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. V.

Declaring how the first maine ground of Romish faith leads directly vnto Atheisme: the second, vnto preposterous Heathenisme or I∣dolatry.

1 IT is a prety sophisme (as a iudicious and learned Diuine, in his publike exercise for his first de∣gree in Diuinity, late well obserued) where∣with the Iesuite deludes the simple, ma∣king them belieue their faith, otherwise weake and vnsetled, is most firme and certaine, if it haue once the visible or representatiue Churches confirmation; when as the Church so taken, seldome or neuer instructs or con∣firms any, at least not the hundred thousandth part of them, vn∣to whose saluation such confirmation is bya Iesuiticall perswasi∣ons most absolutely necessary. But suppose the visible Church or Romish Consistory; the Pope & his Cardinals, should vouch∣safe to catechize any; the Dialogue betweene them and the ca∣techized would thus proceed.

Cons.

Doe yee beleeue these sacred volumes to bee the word of God?

Catech.

Wee doe.

Cons.

Are you certaine they are?

Catech.

So wee hope.

Cons.

How can your hope bee sure? for Mahomet saith, His Alchoran is, sundry other heretikes say, their fained reuelations or false traditions are Gods word? How can you assure vs, yee may not bee deceiued as well as they? Are not many of them as good Schollers as you?

Catech.

Yes indeed, and better.

Cons.

Are not you subiect vnto error as well as they?

Cat.

Would God wee were not.

Cons.

What must you doe then to be ascertained these are diuine Reuelations?

Cat.

Nay, wee know not▪ but this is that which wee especially desire to know, and would binde our selues in any bond to such, as could teach vs.

Cons.

Well said: doe yee not thinke it reason then to bee ruled in this case, by such as cannot bee deceiued?

Cat.

It is meete wee should.

Cons.

Loe, wee are the men: wee are the true visible Church, placed in authority by Christ him∣selfe for this purpose. These Scriptures tell you plainely as much

Tues Petrus, & super hanc Petram, &c. His Holinesse whom here you see, is Peters Successor; sole heire of that promise, far more glorious then the Iewish Church euer had any.

2 Thisc is the very quintessence and extraction of huge and cor∣pulent volumes written in this argument, which our English Mountibankes, sent hither from the Seminaries, venditate as a Paracelsian medicine, able to make men immortall. The summe of all others write, or they alledge, is this; Euery one may pre∣tend, what writings hee lists, to bee the word of God; who shall bee the infallible Iudge, eyther of written or vnwritten reuelati∣ons? Must not the Church? for shee is Magistra & Iudex fidei. These are the words, and this is the very Argument, wherein Valentians soule, it seemes, did most delight, hee vseth them so oft. But to proceed: the parties chatechized thus by the visible Church it selfe, should any Protestant enter Dialogue with them how they know those receiued scriptures to be the word of God, could answere, I trow, sufficiently to this question, thus: Mary sir, woe know better then you: for we heard the visible Church which cannot erre, say so, with our owne eares.

Prot.

You are most certaine then that these are the Oracles of God▪ because the visible church (Gods liuing oracle) did beare testimony of them?

Catech.

Yea, Sir, and their testimony is most infallible.

Prot

But, what if you doubt againe of their infallibilities? How will you answere this obiection. Mahomet saith his Alcoran is scripture; the Turkish Priestes will tell you as much, viua voce, and shew you if you bee disposed to belieeue them, e••ident places therein, for his infallibility? Manes could say that hee had diuine reuela∣tions. The Pope pretends hee hath this infallibility, which nei∣ther of them had. Who shall iudge? the Consistory? But why should you thinke they may not erre as well as others? Did they shew you any euidence out of scriptures, or did they bring you to such entire acquaintance with their publike spirit, as to approue your selues diuine Critickes of all questions concerning the Ca∣non, as oft as any doubt should arise?

Catech.

Oh no, these au∣dacious Criticismes of priuat men they vtterly detest, and fore∣warned vs vpon paine of damnation to beware of. For there is

no priuate person but may erre, and for such to iudge of Scrip∣tures were presumption iustly damnable. Rely they must for this reason vpon the churches infallibility, and that continually. It a∣lone cannot; without it, all others may erre, as well as Manes, Mahomet, Nestorius, or Eutyches: vndoubtedly belieuing it can∣not erre, wee our selues are as free from error, as he that followes such good counsell giuen by others as hee cannot giue himselfe, is more secure then hee that altogether followes his owne ad∣uise, albeit better able to counsell others then the former.

Prot.

Then I perceiue your onely holde-fast in all temptations, your onely anchor when any blasts of vaine doctrine arise, is this; The present Remish Church cannot erre: for if you doubt of any doctrine taught to the contrary, aske her and shee will resolue you; or if you cannot see the truth in it selfe, yet belieue without all waue∣ring as shee belieues that sees it, and you shall bee as safe, as if you roade in the harbour in a storme.

Catech.

Ah yes, Gods holy name bee praysed, who hath so well prouided for his church: for otherwise heretickes and schismatikes would shake and tosse her, euen in this maine point or ground of faith, as euill spirits doe ships in tempests: wee must eyther holde this fast sure, or else all is gone. God hath left off speaking vnto men, and wee cannot tell, whether euer hee spake to them or no; but as the present church, which speakes viua voce, tels vs.

