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. VI.

Prouing the last assertion, or generally the imputations hitherto laide vpon the Papacy, by that authority the Iesuites expresly giue vnto the Pope in matters of particular fact; as in the canonizing of Saints.

1 HOw oft soeuer the Pope,* 1.1 in defining questions of faith, shall vse his authority: that opinion which hee shall determine to bee a point of faith, must bee receiued as a point of faith by all Christian people. If you further demand, howshall wee know when the Pope vseth this his absolute authority. this Doctor in the same place thus resolues you.

It must bee belieued, that he vseth this his authority, as often as in controuersies of faith, hee so determines for the one part, that he will binde the whole Church to receiue his decision. Lest stubborne spirits might take occasion to calumniate the Pope for taking, or the Iesuites for attributing tyrannicall authority vnto him: this* 1.2 Ie∣suite would haue you to vnderstand that the Pope may auouch some things which all men are not bound to hold as Gospell; nay hee may erre, though not when hee speakes ex Cathedra, as head of the Church, yet when hee speakes or writes as a priuate Do∣ctor or expositor, and onely sets down his owne opinion with∣out binding others to thinke as hee doth. Thus did Innocent the third, and other Popes, write diuers books, which are not in euery

part true and infallible, as if they had proceeded from their Pontificiall authority. Yea but what if this present Pope, or any of his successors, should binde all Christians to belieue, that Pope Innocents bookes, were in euery part infallibly true; whe∣ther must wee in this case belieue Valentian, or the Pope thus determining, better? If Valentian in the wordes immediately fol∣lowing deserue any credite, wee must belieue the Pope better then himselfe: yea, hee himselfe must recant his censure of Pope Innocents works. For so in the other part of his distinction hee addes;* 1.3 Secundo, potest Pontifex asserere, The Pope againe may a∣uouch something, so as to bind the whole Church to receiue his opini∣on, and that no man shall dare to perswade himselfe to the contrary: And whatsoeuer hee shall thus auouch in any controuersie of Religi∣on, wee must assuredly belieue hee did auouch it without possibility of error, and therefore by his Pontificiall authority. His proofe is most consonant to his assertion. I will not recite it in English, lest the meere English Reader should suspect any, able to vnderstand La∣tine, could be possibly so ridiculous.

2 These lauish prerogatiues of the Popes authority, the Ie∣suites see wel to be obnoxious to this exception. When the Pope doth canonize a Saint, hee binds all men to take him for a Saint. Can hee not herein erre? As for canonizing of Saints (saith* 1.4 Va∣lentian) I absolutely deny, (as the Catholique Doctors vpon good rea∣sons generally doe) that the Pope can erre in such a businesse. The certainety of this his beliefe hee would ground vpon those pro∣mises, by which wee are assured it shall neuer come to passe that the vniuersall Church can bee deceiued in points of Religion. But the whole church should erre very grosely in such matters, should, it repute and worshippe him for a Saint which is none. Here it would bee ob∣serued, how Sathan instigates these men vnto such tenents, as may occasion God and his Gospell to be blasphemed. First, they

would make it an Article of faith, that all must belieue as the Pope teacheth▪ Whence it followes, that eyther hee cannot teach amisse, 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 haue of his fidelity in them, must be the Popes infallibility, so as from the first vnto the last, hee must be held as true in his dealings, as God in his sayings. If hee faile in canonizing a Saint, whom he cannot possibly know to be such, vnlesse hee knew his heart, which belongs wholly vnto his ma∣ker: God must be a lyar, and there is no truth in him. The finall issue intended by Sathan in these resolutions is this; When men haue beene a long time ledde on with faire hopes of gaining heauen by following the Popes direction, and yet in the end see (as who not blinde sees not) his grosse errors and detestable vil∣lanies, they may bee hence tempted to blaspheme God as if hee had beene his copartner in this consenage. From this root (I take it) hath Atheisme 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 blinde guides make them: But afterwards comming to detestation of this man of sinne, & his treachery, holding his spirituall power as ridiculous, they thinke eyther as despitefully, or contemptuously of the Deity; or say with the* 1.5 foole in their hearts, there is no God.

3 Thus Antichrists followers still runne a course quite con∣trary to Christian Religion.* 1.6 For if it bee true (as it is most true) that faith cannot vtterly perish from off the earth; what damna∣ble abuse of Gods mercy and fauour toward mankind is this, in seeking, as the Iesuites doe, to make all absolutely rely vpon one in matters of faith? For so if hee faile, all others must of neces∣sity faile with him. That is, the whole world must be as kind su∣pernaturall fooles to him, as that naturall idiot was to his Ma∣ster, who being demanded, whether hee would goe to heauen with him or no, replyed hee would goe to Hell with so good a Master, seeing any man would be willing to goe to heauen with an ordinary friend, yea with his enemy. Though we should vse no other argument but that, Auoide yee sonnes of Sathan; for it is written, yee shall not tempt the Lord your God: It should, mee thinkes, bee enough to put all the Iesuites in the world vnto si∣lence

in this point, did they not as farre exceede their father in impudency, as they come short of him in wit. For this manner of tempting God is more shamelesse then the Diuels suggesti∣on vnto our Sauiour, when hee was instantly silenced with this reproofe. A presumption it is more damnable to expect the pro∣tection or guidance of Gods spirit, in such desperate resolutions as Valentian here brings, then it were for a man to throw himselfe headlong from an high Tower, vpon hope of Angelicall sup∣portance. For seeing (as I saide) God hath promised, that true faith shall not perish from off the earth; for all men to aduenture their faith vpon one mans infallibility, who may haue lesse sauing faith in him then Turke or Infidell, is but a prouoking or daring of God to recall his promise. Or what more damnable doctrine can bee imagined, then that all men should worshippe him for a Saint, whom the wickeddest man on earth doth commend vn∣to him for such?

