The third booke of commentaries vpon the Apostles Creede contayning the blasphemous positions of Iesuites and other later Romanists, concerning the authoritie of their Church: manifestly prouing that whosoeuer yeelds such absolute beleefe vnto it as these men exact, doth beleeue it better then Gods word, his Sonne, his prophets, Euangelists, or Apostles, or rather truly beeleeues no part of their writings or any article in this Creede. Continued by Thomas Iackson B. of Diuinitie and fellow of Corpus Christi College in Oxford.

CHAP. III.

Containing a further Resolution of Romish faith, necessarily inferring the authoritie of the Romish Church, to bee of greater authoritie then Gods Word absolutely, not only in respect of vs.

IF we racke the former syllogisme a little farther, and stretch it out in euerie ioynt to it full length: wee may quickly make it confesse our proposed conclu∣sion and somewhat more. The Syllogisme was thus, Whatsoeuer God hath spoken is most true. But God hath spoken, and caused to be written all those wordes contained in the Canon of Scriptures, acknowledged by opposite religions of these times. Therefore these wordes are most true. The certaintie of the Minor depends, as our aduersaries will haue it, vpon the present Romish Churches infallibilitie, which hath commended vnto vs these Bookes for Gods Word. Bee it then granted, for disputa∣tions sake, that we cannot know any part of Gods Word, much lesse the iust bounds, extent or limits of all his words supposed to be reuealed for our good, but by the Romish Church: The Spi∣rituall sence, or true meaning of all, most, or many parts of these determinate Volumes, and visible Characters, as yet is vndeter∣minate, and vncertaine; whereas all points of beleefe must bee grounded on the determinate and certaine sence of some part of Gods Word reuealed; for our aduersaries acknowledge all points of faith should bee resolued into the first truth. Hence, if wee de∣scend to any particular or determinate conclusion of faith, it must be gathered in his Syllogisme, Whatsoeuer the Church teacheth con∣cerning the determinate and true sence of Scriptures, whereon points of Faith are grounded, is most true. But the Church teacheth thus and thus, (for example her owne authoritie is infallibly taught by the Holy Ghost in these wordes, Peter feede my sheepe, Peter I haue prayed for thee that thy faith should not faile) goe: this sence and mea∣ning of these wordes is most true. And as true as it is, must the sence likewise of euery proposition, or part of Scripture by this Church expounded or declared, be accounted.

2 The Maior proposition of this Syllogisme, is as vndoubted

amongst the Roman Catholiques, as the maior of the former was vnto all Christians: but as yet, the minor; The Church doth giue this or that sence of this or that determinate place, may be as vncertaine indeed, as they would make our beleefe vnto the minor proposi∣tion in the generall Syllogisme, before it bee confirmed by the Churches authoritie. For how can we be certain that the Church doth teach all those particulars which the Iesuites propose vnto vs? wee haue Bookes indeede, which goe vnder the name of the Trent Counsell, but how shall wee know that this Counsell was lawfully assembled, that some Canons haue not beene foisted in by priuate Spirits, that the Councell left not some vnwritten tra∣dition for explicating their decrees, after another fashion then the Iesuites doe? who shall assure vs in these or like doubtes? The present Church? All of vs cannot repaire to Rome: such as can, when they come thither, cannot bee sure to heare the true Church speake ex Cathedra. If the Pope send his Writs to assure vs, what Critcicke so cunning as to assure vs, whether they be au∣thentike or counterfeite? Finally, for all that can bee imagined in this case, onely the Maior of the Catholicke syllogisme, indefinite∣ly taken, is certaine; and consequently no particular or definite conclusion of faith, can be certaine to a Romanist, because there are no possible meanes of ascertaining the Minor, [What the true Church doth infallibly define] vnto his Conscience.

3 Or if they wil hold such conclusions,* 1.1 as are ordinarily gathe∣red from the Trent Councell, or the Popes decisions, as infallible points of faith: they make their authoritie to be farre greater then the infallibilitie of Gods written word; yea more infallible then the Deitie. This Collection they would denie, vnlesse it followed from their owne premisses; These for example, That a conclusion of faith cannot be gathered, vnlesse the minor (God did say this or that de∣terminately) be first made certaine. But from the Pope or Churches in∣fallibilitie, conclusions of faith may be gathered, albeit the minor be not certaine de fide. For who can make a Iesuites report of the Popes Decrees, or an Historicall relation of the Trent Councell, cer∣taine de fide, as certaine as an Article of faith: And yet the Do∣ctrine of the Trent Councell, and Popes Decrees, must bee held de fide, vpon paine of damnation, albeit men take them onely from a Priests mouth, or vpon a Iesuites faith and credit.

