

  Cap 9 parag. 12. 13.
• * 1.55

  Cap. 1. parag 11.
• * 1.56

  See Cap. 3. parag. 12. 13.
• * 1.57

  Bellar. lib. 3. de verbo Dei. cap. 8. Sacrob. pag 132.
• † 1.58

  Sacroboscus his instances to elude Doctor Whitakers argument (as he proposed it) do plainly con∣firme our infe∣rence. At urget Whitakerus: cum Augusti∣nus ita erat dispositus ut non crederet, nisi ipsum Ec∣clesiae autho∣ritas commo∣veret; autho∣ritas Ecclesiae ••rat sola causa fidei ipsius, er∣go fides quam 〈◊〉〈◊〉 habebat non erat divina: Nam haec praeter authoritatem Ecclesiae respicit etlam authoritatem Dei. Probat antecedens, nam particula (nisi) omnes alias causas removet, praeter eam cujus fit expressa mentio: Hujus autem rei testes vocat omnes Grammaticos. Verum meminisse debuisset regulae D. Dionisij: Bonum ex integra causa, malum autem ex quolibet de fectu Ut po∣〈◊〉〈◊〉 effectus, necesse est omnes causas concurrere; At ut impediatur satis est unam deesse. Itaque omnes istae propositiones sunt verae. Nifi Augustinus (quem etiam ipse fatetur sanctum, imo sanctissimum) habuisset intellectum, non sui••••et ••••atus. [Nisi fuisset Deus, Augustinus non fuisset ••••atus] [nisi habuisset fidem Augustinus, non fuisset beatus.] pag. 133. Now as the particle (nisi) in his first instance, excludes all Creatures save intelligent: in the second all intelligent, save such as shall en∣joy the sight of God: in his third all save the saithfull, from blessednesse: So in this our instance, the same particle excludes all credence of the Gospel, beside that credence we give unto the Church.
• * 1.59

  Cum dici∣mus proposi∣tionem Ec∣clesi•• esse conditionem necessariam ad assensum fi∣dei, Nomine Eccles•••• intelligimus ejus Caput, i. Romanum Pontificem per se, vel unà cum Concilio, ex pradicta authoritate propositi∣ones fidei fide ibus declarantem. Valent. Tom. 3. in Aq. Disput. 2. Quaest. 1. De objecto fidei, ••unct. 1. Vide Annot: ex Bellarmino Cap. 25. Parag. 2.
• * 1.60

  Ad quintum dico, nos non gloriari in tē∣plis, & succes∣sione Episco∣po•…•… & Apostolica sede secundum se, sed propter Christi promissionem, qui ait, Tu es Petrus, & super hanc Petram, &c. & •…•…, &c. Qualem promissionem Judaei nunquam habuerunt. Bell. l. 3. de Eccles milit. c. 〈◊〉〈◊〉.
• * 1.61

  Fides divina (quod omnes notant) licet obscura sit, certa tamē est & quidem magis quam scientia. Isti vero de suis dogmatibus sint oportet incerti: nam quicquid credūt, hac sola de causa ex parte objecti credunt, quod ita putant Scripturā sentire; in quo judicio cum sint ob∣noxii errori, non possunt certò statuere, s•• reipsa non errare. Confirmatur: nam sibi pl••s tribuere nequeunt quam Luthero, Calvino, aut sanctis Patribus; 〈◊〉〈◊〉 autē judicio se dicūt non teneri, & hoc ideo quod homo qui libet, quantumvis san••tus, & spiritu plenus, errare possit. Quare cum generalis sententia ab illis data, ipsos quo{que} comprehendit, quippe qui extra homi••ū numerū non sunt, sequitur eos ad••o ince••tos esse de suis, ac de aliorū interpretationibus. Sacrob. Def. Dec. T••id. Cap. 6. Part. 1.
• * 1.62