3 But the Reader perhaps expects what inconuenience wil hence follow. First, hereby it is apparant, that beliefe of Scriptures, di∣uine Truth, and their true sense, absolutely and immediately de∣pends vpon the churches proposall, or rather vpon their beliefe of what it proposeth, as well after they are confirmed in that ge∣nerall point [That they are Gods word,] as in the instant of their con∣firmation in it. The first necessary consequence of which opinio••, is; That the church must bee more truely and pro∣perly beleeued, then any part of Scripture or matter contained in it. For in this manner of dependance, that transcendent rule of nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath it proper force: Whether wee speake of the Essence, Existence, or quali∣ty of things being, or existing: that vpon which any other thing thus absolutely and continually depends, doth more properly & really exist, and hath much firmer interest in it essence and existence, then ought can haue which depends vpon it. One

there is, and no more, that can truely say, my Essence is mine owne, and my existence necessary. Whatsoeuer is besides, is but a shadow or picture borrowed from his infinite being. Amongst created entities, all essentially depending on Him, Accidents haue a kind of existence peculiar to themselues; yet cannot so proper∣ly bee saide to exist, as their subiects, on whom they haue such double dependance. Nor can the Moone so truely say, my beau∣ty is mine owne, as may the Sunne, which lends light and splen∣dor to this his sister, as it were vpon condtion shee neuer vse it but in his sight. For the same reason, that for which wee belieue another thing, is alwayes more truely, more really, and more properly belieued, then that which is belieued for it, if the one beliefe necessarily depend vpon the other, tam in facto esse quam in fieri, from the first beginning to the latter end. For of beliefes thus mutually affected, the one is reall and radicall, the other, no∣minall, or at the most by participation onely reall. This conse∣quence is vnsound. [Intellectiue knowledge depends on sensi∣tiue: therefore sensitiue, is of these two the surer.] The reason is, because intellectiue knowledge depends on sensitiue, onely in the acquisition: not after it is acquired. But this inference is most vndoubted; [Wee belieue the conclusion for the premisses: therefore we belieue the premisses the better,] because beliefe of the Conclusion absolutely depends vpon the premisses, during the whole continuance of it. This is the great Philosophers rule, and a branch of the former Axiome. And some iustly que∣stion, whether in Scholastique propriety of speech, wee can truely say there is a beliefe of the conclusion, distinct from the beleefe of the premisses; or rather, the beliefe of the premisses, is by extrinsical denomination attributed vnto the conclusion. This latter opinion, at least in many Syllogismes, is the truer: most ne∣cessarily true in all, wherein the conclusion is a particulall, essen∣tial••y subordinate to an vniuersall of truth vnquestionable. As hee that infallibly belieues euery man is a reasonable creature, infal∣libly belieues Socrates is such. Nor can wee say, there be two di∣ctint beliefes: one of the vniversall; another of this particular: for he that sayeth, All, excepteth none. If Socrates then make one in the Catalogue of men, hee that formerly knew all, knew him to bee a reasonable Creature: all he had to learne, was what was meant

by this name Socrates, a man or a beast; After he knowes him to be a man, in knowing him to bee a reasonable creature, hee knowes no more then he did before, in that vniuersall, Euery man is a rea∣sonable Creature. The like consequence holdes as firme in our pre∣sent argument; He that beleeues this vniuersall, [Whatsoeuer the Church proposeth concerning Scriptures, is most true,] hath no more to learne but onely what particulars the church proposeth. These being knowne, we cannot imagine there should bee two distinct beleefes: one of the churches generall infallibility; another, of the particular Truthes or points of faith (contained in the Scripture) proposed by it. For as in the former case, so in this, He that from the churches proposall beleeues or knowes this particular, The Booke of Reuelations was from God, receiues no increase of former beleefe: for before, hee beleeued all the church did propose; and therefore this particular, because one of all.

4 The truth of this conclusion may againe, from a maine pinciple of Romish faith be thus demonstrated. Whatsoeuer vn∣written traditions the Church shall propose, though yet vnheard of or vnpossible otherwise to be knowne then onely by the Churches asseuera∣tion, all Romanists are bound as certainly to beleeue, as deuoutly to embrace, as any truths contayned in the written word, ac∣knowledged by vs, the Iewes, and them, for diuine. Now if eyther from their owne experience, the ioynt consent of sincere antiqui∣tie, or testimonie of Gods spirit speaking to them in priuate, or what meanes soeuer else possible or imaginable, they gaue any absolute credence vnto the written word or matters contained in