4 This is the madnesse of that Antichristian Synagogue, that acknowledgeth Gods Word for most infallible, and the Scrip∣tures, which wee haue, for his word, if it selfe bee infallible. For it tels vs, they are such: yet will not haue collections, or con∣clusions with equall probabillitie deduced thence, so firmely belee∣ued by priuate men, as the collections or conclusions, which are gathered from the Churches infallibilitie. An implicit faith of particulars, grounded vpon the Churches generall infallibilitie, so men stedfastly beleeue it, may suffice. But implicit faith of parti∣culars, grounded onely vpon our generall beleefe of Gods infal∣libilitie, prouidence, or written word, sufficeth not. This prooues the authoritie of the Church, to be aboue the authoritie of Scrip∣tures, or the Deitie, absolutely considered, not only in respect of vs, [that is all besides the Pope and his Cardinals.] For that is of more authoritie absolutely, not onely in respect of vs, which vpon equall notice or knowledge, is to be better beleeued, more estee∣med, or obeyed; but such is the authoritie of the Church in res∣pect of the diuine authoritie; such is the authoritie of the Popes Decrees in respect of Gods Word. For the Minor proposition in both the former Syllogismes being alike vncertaine; the con∣clusion must bee more certaine in that Syllogisme, whose maior relies vpon the Popes infallibilitie then in the other; whose Ma∣ior was grounded vpon the infallibilitie of the Deitie.

5 Briefly, to collect the summe of all; The authoritie of the Church is greater then the authoritie of Scriptures, both in res∣pect of faith, and Christian obedience. In respect of faith; because we are bound to beleeue the Churches decisions, read or explica∣ted vnto vs, (by the Popes messenger though à Sir Iohn Lack-lattin) without any appeale: but no part of Scripture, acknowledged by vs and them, we may beleeue, without appeale, or submission of our interpretation to the Church, albeit the true sence and mea∣ning of it seeme neuer so plain, vnto priuate consciences in whom Gods Spirit worketh faith. The same argument is most firme and euident, in respect of obedience;

6 That authoritie ouer vs is alwayes greatest, vnto which wee are to yeeld most immediate, most strict and absolute obedience: but by the Romish Churches Doctrine; wee are to yeelde su∣preme, and most absolute obedience, to the Church; more su∣preme,

and absolute then vnto Gods word: therefore the authori∣tie of the Church is greater ouer vs. The Maior is out of contro∣uersie, seeing greatnesse of authoritie is alwayes measured by the manner of obedience due vnto it. The Minor is as euident from the former reason; Our obedience is more absolute and strict vn∣to that authoritie, from which in no case we may appeale, then vn∣to that from which wee may in many safely appeale: but, by the Romish Churches doctrine, there lies alwayes an appeale from that sence and meaning of Scriptures, which Gods spirit and our owne conscience giues vs, vnto the Churches authoritie; none, from the Churches authoritie or meaning vnto the Scriptures, or our owne consciences.

7 Our Sauiour Christ, bids vs,* 1.2 search the Scriptures; Saint Paul, trie all,* 1.3 retaine that which is good; Saint Iohn, trie the Spirits, whe∣ther they bee of God or no:* 1.4 Suppose a Minister of our Church should charge a Romanist, vpon his allegiance to our Sauiour Christ, and that obedience which he owes vnto Gods Word, to search Scriptures, trie spirits, and examine Doctrines for the rati∣fying of his faith; he will not acknowledge this to be a Comman∣demēt of Scripture, or at least, not to be vnderstood in such asense, as may bind him to this practise. What followes? if our Clergie charge him to admit it, he appeales vnto the Church: And, as in Schooles, simus and nasus simus is al one, so in their language is the Church and the Church of Rome. This Church tels him, he may not take vpon him to trie of what spirit, the Pope is, not examine his determinations, decisions, or interpretations of any Scrip∣ture; by other known places of Scripture, or the analogie of faith acknowledged by all. Vnto this decree or sentence of the Church, (although hee haue it but at the second hand, or after it haue passed through as many Priests and Iesuites mouthes, as are Post Townes from London to Edenburgh, hee yeeldes absolute obe∣dience, without acknowledgement of farther appeale, either vn∣to Scriptures, or other authoritie whatsoeuer; further manifesta∣tion of Gods will hee expects none. Let all the reformed Chur∣ches in the World, or all the Christian World besides, exhort, threaten, or adiure him, as he tenders the good of his owne soule, as hee will answere his Redeemer in that dreadfull day of finall iudgement, to examine the Church or Popes decrees, by Gods

written Lawes: his answere is, he may not, he cannot doe it, with∣out open disobedience to the Church, which to disobey is dam∣nation of soule and bodie. But O fooles and slow of heart to beleeue, and obey from the heart, that doctrine whereunto yee were deliuered. Know ye not, that to whomsoeuer yee giue your selues as seruants to obey, his seruants ye are to whom yee obey, whether it bee the man of sinne vnto death, or obedience vnto righteousnesse? Ofall Mankinde are onely Roman Catholiques, not bought with a price, that they may thus alienate their soules from Christ, and become seruants of men; that they may consecrate themselues, by solemne vow, to the perpetuall slauerie of most wicked and sinfull men, euen mon∣sters of Mankind.

Notes

• * 1.1

  Wherein the Papists make the Popes au∣thoritie grea∣ter then Gods.
• * 1.2

  I••h. 5. 7.
• * 1.3

  1 Thess. 5. 21.
• * 1.4

  Ioh. 1. Epist. 4.