  See Cap. 29. Sect. 5.
• * 1.63

  Arist. 〈◊〉〈◊〉 1. Post. cap. 2.
• * 1.64

  Sacrosancta, Oecumenica, & generalis Tridentina Sy∣nodus in Spiritu Sancto legiti••è congregata, p••aesi∣dentibus in ea eisdem t••ibus Apostolicae sedis legatis, hoc sibi perperuò ante oculos proponens, ut sublatis erroribus, puri••as ipsa Evangelii in Eccl•…•…a conserve∣tur: quod p••omissum antè per Prophetas 〈◊〉〈◊〉 Scripturis sanctis, Dominus noster Jesus Christus, D••isili••s, pro∣prio ore primùm promulgavit; deinde per suos Aposto∣los tanquam fontem o•…•…, & ••alutaris 〈◊〉〈◊〉, & •…•… rum disciplinae, o••••i Creaturae praedica•••• ju•…•…: per∣spiciensque h••nc veritatem, & disciplinam •…•… libris scriptis, & sine scripto traditionibus, quae ••ps••us Christi ore ••b Apostolis acceptae, a••t •…•… sto∣lis, Spiritu Sancto dictante, quasi per •…•…, ad nos usque pervenerunt, Orthodoxo•…•… Pa••••um exempla secuta, o••••es libros tam ve••••••is q••am novi Testamenti, c•…•… urin••que •…•… De•…•…ctor, ne•• non traditiones ipsas, tùm ad sidem •…•… res pertinentes, tanquam vel ore 〈◊〉〈◊〉 Ch•…•…, V••l à Spi••it•• Sancto d••ctatas, & •…•… Ec∣clesia Cath•…•…a conservaras, pa••i 〈◊〉〈◊〉, a••••••ct••, a••••e veren••ia susc••••it, & veneta••••r. Co••cil T••••dent. S••i••. 4. Decret•• de Canonicis Scripturis. And a li••tle after having reckoned up the Apocryphal Books with the Ca•…•…ical, they thus conclude. Si quis a••tem libros ipsos inte∣gros cum omnibus suis partibus, prout in Eccl••s••a Catholica legi consueve••unt, & in veten vulgata La∣tina editione habentur, pro Sacris & Canou••••••s non susceperit; & traditiones praedictas sciens & p••udens contempserit; ana••hema sit. O•…•…; in••••lliga••t, quo ordi••e & via, ipsa Synodus •…•… f••d•••• con∣f••ssionis fundamentum, sit progr•…•…▪ & •…•…∣mum testimoniis, ac praesidiis in co•…•… d••g••••a∣tibus, & instaurandis in Ecclesia 〈◊〉〈◊〉, ••••t usura. The Councel was very wise in not expressing as well what unwritten traditions, as written Books, they meant to follow.
• ‖ 1.65

  R••sponde••: •…•… ••••n••s c••••••••s ess•• Eccl••s••••m •…•…▪ •…•… dubitare •…•… H•…•… ca••e••a re∣v•••••• •…•…, ab ip••a m••••••e Eccle••••a •…•…▪ •…•…, •…•… ull•••• No•…•… à D••o, & 〈◊〉〈◊〉 •…•…▪ à •…•…: & ••odi•• 〈◊〉〈◊〉, 〈◊〉〈◊〉 Nov•…•… unus quid•••• a•…•…▪ qu•• madmodum••ev••l••tae 〈◊〉〈◊〉 •…•… 〈◊〉〈◊〉 A•…•… his m••ll•• i•…•… Mo••e P•…•…. Sa •…•… Sen•• Bell. •…•…. 〈◊〉〈◊〉. p. 109.
• * 1.66

  The two mai•• b••a••••hes 〈◊〉〈◊〉 R••••ish •…•…
• * 1.67

  •…•… v. 5.
• * 1.68

  〈1 paragraph〉〈1 paragraph〉
• * 1.69

  An objection, which might be made in favour of the Romanists, answered and retorted.
• * 1.70

  See Cap. 2. & Cap. 29.
• * 1.71

  Nihil igitur afferunt, qui Ecclesiae au∣thoritatem non absolute, sed ex condi∣tione ponunt. Si namque ad eum modum res habet, & mihi quoque fides habenda est, quando pronunciave∣ro secundum Scripturas re∣ctè intelle∣ctas. Id enim est non mihi, sed Scripturae credere. Cae∣nus lib. 4. ca. 4. See cap. 1. parag. 11.
• * 1.72