it, besides that they giue vnto the churches generall veracitie: the Scriptures by addition of this credence (were it great or little) arising from these grounds peculiar to them, must needs be more firmely beleeued and embraced, then such vnwritten traditions, as are in themselues suspitious, vncapable of other credit then what they borrow from the Church. For in respect of the Churches proposall, Which is one and the same, alike peremptory in both; Scriptures, and traditions (of what kinde soeuer) must be equal∣ly beleeued. And if such traditions as can haue no assurance be∣sides the Churches testimony, must be as well beleeued as Scrip∣tures, or diuine truthes contained in them: the former conclusi∣on is euidently necessary, that they neyther beleeue the Scrip∣tures nor the Truthes contained in them; but the Churches pro∣posall of them onely. For the least beleefe of any Diuine truth, added to beleefe of the Churches proposall, which equally con∣cernes written and vnwritten verities, would dissolue the former equalitie. But that, by the Trent Councell, may not bee dissol∣ued. Therefore our aduersaries in deede and verity, beleeue no Scriptures, nor Diuine written Truth, but the Churches propo∣sall onely concerning them. And Sacroboscus bewrayes his readinesse to beleeue the Church as absolutely as any Christian can doe God or Christ, though no title of the New-testament were extant. For, that the Church cannot erre, was an Oracle reuea∣led by God, proposed by the Church, and beleiued by the faithfull before a∣ny part of the New testament was written. Now hee that without the Gospel of Iesus Christ, would beleeue the Doctrines of faith as firmely as with it, beleeues not the Gospel which now he hath, but their authorities onely, vpon which, though wee had it not, he would as absolute rely, for all matters of doctrine supposed to be contained in it.

5 Or further to illustrate the truth of our conclusion with this Iesuits former comparison, which hath best illustrated the Romish churches tenent That Church, in respect of the Canon of Scrip∣tures or any part thereof, is as the light is to colours. As no co∣lour can be seene of vs but by the light: so, by his doctrine, ney∣ther the Canon of Scriptures, or any part thereof, can be known without the Churches testimonie. Againe, as remoueall of light presently makes vs loose the sight of colours: so doubt o•• deniall

of the Churches authoritie depriues vs of all true and stedfast beleefe concerning Gods Word or any matter contained in it, God (as they plead) hath reuealed his will obscurely: and vnto a distinct or cleare apprehension of what is obscurely reuealed, the visible churches declaration is no lesse necessary, then light to dis∣cernment of colours. The reason is one in both, and is this. As the actuall visibilitie of colours wholly depends vpon the light, as well for existence, as duration: so, by Iesuiticall Doctrine, true beleefe of Scriptures wholly depends on the visible Churches de∣claration, as well during the whole continuance, as the first pro∣ducing of it. By the same reason, as we gather that light in it selfe is more visible then colours, seeing by it alone colours become actually visible: so will it necessarily follow, that the churches de∣claration (that is, the Popes priuiledge for not erring) is more stedfastly to be beleeued, as more credible in it selfe, then eyther the Canon of Scriptures or any thing therein contayned: be∣cause these become actually credible vnto vs onely by the chur∣ches declaration, which cannot possibly ought auaile for their be∣leefe, vnlesse it were better beleeued.

6 Perhaps the Reader will here challenge mee, that this last instance proues not al that I proposed in the title of this chapter. For it onely proues the Popes supremacie is better to bee belee∣ued; then that Christ is come in the flesh; that God did euer speake to men in former ages by his Prophets, and in later by his sonne. But this inferres no absolute alienation of our beleefe from Christ, seeing euen in this respect that wee beleeue the Church or Pope so wel, we must needs beleeue that Christ is come in the flesh and that God hath spoken to vs sundrie wayes: for thus much the Pope auoucheth. Yea, but what if the church teach vs that Christ is our Lord and Redeemer, and yet vrge vs to doe that which is contumelious to his Maiestie? What if it teach vs that these Scriptures are Gods Word: and yet binde vs by her infal∣lible decrees to breake his Lawes, and giue his spirit the lie? Should we make profession of beleeuing as the Pope teacheth, and yet take his meaning to be onely such as Marnixius, whom we better beleeue, would make it: His Holinesse would quickly pronounces vs Apostataes from the Catholike faith. Or if this suffice not the indifferent Reader for satisfying my former pro∣mise:

let him haue patience but for a while, and I will pay him all.

7 Their first maine position, [That no priuate man can cer∣tainely know the Canon of Scriptures to bee Gods word, but by relying vpon the present Church,] inferres as much as hath beene said: much more will follow from their second, [That no man can certainely bee perswaded of the true sense and meaning of particular propositions contained in the general Canon, with∣out the same Churches testimony, vnto whom the authentique interpretation or dijudication of Scriptures wholly belongs] I∣magine the former parties, now fully perswaded of the Scrip∣tures diuine truth in generall, should by the Consistory which late catechized them, be questioned about the meaning of some particular places.

Cons.

Wee hope you adore the consecrated host with diuine worship, as oft as you meete it in procession.

Cat.

Desirous wee are to doe any thing that becomes good Christians, and obedient sons vnto our holy mother the Church: but wee cannot satisfie out conscionces how this may stand with the principles of Christianity. Your Holinesses (for which we rest yours vnto death) haue assured vs these sacred volumes are the very words of God, and his words we know must bee obey∣ed. Now since wee know these to be his wordes, wee haue found it written in them: Thou shalt worshippe the Lord thy God, and him onely shalt thou serue. It is, wee doubt, our simplicity that will not suffer vs to conceiue how the consecrated Host can be adored as God without open breach of his commandement. For, to our shallow vnderstanding, there is no necessity to perswade vs Christ God and man should bee hid in it. These words, Hoc est corpus meum, mny beare many interpretations no way pregnant to this purpose. And it is doubtfull, whether Christs body, though really present in the Sacrament, should retaine the same presence in procession: whereas the former commandement is plaine, Wee must worshippe the Lord our God, and him onely must we serue. Consist. Yee thinke this Text is plaine to your late pur∣pose: wee thinke otherwise. Whether is more meet? yee to submit your priuate opinions to our publike spirits: or vs that are Pastors, to learne of you seely sheepe?