  The greater Moral or Hi∣storical Belief the Romanist hath of the truth or true meaning of Scriptures, the greater his condemnation by subscription to this doctrine of the Churches absolute infal∣libilitie.
• * 1.73

  This argu∣ment holds (as we say 〈◊〉〈◊〉 forti∣ori of saith in∣sased: 〈◊〉〈◊〉 〈◊〉〈◊〉 can be so fully perswa∣ded that be bath 〈◊〉〈◊〉 saith 〈◊〉〈◊〉 of any point, but must re∣nounce his per∣swasion, when the Church defines the contrary: whose definition or asseaeration, be it a cause or condition of beleeving, will fully per∣swade•••• Romanist, that he now hath divine i••s••••••d faith of the c••ntrary to that be believed before. For his divine in••••ted saith and his habit of Theologie may not disagree, and yet in this case his habit of Theologie may not yeeld unto the other, because it hath the Churches testimony, which (it is supposed) the other wanteth.
• † 1.74

  See the notes out of Bellarmin Cap. 3. parag. 9.
• * 1.75

  That this do∣ctrine 〈◊〉〈◊〉 ••∣dens such as e••brace it, to glory in villany.
• * 1.76

  Quotiescun∣que Romanus Pontifex in fidei quaestio∣nibus defini∣endis, illa qua est praeditus authoritate utitur, ab om∣nibus fideli∣bus tanquam doctrina fidei recipi divino praecepto de∣bet ea senten∣tentia, quam ille decernit esse sententi∣am fidei. To∣ties autem cum illa ipsa authoritate uti credendum est, quoties in controversia fidei sic alterutram sententiam determinat, ut ad eam recipiendam obligare velit uni∣versam Ecclesiam. Valent. tom. 3. in Aquin. Disp. 1. Quaest. 1. De object. fidei, Punct. 7. parag. 10.
• * 1.77

  Distinguendi sunt modi, quibus potest contingere Pontificem aliquid asserere. Primo enim potest sibi persuadere aut asserere aliquid, ut pri∣vata persona quaedam, vel doctor alius quispiam, ut si nollet Ecclesiam universam ad recipiendam suam assertionem obligare, sed tantum sententiam ipse suam reputaret veram. Hoc modo Innocentius 3. & nonnulli alij Pontifices opuscula varia edi∣derunt. Ac illa quidem, quae sic Pontisex asseverat, communis sententia omnium Theologorum est, non oportere esse onmia ••era & infallibilia, quasi à Pontificia authoritate profecta. Quin imo à plerisque authoribus conceditur, fieri posse; ut Pon∣••sex tanquam quaedam privata persona in haeresim labatur. Idem, Ibidem.
• * 1.78

  Secundo modo potest Pontifex aliquid asserere ob∣ligando universā Ecclesiā ut illud recipiat, nec quisquā audeat sibi persuadere contrariū. Et quaecun{que} Pon∣tisex in aliqua de religione controversia sic asserit, cer∣ta side credendū est, illum infallibiliter, ac proinde ex authoritare Pontificia, hoc est, ex divina assistentia, id asserere. Ib.
• † 1.79

  Itaque quod ad Canonizationem Sanctorum at∣tinet, omnino nego id, quod communiter doctores Ca∣tholici jure optimo negant, videlicet, posse Pontificem 〈◊〉〈◊〉 in 〈◊〉〈◊〉 〈◊〉〈◊〉. Q••amvis enim testimonia, quae pro 〈◊〉〈◊〉 hominis sanctitare asseruntur, sint humana, ide∣••{que} natura sua fallibilia: tamē posito quod Pontifexillis inducatur tandē ad pronunciandū, quem piam sanctum at{que} beatū jam esse; certa fide credendū est, testimonia i••••a (qua••••nus in genere saltē probant piè at{que} sanctè quenquā ex hac vira excessisse) vera esse, & hominē e∣ju modi ex cotū esse numero, quos per revelationes scri∣pturae generales in cōmuni cōstat, divinae gratiae benefi∣cio cōsequi aeternae vitae heatitudinē. Quae sanè certitu∣do iisdē illis Dei promissionibus nititur, ex quibus cō∣pertū habemus, nimquā esse futurū, ut universa Eoclesia in rebus religionis fallatur. Falleretur autē graviter in negotio religionis si sanctū reputaret, ac pro tall vene∣raretur eum, qui sanctus non est. Hic autē illud, quod ali∣as ab orthodoxis probatum atque defensum est, tan∣quam ex fide certum pono, nempe rem esse omnino, quae ad Ecclesiae aedisicationem, adeoque ad ossicium Pontisicis pertineat, ut Sancti quidam aliquando Ca∣nonizentur: ac proinde universam Ecclesiam debere, ut sanctum, venerari illum, quem summus Pontifex, nun••ero Sanctorum adscribit; sicut etiam usus ipse perpetuus, atque traditio Ecclesiae confirmat. Valent. ibid. Parag. 41.
• * 1.80

  Psal. 14. v. 1.
• * 1.81

  The fearful manner of Je∣suites tempting God in main∣taining this ar∣gument.
• * 1.82

  Lib. 2 c. 31. Parag. 6.
• † 1.83

  His words be cited Parag. 2.
• * 1.84

  Objic•• potest, quod, ut postea dicturi sumus, ut Pontifex in definiendo authoritate sua rectè utatur, studio & diligentia in inquirenda veritate opus habet. Nihil autem obst••r•• videtur, quo minus possit, interdū ille ejusmodi diligentia praetermissa, controversiam definite. Poterit igitur tunc saltem errare. Respon∣d••o, five Pontifex in definiendo studium adhibeat, sive non adhibeat: modo tamen controversiam defi∣niat, infallibiliter cer••è definiet, atque adeo reip∣sa utetur authoritate sibi à Christo concessa. Quod ex promissionibus divinis de veritate per magiste•…•…um unius pastoris Ecclesiae fact is cer••i•••• me colligimus; ut saepius argumentati su•…•…us. Itaque studium ac di∣ligentia Pontifici neces••aria est, non ut omnino defini∣at, atque infallibili sua authoritate utat ur, sed ut con∣venienter ac rectè (hoc est, sine peccato) ea utatur: sicut patebit etiam ex iis, quae post dice••••us▪ Hue ac∣cedit, quod si maximè diligentia Pontifici necessaria esset, ut omnino definiat; tamen eadem side credere de∣••eremus, illum quando ••em controversam definit, suffi∣cientem adhibuisse diligentiam; qua suprà demonstra∣tum est, dehere nos credere, quod tunc ille infallibili∣ter ac ve••è definiat.—Caeterum non est ratio ulla firma, quam ob rem existimare debea•…•…us, studii diligentiam Pontifici necessariam esse, non modo ut convenien∣ter, ac sine culpa, authoritate sua infallibili utatur, ve∣rum etiam ut omnino illa utatur. Quare quod à nobis a••tè responsum est abundè sufficit ad id explicandum quod objiciebatur. Val. Tom. 3. in Aquin. Quaest. 1. de obje∣ct•• fidei. Punct. 7. Parag. 41.
• † 1.85

  And yet some Religious Or∣ders authori∣zed by P•…•… proved naught, but we must believe their Rules were good whilest one Pope approves them; but grew out of date, and 〈◊〉〈◊〉 those times wherein succeeding Popes did disanul them. See Valentian in the place above cited.
• † 1.86

  Tibi nos Rulle, & istis tuis, harū omnium rerū ma∣chinatoribus, totam Italiam iner••••em tradituros existi∣masti, quam praesidiis confirmaretis? coloniis occu∣paretis? omnibus vinclis devinctam & obstrictam te∣••••retis? ubi enim cavetur, ne in Ja••iculo coloni∣am constituatis? ne urbem ha••c urbe alia premere, at∣{que} urgere possitis? non faciemus, inquit. Primu•••• nescio, &c. De leg. Agrar. Orat. 15.
• * 1.87