Cat.

Therefore are your seruants come vnto you, that they may learne how to o∣bey

you in this decree without idolatry: well hoping, that as ye enioyne vs absolutely to obey you in it; so yee can giue vs full assurance wee shall not disobey the spirit of God, in the former great commandement, whose exposition we most desire.

8 Would these or like supplications, though conceiued in Christian modesty, though proposed with religious feare, and awfull regard of their persons, though presented with teares and sighes, or other more euident signes of inward sorrow, finde any entrance into Romish Prelates eares, or moue the Masters of the Inquisition house to forbeare exaction of obedience to the for∣mer, or other decree of the Trent Councel: Were the forme of the decree it selfe, vnto priuate iudgements, neuer so con∣tradictory to Gods expresse written lawes; or the consequence of practizing as it prescribes, neuer so dreadfull to the doubtfull conscience? How much better then were it for such silly soules, had they neuer knowne the Bookes of Moses to haue been from God? for so committing idolatry with stocks and stones, or other creatures, they had done what was displeasing to their Master, & iustly punishable: yet with fewer stripes, because his will was not made known vnto them. But now they know it, and acknow∣ledge the truth of this commandement. To what end? That they may bee left without all excuse for not doing it. They see the generall truth of Gods Oracles, that they may bee more des∣perately blinded in wilfull peruerting the particulars. For what glory could the allurement of silly ignorant men to simple ido∣latry be vnto great Antichrist? Let them first subscribe to the written Lawes of the euerliuing God, and afterwardes wholly submit themselues to his determinations for their practise, and so the opposition betwixt him and the Deity, betwixt his in∣iunctions and the decrees of the Almighty, may bee more posi∣tiue, more directly contrary. The Heathen or others not ac∣knowledging Gods word at all, are rightly tearmed vnbeleeuers: men thus beleeuing the Scriptures in generall to be Gods word, from the testimony of the Church, and yet absolutely relying vp∣on her iudgement for the meaning of particular places, are transported from vnbeliefe to misbeliefe, from grosse ignorance to wilfull defiance of God & his lawes. Finally, they are brought to know Gods word, that they may doubt in this and like feare∣full

practises enioyned: that so first doubting, and afterwards de∣sperately resoluing absolutely to follow the Churches iniuncti∣on, against that sense and meaning of the diuine decrees which the holy spirit doth dictate to their priuate consciences, they may without doubt be damned, for not abiding in the truth. Like their first parents they heare Gods sentence, but preferre the in∣terpretations of Sathans first borne before their owne, because it must bee presumed hee is more subtle then they. Or to referre the two maine streames of this iniquity to their proper heads: The first, [That we cannot know the olde or new Testament to be Gods word, but by relying vpon the Church] makes all sub∣scribers to it, reall Atheists or Infidels, and Christians onely in conceit or vpon condition, [If the Church, whose authority they so highly esteeme, be as infallible as is pretended.] Heretofore I haue much grieued at the Trent Councels impiety: but now I wonder at these graue Fathers folly, that would trouble them∣selues with prescribing so many Canons, or ouerseeing so large a Catechisme, when as the beginning of Protogoras booke, one or two words altered, might haue comprehended the entire confession of such mens faith, as rely vpon their fatherhoods, The Atheist thus beganne his booke; De dijs non habeo quod dicam, v∣trum sint necne: Concerning the Gods or their being, I can say nothing. A priuate Romane Catholike might render an entire account of his faith in termes as briefe: De Christo & Christiana fide non hae∣beo quod dicam, vtrum sint necne: Whether there bee a Christ, or Christian Religion bee but a politike fable, I haue nothing to say per∣emptorily, yea, or no, the Church or Councell can determine: whom in this, and all other points wherein God is a party, I will abso∣lutely belieue, whilest I liue: if at my death I finde they teach amisse, let the diuell and they (if there be a diuell) decide the con∣trouersie. Yet this conceit or conditionall beliefe of Christ and christianity conceiued from the former, serues as a ground colour for disposing mens soules, to take the sable dye of Hell, where∣with the second maine streame of Romish impiety will deepely in∣fect all such as drinke of it. For once belieuing Gods word from the Churches testimony, this absolute submission of their con∣sciences to embrace that sense it shall suggest, sublimates them from refined Heathenisme of Gentilisme to diabolisme or sym∣bolizing

with infernall spirits, whose chiefest solace consists in acting greatest villanies, or wresting the meaning of Gods writ∣ten lawes to his dishonour. For iust proofe of which imputati∣on, wee are to preuent what (as wee late intimated) might in fauour of their opinion bee replyed to our former instance of light and colours.