  Fa••••us U••sinus Cardinalis à Pontifice, post acceptū de Parisiensi tumultu non∣••••••, Legatus in Gall•••• venit.—Igitur il∣le ul•• Lugd••nū venit, more solemni 〈◊〉〈◊〉, mul is ••••••dibus civivū fidē extulit, & Boidono illo •…•… antesignano palā laudato, etiā ei •…•… graciae beneficium impertivi••; & •…•… ex Johannis Morvillerii Con∣•…•… & parcè de ••a re loqueretur, non •…•…perare, quin Regis in eo negotio prudē∣•…•…▪ 〈◊〉〈◊〉 magnitudinem, publice & in •…•… qu••••s ••bique apud omnes etiam cum de∣•…•… commendaret. Thuan. lib. 54. An∣•…•…
• † 1.88

  〈◊〉〈◊〉 cum Rege colloq••••••us inter alia multis & en∣GAP DESC="illegible" RESP="apex" EXTENT="1+ letters" pr•…•… 〈◊〉〈◊〉 ••ationibus ab eo contendit, ut Conci∣•…•… 〈◊〉〈◊〉, cu••us publicationem, totū jam 〈◊〉〈◊〉 in Gall••a ••••ag••a cum universi Christiani Orbis of∣•…•… suspensam agebat, in reg••i curiis promulgare∣••o••, & 〈◊〉〈◊〉 facti omnibus saculis depraedicandi, quod ad Dei gloriam, & S. R. E. dignitatē per••neret, memo∣•••••• Sacro-sanctae Synodi approbatione veluti obsigna∣r•…•…. Sic e••••n apud omnes tā qui sunt, quā qui postea 〈◊〉〈◊〉, constitutu••ū, non odio, aut ultione, aut privatae 〈◊〉〈◊〉 sensu Regem in tot capitum perniciem consen∣•…•…, sed a••denti Dei gloriae propagandae studio à Chri∣•…•… Principe datū, ut quod stante protestantiū 〈◊〉〈◊〉 〈◊〉〈◊〉 non pote••at, i••s sublatis, majo••ū religio, 〈◊〉〈◊〉 est, Catholica Apostolica Romana, quae per Synodū T••••denti••am à secta••io veneno asseritur, citra contro∣vers•••• ac ••ine exceptione per universas Franciae ditionis provincias constitueretur. Idem, Ibid. Unless the French King had been enforced to make a contrary Apologie before this Legate came into France, this bloody massacre had been authorized by the Sea Apostolical; as appears from the same Authors word•• immediately following. His & aliis rationi∣bus •…•… apud Regem repetitis, quae magni in Aula 〈◊〉〈◊〉 ponderis, pleris{que} etiam apud nos speciosae vide•…•…, 〈◊〉〈◊〉 minus Rex ac Regina acquiescerent, 〈◊〉〈◊〉 sūpta ad excusandū factū consilia. Nam di∣plo•…•…s po•…•… promulgatis Rex contra contestabatur, non od•••• religionis, sed ad revincendā colonii ac sequa∣•…•… detestandā conjurationē, quae j••ssu suo Lutetiae a∣cta ••••sent, accidisse, ex••plū••{que} ad ••e••eras urbes injussu 〈◊〉〈◊〉 •…•…gno suo cum dolo•••• grastatum esse: idque literis, o•• •…•…nibus ac libellis illis, de quibus diximus, ubique in••ulc••••atur.
• * 1.89

  Notandum est, duobus modis posse aliquem canoni∣za•…•…, ••••o modo particulariter, ita ut solū in una Pro∣vincia, aut Di•…•…cesi habeatur Sanctus, & colatur pro Sā∣cto. Alio modo generaliter, ita ut in tota Ecclesia ha∣bea•…•… ••ro Sancto, nec ulli •…•…ceat de ejus sanctitate du∣bitare. P•…•… modo canoniza••e poterat quilibet Epis∣copus, •…•… Thomas Waldens lib. de Sacramental. •…•… pa••e•• ex Cy•…•…no l. 〈◊〉〈◊〉. Epist. 6.—Tamē hoc, q. 〈◊〉〈◊〉 〈◊〉〈◊〉. •…•…modo non li••et, Siquidem Ale∣xander 〈◊〉〈◊〉. & p••••••••a innocentius 3. vide••••es abusus, qu•• ori•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 Sanctorū cu••tum, prohibuerūt, ne deinceps al••quis pro Sancto coli inci∣peret, sine Roma••l Pontificis approba∣tionè, ut patet c. 1. & 2. de Reliquiis & Sanctorum ve••eratione. Secūdo modo canonizare; id est, ita ut in tota Ecclesia sancti habe∣antur, communis sententia est, pertinere ad sumū Pon∣tificem: nam id habetur c. Audivimus, &c. Cum ex co de Reliquiis, & veneratione Sanctorum, &c. venerabili, de te∣stibus & attestationibus. Et patet etiam ratione; nam ad eum spectat proponere toti Ecclesiae quid sit cred••ndū, & quid agendum in iis, quae sunt religionis, qui toti Ec∣clesiae praeest.—Dices, plurimi Sancti sunt, qui in tota Ecclesia colūtur, quos non canonizavit sūmus Ponti∣fex: Primus enim Pontifex (••••i forte sallor) qui San∣ctos legatur canonizasse, videtur suisse Leo Papa 3. Re∣spondeo, Sanctos veteres caepisse coli in Ecclesia uni∣versali, non tam lege aliqua, quam consuetudine. Sed ficut consuetudines aliae vim habent legis ex tacito c••∣sensu Principis, & sine eo nullā vim habent, ut patet ex B. Thoma, 1. 2. quaest. 97. art. 3. Ita Sancti ali••ujas cultus, ex consuetudine Ecclesiarū generaliter introductus, vim habet ex app••obatione tacita vel expr••ssa summi Pontificis. Bellarm c. 8. de Sanct. Beat. lib. 1. Vide eundem c. 10. scilicet, Sanctos non canon••zatos privatim posse coli & coram aliis, sed non nomine totius Ecclesiae.
• * 1.90

  Caeterum de locis ab exemplo, & simili, tot sunt experimenta fallaciarum, quot hominum capita, dum quilibet assequi vult quemlibet, dum exemplo dicit se vivere talium & talium, quos approbat a••t canonizat, Ecclesia, vel qui superiores eorum sunt, Qui Rectores, qui Doctores, qui Laudati. Quid facit filius, aiunt, nisi quod viderit patrem facientem, Patres tamen opti∣mos ipsi nolunt sed pessimos hoc exemp••o sequi. Vox aliorum est; Paulus se ••••udavit, Paulus vi••iones in raptu suscepit; cur non potest modo Dominus in ta∣libus & talibus similia opera••i? Hinc confictio pro∣phetiarum, hinc miracul••••um admonitio. Hinc etiam adoratio damnatorum ho•…•…um in popul••s. Tes•••• est mihi Legenda, i•…•…o de adoratione Canis 〈◊〉〈◊〉 visum est in Vienna. Caveatur sancta sedes Roma∣na, caveat in ea sedens Papa, quibus argumenti•• & caus••s & mediis canonizatio alicu••us si•• sa••••enda. Gerson. Troctat. 8. De custodia Angelorum p••. titio 3. su∣per Magnificat.
• * 1.91

  That J••suitical •…•… in this argument 〈◊〉〈◊〉 ••••uely and ••••o∣••••••ly 〈◊〉〈◊〉 o•• s••••••••••y
• * 1.92

  That this Do∣ctrin inverts the wholeframe of Christian Religion.
• * 1.93

  Sed multos, ut audio, qui apud te plurimū possunt, fi∣dei datae ac jurisju•…•…andi pactis interpositi religio mo∣net, qua ut nihil Principi antiquius esse debere mini•…•… inficias ierim ita eos, qui pi••••atem suae opinioni praetex∣unt videre etiā at{que} etiā operter, ne dum rigidi religio∣nis auctores haberi volunt, religionem ipsa i•• dis••rimē adducant, quod procul dubio accidet, si Pontificē tam necessario tempore deseras, ad cujus defensionem & majorum exemplum, & fides nuper data, & tua deni{que} te pietas obligat; quae omnia prius violes, & divin•• at{que} humana jure confundas necesse est, si induciarum, pactis stare velis. Thuanus Hist. l 17. an. 1556.
• a 1.94