9 Some perhaps, well affected, would be resolued, why, as hee that sees colours by the sunne, sees not onely the sunne but co∣lours with it, so hee that belieues the Scriptures by relying vp∣on the Church, should not belieue the Church onely, but the Scriptures too, commended by it. The doubt could hardly bee resolued, if according to our aduersaries tenent, the Churches declarations did confirme our faith by illustrating the Canon of Scriptures, or making particular truthes contained in it, inhe∣rently more perspicuous: as if they were in themselues but po∣tentially credible, and made actually such by the Churches te∣stimony, which is the first and principall credible; in such sort as colours become actually visible, by illumination of the princi∣pall and prime visible. But herein the grounds of Romish do∣ctrine, and the instance brought by Sacroboscus, to illustrate it, are quite contrary. For the light of the Sunne, though most necessary vnto sight, is yet necessary onely in respect of the ob∣iect, or for making colours actually visible; which, made such, or sufficiently illuminated, are instantly perceiued without further intermediation of any other light then the internall light of the Organe, in discerning colours alwaies rather hindred then hel∣ped by circumfusion of light externall. For this reason it is, that men in a pitte or caue may at noone day see the starres, which are inuisible to such as are in the open aire: not, that they are more illuminated to the one, then the other; but because plen∣tie of light doth hinder the organ or eye-sight of the one Gene∣rally all obiects, eyther actually visible in themselues, or suffici∣ently illuminated, are better perceiued in darkenesse then in the light. But so our aduersaries will not grant, that after the church hath sufficiently proposed the whole Canon to be Gods word, the distinct meaning of euery part is more cleare and facile to all priuate spirits, by how much they lesse participate of the vi∣sible Churches further illustration. For (quite contrary to the

former instance) the Churches testimony or declaration is onely necessary, or auaileable to right beliefe, in respect not of the ob∣iect to be beleeued [Scriptures;] but of the party beleeuing. For (as hath beene obserued) no man in their iudgement can belieue Gods word, or the right meaning of it, but by beleeuing the Church: and all beliefe is inherent in the belieuer. Yea this vn∣doubted beliefe of the Churches authority, is that, which in Bel∣larmine and Sacroboscus iudgement, makes a Roman Catholicks beleefe of Scriptures, or diuine truthes taught by them, much better then a Protestants. If otherwise the churches declarati∣on, or testimony, could without the beliefe of it infallibility, which is inherent in the subiect belieuing, make Scriptures cre∣dible, as the light doth colours visible in themselues: a Prote∣stant that knew their churches meaning, might as truely be∣lieue them as a Romane Catholike, albeit hee did not absolutely belieue the church, but onely vse her helpe, for their Ortho∣doxall interpretation, as hee doth ordinary expositors, or as ma∣ny doe the benefite of the Sunne for seeing colours, which neuer thinke whether colours may bee seene without it or no. For though it bee certaine that they cannot, yet this opinion is meerely accidentall to their sight: and if a man should be so wilfull as to maintaine the contrary, it would argue onely blind∣nesse of mind, none of his bodily sight. Nor should distrust of the Romish churches authority, ought diminish our beliefe of any diuine truth, were her declarations requisite in respect of the obiect to bee beleeued, not in respect of the subiect be∣leeuing.

10 Hence ariseth that difference which plainely resolues the former doubt. For seeing the Sunne makes colours actual∣ly visible, by adding vertue or lustre to them: wee may rightly say, wee see colours, as truely as the light, by which wee see them. For though without the benefite of it, they cannot be seene: yet are they not seene by seeing it, or by relying vpon it testimony of them. Againe, because the vse of light is onelie necessary in respect of the obiect, or for presenting colours to the eye; after once they bee sufficiently illuminated or presen∣ted, euery creature endued with sight, can immediately discern each from other, without any further helpe or benefite of exter∣nall

light, than the generall, whereby they become all alike ac∣tually visible at the fame instant. The Sunnes light then is the true cause, why colours are seene: out no cause of our distin∣guishing one from another beeing seene, or made actually visible by it. For of all sensible obiects sufficiently proposed, the sen∣sitiue faculty, though seated in a priuate person, is the sole im∣mediate supreme Iudge, and relies not vpon any others more publike verdite of them. On the contrary, because the Roma∣nists supposed firme beliefe of Scriptures, or their true meaning ariseth onely from his vndoubted beliefe of the churches veracity which is in the belieuer as in it subiect, not from any increase of inherent credibility, or perspicuity thence propagated to the Scriptures: Hence it is that consequently to his positions, most repugnant to all truth, hee thinkes, after the church hath suffi∣ciently auouched the Scriptures diuine truth in generall, wee cannot infallibly distinguish the true sense and meaning of one place from another, but must herein also rely vpon the chur∣ches testimony; and onely belieue that sense to bee repugnant, that consonant to the analogie of faith, which shee shall tender, albeit our priuate consciences bee neuer so well informed by other Scriptures to the contrary. The truth then of our for∣mer conclusion is hence easily manifested. For seeing they hold both the Scriptures and their distinct sense to bee obscure and vnable to ascertaine themselues, vnlesse the Church adde per∣spicuity or facility of communicating their meaning to priuate spirits: such, after the Churches proposall, cannot possibly dis∣cerne them any better, or more directly in themselues, then they did before, but must wholy rely vpon their Prelates, as if these were the onely watchmen in the Tower of Gods church, that could by vertue of their place discerne all diuine truth. Others must belieue there is an omnipotent God, which hath giuen his law; a Mediator of the new Testament: but what the mea∣ning either of Law or Gospell is, they may not presume other∣wise to determine, then weake sights do of things they see con∣fusedly a farre off, whose particular distance or difference they must take onely vpon other mens report, that haue seene them distinctly, and at hand.