  Tandem bellum pro Pontificis defensione decretum; postquam Carafa Regem jurisjurandi induciarum pact∣is interpositi religione, potestati sibi à Pontifice tradi∣ta, solvit, libertatemque ei fecit, in Caesa••em & ejus F. etiā sine praecedenti belli denunciatione impetū sacere. Ibid. paulo post.
• ‖ 1.95

  Hac siducia fretus C••ra•••• Regē aggre∣ditur, & gladio sacrato Pontificis nomi∣ne ei ut Ecclesae R. Defensori magna pompa ac ceremonia porrecto, ad pri∣vatū colloquiū admistus, quo in statures Romana ac sa∣〈◊〉〈◊〉 sua s••r••••na sit, demonstrat. Ibidem paulo ante lo∣cum •…•…atum.
• a 1.96

  Nunc ingredimur annū 57. supra quingentesimū, & •…•…ill•• simum, juxta Caroli sapientissimi Principis au∣goriū Galliae sun•…•…mum: quo res nostrae per induc••∣as in tuto collocatae, unproba Cara••••rū suggestione, & ambitiosa quorūdā levitate in manifestū exit••ū pracipi∣••a••a ••••t, & Regnū hoc hactenus florentissin ū ab eo tē∣pore b••ilis civilibus diu jactatum, tandem per illos ip∣sos ••••lli aud••ores Hispanorum praedae, & ludibrio patuit. Thuanus lib. Histor. 18. in initio, anno, 1557.
• b 1.97

  Rex à Carasis sollicitatus—negotiū dederat Colinio matis 〈◊〉〈◊〉 & Picardiae Praesidi, ut in hostico ex im∣proviso, aliquid conaretur.—Is quāquā invitus faceret, ut inducias, quas solēni jurejurādo ipse firmaverat, viola∣••et, 〈◊〉〈◊〉 cū res eo deductas videret, ut bello inter Hi∣•…•… & •…•…ticē ex••••descente Reges necessario ad ar∣•…•…, a••••evertēdū duxit, & insigni aliquo facinore hostē praeveniēdū. Ita{que} noctu cū prope oppi∣dū 8 id. 〈◊〉〈◊〉. Marcentibus vino oppidanis insidias 〈◊〉〈◊〉, à vetula tamē insomni proditus est, quae vix tandem improbo clamore excitatis vigilliis conatū no∣strorū irritū reddiditi, nde Colinius Lentiū, (mediū in∣ter insulam & Rigiacū Atrebatū municipiū, quod Ni∣metacū olim suisse autumant) vi capit, diripit, & licen∣••••ose habitum postremo incēdit, ingenti{que} prada aba∣cta cum pl••sculos dies in limite excurrisset, ad suos re∣vertitur, hoc ruptarū induciarū initiū suit, &c. Ibid.
• * 1.98

  Rev. 17. 12.
• * 1.99

  Inde, Carafa Lutetiam regni Metropolim tanquā Pon∣tificis Legatus solita pompa ingreditur, ubi cū signum crucis, ut sit, ederet, verborū, quae proferri mos est, loco, ferunt cum, ut erat securo de numine animo, & summus religionis derisor, occursante passim populo & in genua ad ipsius conspectum procūbēte, saepius secreta murmu∣ratione haec verba ingeminasse. Quandoquidem populus iste vult decipi, decipiatur. Thuanus l. Hist. 17. An. 1556.
• * 1.100

  2 Thess. 2. 10, 11.
• * 1.101

  Ezech. 7. 24.
• * 1.102

  Lib. 2. cap. 30 parag. 16, 〈◊〉〈◊〉 &c. Si autem quis de∣mum regetur, cum & revela∣no & propositi•• infalli••alis ob∣s•…•… inevi∣dentes sint, quid ipsum im••ule∣rit, ut hunc qu ••in-t••um rerum ••b∣s••u••issimtrum 〈◊〉〈◊〉 sit ad 〈…〉〈…〉 scaundum se inevidentem & obs••••am. Id quod luculenter disserere••i. ebit, 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•… fides. Valent. Iom. 3. in Aquin. disput. 1. quaest. 1 de object, fidei punct. 1. parag. 1••.