11 To illustrate these deductions with the former similitude

of the prime and secondary visibles. Let vs suppose for disputa∣tions sake, that the Sunne which illuminates colours by its light, were further indued (as wee are) with sense and reason, able to iudge of all the differences betweene them, which it can manifest to vs, and hence challenge to bee a Pope or infallible proposer of colours. This supposition the Canonist hath made lesse improbable. For Deus fecit duo luminaria, God made two lights, that is, by his interpretation, the Pope and the Emperour. Or, if you please to mitigate the harshnesse of it, let the Man in the Moone, whom we may not imagine speechlesse, bee suppo∣sed the sunne or Pope of colours, Mercurie or Nuncio. As the Papists say, wee cannot know Scriptures to be Scriptures, but by the infallible proposall of the Church: so it is euident wee cannot see any colour at all, vnlesse illuminated or proposed by the Sunnes light. But after by it wee see them, suppose wee should take vpon vs to discourse of their nature, or determine of their distinct properties as now wee doe, and the sunne or Pope of colours, by himselfe or his Nuncio should take vs vp, as Duke Humphrey did the blinde man restored to sight, which hee neuer had lost; Yea? who taught you to distinguish colours? were you not quite blinde but now? as yet you cannot discerne any co∣lours without my publike light, and yet will you presume to de∣sine their properties, and distinguish their natures against my definitiue sentence knowne? Must not hee that enables you to see them, enable you to distinguish them seene? Must you not wholly rely vpon my authority; whether this bee white, or that blacke? If a man vpon these Motiues should absolutely belieue the sunnes determinations, renouncing the iudgement of his pri∣uate senses: could hee truely say, that hee eyther knew this co∣lour to be white or that blacke, or another greene? Rather were he not bound to say, I neither know white from black, nor blacke from blew, nor blew from greene: but I know that to be white which the Sunne, the onely infallible Iudge of colours, saith is white; that onely to bee blacke, that blew, and that greene which he shall determine so to be. I may thinke indeed that the snow is white, or coales blacke: but with submission to the Sunnes determination.

12 And yet, as you haue heard at large out of the Trent

Councell, and best Apologies can bee made for it, the Church must bee the infallible Iudge of all Scripture sense, and must ab∣solutely be belieued without all appeale to scriptures, not condi∣tionally as shee shall accord with them. The conclusion hence issuing, is most infallible, and on their parts most ineuitable: [Whosoeuer absolutely acknowledgeth this authority in the Church or Consistory, & yelds such obedience vnto it in all determinations, concer∣ning the Canon of Scriptures, doth not belieue eyther this or that deter∣minate proposition of faith, or any definite meaning of Gods word. The best resolution hee can make of his faith is this; [I belieue that to bee the meaning of euery place, which the Church shall define to bee the meaning:] which is all one, as if hee had said, I doe not belieue the Scriptures or their meaning, but I belieue the Churches de∣cision and sentence concerning them. Hee that belieues not the Church (saith Canus) but with this limitation, [if it giue sentence according vnto Scriptures;] doth not belieue the Church but the scriptures. By the same reason it followes most directly; he that belieues not the true sense and meaning of scriptures, but with this reseruation, (If the Church so thinke or determine:) doth not belieue them, but the Church onely. For, as the Schoole∣men say, Vbi vnum propter aliud, ibi vnum tantum. He that serues God, onely because hee would bee rich, doth not serue God but his riches, albeit he performe the outward acts of obedience. Or if, wee loue a man onely for his affinity with another whom wee dearely loue: wee truely and properly loue but the one, the o∣ther onely by way of reflexion or denomination, in such a sense as wee say, a man appeares by his proxie, that is, his proxie ap∣peares, not he. In like sort, beleeuing the sense of Scriptures onely from the supposed authentique declaration of the church, or because wee belieue it: wee infallibly belieue the Church alone, not the Scriptures, but onely by an extrinsecall deno∣mination.

13 Yet as a man may from some reasons lesse probable, haue an opinion of what hee certainely knowes, by motiues more sound; or as we may loue one in some competent measure for his own sake, and yet affect him more entirely for anothers, whome wee most dearely loue: so may an absolute Papist, in some morall

sort belieue the Scriptures for themselues, or holde their ortho∣doxall sense as probable to his priuate iudgement; albeit hee belieue them most for the Churches sake, and that sense best which it commends. But this his beliefe of the Church, being by their doctrine more then morall or conditionall, doth quite ouerthrow all morall or probable beliefe, hee can possibly haue from what ground soeuer, of scriptures themselues. For as I said before, when the Church shall determine ought contrary to his preconceiued opinion, the more probable or strong it was, the more it encreaseth his doubt, and makes his contrary resolution more desperate, yea more damnable if habituall, be∣cause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extremely contrary to the doctrine of faith. Bellarmines prescription in this case, is iust as if a Phisitian or Sur∣geon should seeke to ease the paine by ending of the Patients dayes. Lest a man should sinne against his conscience, this a Do∣ctor aduiseth him to belieue the Church cannot teach amisse.

14 To conclude then: Hee that absolutely belieues the Pope, as Christs Vicar generall in all things, without examination of his decrees by Euangelicall precepts, neither belieues Christ nor his Gospell; no not when this pretended Vicar teacheth no otherwise then his Masters lawes prescribe For thus belieuing a diuine truth onely from this mans authority, hee commits such Idolatry with him (for the kind or essence) as the Heathen did with Mercury, their false Gods supposed messenger, though so much more hainous in degree, as his generall notion of the true God is better, whose infinite goodnesse, cannot entertaine an interpreter no better qualified then most Popes are, did his wis∣dome stand in need of any. But if when the Pope shall teach the doctrine of Diuels, men absolutely belieue it to be Christs, because his pretended Vicar commends it to them: in thus be∣leeuing, they commit such preposterous Idolatry, as those of Calecut, which adore the Deuill, vpon conceit, doubtlesse, of some celestiall or diuine power in him; as the absolute Papist doth not adore the Pope, but vpon perswasion he is Christs Vi∣car, and teaches as Christ would doe, viua voce, were hee again on earth. And lesse it were to bee lamented, did these Pseudo Ca∣tholiques professe their allegiance to Sathans incarnate Agent, as to their supreme Lord, by such solemne sacrifices onely as the

inhabitants of Calicute performe to wicked spirits. But this their blinde beliefe of whatsoeuer hee shall determine vpon a proude and foolish imagination he is Christs Vicar, emboldens them to inuert the whole law of God and nature, to glory in villany, and triumph in mischiefe, euen to seeke prayse and honour eternall; from acts so foule and hideous, as the light of nature would make the Calicutians or other Idolaters blush at thier very mention. It is a sure token hee hath not yet learned the Alphabet of their re∣ligion, that doubts whether Iesuiticall doctrine concerning this absolute beliefe, extend not to all matters of fact. And if out of simplicity, rather then policy, so they speake: I cannot but much pitty their folly, that would perswade vs it were not the fault of Romish Religion, but of the men that professe it, which hath in∣ticed so many vnto such diuelish practises of late. I would the Ie∣suite were but put to instance what kind of villany eyther hath beene already acted on earth, or can yet possibly bee hatched in the region vnder the earth, so hideous and vgly, as would seeme deformed or odious to such as are wholly led by this blind faith, if it should but please the Romish Clergy, to giue a milde or fa∣uourable censure of it. No brat of hell, but would seeme as beau∣tifull to their eyes, as young todes are to their dammes, if their mother once commend the feature of it, or acknowledge▪ it for her darling. Did not some of the Powder-plotte, after Gods powerfull hand had ouertaken them, and sentence of death had passed vpon them, euen when the Executioner was ready to do his last office to them, make a question whether their plot were sinnefull or no? So modest were some of them, and so obedient sonnes to the Church of Rome, that they would not take vpon them to say eyther the one or other, but referred the matter to their mothers determinations; hereby testifying vnto the world, that if the Church would say, they would beleeue so great an offence against their Country were none against God. One of them was so obstinate, as to sollicite his fellow, whilest both were drawne vpon one hurdle to the gallowes, not to acknowledge it for any sinne. Or if these must bee reputed but priuate men, not well acquainted with their Churches tenents, and therefore no fitte instances to disapproue her doctrine: let the ingenuous Reader but peruse their best Writers answeres to the obiections

vsually made against the Popes transcendent authority, and hee shall easily perceiue how matters of fact are included in the be∣liefe of it; how by it all power is giuen him in heauen and earth, to peruert the vse and end of all lawes humane or diuine. I will content my selfe for this present with some few instance out of Valentian.

Notes

• a

  Cum dicimus propositionem Ecclesiae esse con∣ditionem neces∣sariam ad assen∣sum fidei, N••∣mine Ecclesiae intelligimus eius Caput, i. Roma∣num Pontificem per se, vel vnà cum Concilio, ex praedicta au∣thoritate propo∣sitiones fidei fidelibus decla∣rantem. Valent. Tom. 3 in Aq. Dis. 2. Q. 1. De obiecto fidei, Punct. 1. Vide Annot. ex Bell. Sect. 3. c. 15. Parag. 2.
• Ad Quintum dico, nos non glo∣riari in templis, & successione E∣piscoporum, & Apostolica sed e secundum se, sed propter Christi promissionē, qui ait, Tu es Pe∣trus, & super hanc Petram, &c. & portae in∣feri non praeua∣lebūt, &c. Qua∣lem promissionē Iudaei nunquam habuerunt. Bell. lib. 3. de Eccl. militant. cap. 6
• c

  Fides diuina (quod omnes no∣runt) licet ob∣scura sit, certa ta∣men est & quidē magis quam sci∣entia. Isti vero desuis dogmati∣bus sint oportet incerti: nam quicquid credūt, hac sola de causa ex parte obiecti credunt, quod ita putant Scripturā sentire; in quo iudicio cum sint obnoxij errori, nō possunt certò sta∣tuer••, se reipsa nō errare. Confir∣matur: nam si∣b plus tribuere nequeunt, quam Luthero, Caluino, aut sanctis Pa∣tribus; horum autem iudicio se dicunt non tene∣ri, & hoc ideo quod homo quilibe••, quantum••is sanct••s, & spiritu plenus, errare possit. Quare cum generalis sententia ab illis da∣ta, ipsos quoque comprehe••dit, quippe qui 〈◊〉〈◊〉 hominum numerum non sunt, sequi••ur eos adeo incertos esse de ••uis, ac de aliorum interpretationibus. Sacrob. Def. Dec. Trid. cap. 6. Pa••, 1.
• * Vide chap. 4. Parag. 5. & Arnob. & Sacrob.
• Aristot. l. 1. post. cap. 2.
• Sacrosancta, Oecumenica, & generalis Tri∣dentina Synodus in spiritu sancto legitimè congre∣gata, praefidenti∣bus in ea eisdem tribus Apostolicae sedis legatis, hoc sibi perpetuò an∣te oculos propo∣nens, vt sublatis erroribus, puri∣tas ipsa Euan∣gelij in Ecclesia conseruetur: quod promissum ante per Prophetas in Scripturis sanctis, Dominus noster Iesus Christus, Dei filius, proprio ore pri∣mùm promulgauit; deinde per suos Apostolos, tanquam fontem omnis, & salutaris veritatis, & morum disciplinae, omni Creaturae praedicari iussit: perspiciensque hanc veritatem, & disciplinam contineri in libris scriptis, & sine scripto traditionibus, quae ipsius Christi ore ab Apostolis acceptae, aut ab ipsis Apostolis, Spiritu Sancto dictante, quasi per manus traditae, ad nos vsque peruenerunt, orthodoxorum Patrum exempla secuta, omnes libros tam ve∣teris quam noui Testamenti, cum vtriusque vnus Deus sit auctor, nec non traditiones ipsas, tùm ad fidem tùm ad mò••es perimentes, tanquam vel ore tenus à Christo, vel à Spiritu Sancto dictatas, & continua successione in Ec∣clesia Catholica conseruatas, paripietatis affectu, ac reuerentia suscipit, & veneratur. Concil. Trident. Sess. 4. Decret. de Canonicis Scripturis. And a little after hauing reckoned vp the Apoctyphall Bookes with the Canonicall, they thus conclude. Si quis autem libros ipsos integros cum omnibus suis partibus, prout in Ecclesia Catholica legi consueuerunt, & in veteri vulgata Latina editione habentur, pro Sacris & Ca∣nonicis non susceperit; & traditiones praedictas sciens & prudens contempserit; anathema sit. Omnes itaque in∣telligant, quo ordine, & via, ipsa Synodus, post iactum fidei confessionis fundamentum, sit progress••ra, & qui∣bijs potissinum testimonijs, ac praesidijs in confirmandis dogmatibus, & instaurandis in Ecclesia moribus, sit v∣sura. The Councell was very wise in not expressing as well what vnwritten traditions, as written bookes, they meant to follow.
• Respondeo: or∣thodoxos omnes certos esse Eccle∣siam circa fidem non posse errare, proindeque nec dubitare eius sententiae acqui∣escere. Hoc enim inter caetera re∣uelata tanquam à Deo dictum, ab ipsa matre Ec∣clesia acceperūt: quae quidem ve∣ritas, ante scrip∣tam vllam noui testamenti partē & dicta à Deo, & ab Eccle∣sia proposita, & à fidelibus credita fuit: & hodie quo{que} cre∣deretur, etiamsi noui testamenti ne vnus quidem apex scriptus ex∣taret; quemad∣modium reuelatae veritates à fide∣libus credebātur per annos bis mille in statu le∣gis naturae ante exaratū à Mose Pentateuchum. Sacrob def Decr. Trid. & Sent. Bell. C. 6. Par. 1. pa. 109.
• The two main branches of Romish infide∣lity springing from her for∣mer two posi∣tions.
• Math. 4. v. 5.
• Luke 12. 48.
• An obiection which might bee made in fauour of the Romanists, an∣swered and re∣torted.
• Vide Sect. 2. cap. 1. & Sect. 4. c. 4.
• Nihil igitur efferunt, qui Ecclesiae autho∣ritatem non ab∣solute, sed ex conditione ponūt. Si nam{que} ad cum mod•• res habet, & mihi quoque fides habenda est, quando pro∣nunciauero se∣cundum Scrip∣turas rectè in∣tellectas. Id e∣nim est nō mihi, sed Scripturae credere. Canus lib. 4. cap. 4. Vide lib. 4. sec. 2. chap. 5.
• The greater morall or hi∣storicall be∣liefe the Ro∣manist hath of the truth or true meaning of Scriptures, the greater his condemnation by subscription to this doctrine of the Churches absolute infallibilitie.
• This argu∣ment holds (as we say) à fortio∣ri of faith infu∣sed: for no man can be so fully persuaded, that he hath diuine faith infused of any point, but must renounce his perswasion, whē the church defines the cōtrary: whose definition or asseueration, be it a cause or condition of beleeuing, wil fully perswade the Romanist, that hee nowe hath diuine infused saith of the contrari•• 〈◊〉〈◊〉 that hee be∣leeued before. For his divine infused saith & his habit of Theologie may not disa∣gree, and yet in this case his habit of Theo∣logie may not yeeld vnto the other, because it hath the Churches te∣stimonie, which (it is supposed) the other wanteth, Sect. 2. Chap. 2•• Porag. 9. Annot.
• That this do∣ctrine embol∣dens such as embrace it, to glory in villany