4 But to proceede. 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 bee a Saint; Seeing there is no particular reuelation made of it, eyther to the Pope or others? I answere (saith Valentian) that the generall reuelation, whereby it is euident, that whatsoeuer the Pope shall decree, as pertai∣ning to the whole Church, is most true, may suffice in this case. More∣ouer (saith he) vnto the canonizing of Saints appertaine these reue∣lations of Scripture, in which heanenly ioyes are generally proposed to all such as leade a godly life. For by the Popes determination, we know the Saint which hee hath canonized, to bee contained in the foresaid vniuersall proposition. Whence it is easie to frame an assent of faith; by which wee may perswade our selues, that such a Saint hath obtained eternall blisse.

5 I would request the Reader by the way to note the Iesu∣ites iniurious partiality, in scoffing at such of our Writers, as without expresse warrant of particular reuelation, holde a cer∣tainety of their owne saluation: when as they, onely by Gods generall promises to such as leade a godly life, and the Popes in∣fallibility, in declaring who haue so liued, can bee certaine (de fide) others are saued. But the former doubt is rather remoued then quite taken away by this his answere, if it stand alone. As

yet it may bee questioned, how any can infallibly know the truth of what hee cannot possibly know at all, but only by other mens testimonies, in their nature (the Iesuite being iudge) not infalli∣ble, and in whose examination it is not impossible his Holinesse may bee negligent? For how men liue or die in England, Spaine, or the Indies, no Pope can tell but by the information of others no Popes. The Reader perhaps will prognosticate Valentians answere, as in truth I did. For when I first framed the doubt before I read it in him, mee thought it stood in need of such a reply, as* 1.7 Bellarmine brought for defence of the vulgar inter∣preter. Altogether as foolish it were to thinke any priuate mans information of anothers vprightnesse in the sight of God, as to hold Theodotion the heretike could not erre in translating of the Bible. But though they may bee deceiued in testification of a∣nothers sanctity; yet* 1.8 Valentian tels you, supposing the Pope is once induced by their testimonies, though in nature fallible, to pro∣nounce him a blessed Saint, all must infallibly belieue their testimonies (at least so farre as they proue in generall, that hee died a godly and religious death) are true, and that the party commended by them is of that number, which as wee may gather from the generall reuelations of Scriptures, shall bee made partakers of euerlasting life.* 1.9 Again, whe∣ther the Pope in defining a controuersie vse diligence or no, yet without all question hee shall define infallibly, and consequently vse the autho∣rity Christ hath giuen him. Wherefore in his iudgement care and dili∣gence are necessary to the Pope, not so as if hee could not define aright, or rightly vse his authority without them: but that hee doe not sinne himselfe, whilest hee defines an infallible truth for others to belieue. Hereto may bee added, that albeit a diligent care were necessarily re∣quired for the infallibility of the Popes decisions; yet the same faith, which binds vs to belieue he decides the controuersie infallibly, binds vs

also to belieue that hee vsed as much diligence as was requisite. As for example, in like case, If God should promise that the next yeere should be a plentifull yeare of corne, we would conceiue he promised withall good and seasonable wether, & whatsoeuer else were necessary for effecting of his promise, as Canus well notes. But Valentiaus last conclusion is, that no sure arguments can be brought, why wee should thinke study or diligence are necessary for the right vse of the Popes authority; so farre as it concernes other mens faith that must rely vpon it. Rely vpon it they must, whether he determine ex tempore, or vpon delibera∣tion, and (for ought I can see) whether hee giue his sentence drunke or sober, rauing or in his right mind, so he haue the wit to charge all vpon paine of damnation to belieue it. But what if some forreiner should of set purpose send a dead-mans water to trie this grand-Phisitions skill: could hee without either care or diligence, in examining their testimonies, or speciall reuelation from aboue (which in such businesses Valentian disclaimes) disco∣uer their knauery? Or would his prognostication of life & health▪ redeeme the party deceased from the land of death, as some say Pope Gregory by his prayers did Traian? These and many like que∣stions might here bee made, which fall not within the reach of Valentians answeres hitherto recited: and yet these must abun∣dantly suffice for resolution of all doubts concerning the cano∣nizing of Saintes, or approbation of religious orders;* 1.10 in which businesses likewise wee must belieue the Pope cannot erre. Let the Reader pausea while, looke on their madnesse, and laugh his fill at their apish drunkennesse in this argument, that vvhen his mirth hath found a vent, and his heart is well setled, hee may with a sober, vnpartiall, stedfast eye behold the mystery of this iniquity.

Notes

• * 1.1

  Quotiescunque Romanus Ponti∣fex in sidei quae∣stionibus defini∣endis, illa qua est praeditus autho∣ritate vtitur, ab omnibus fideli∣bus tanquam do∣ctrina fidei reci∣pi diuino pr••cep∣to debet eu sen∣tentia, quam ille decern••t esse sen∣tentiam fidei. Toti••s autem eum ipsa autho∣ritate vti cre∣dendum est, quoties in con∣trouersia fidei sic alterutram sententiam de∣terminat, vt ad eam recipiendam obligare velit v∣niuersam Ecclesiam. Valent. tom. 3. in Aquinat. Disp. 1. Quaest. 1. De obiect. fidei. Punct. 7. §. 39.
• * 1.2

  Distin∣guendi sunt modi, quibus potest contingere Pontificem aliquid asserere. Primo enim potest sibi persuadere aut as∣rere aliquid, vt priuata persona quaedam, vel doctor alius, quispiam, vt si nollet Ecclèsiam vniuersam ad recipien∣dam suam assertionem obligare, sed tantum sententiam ipse suam reputaret veram. Hoc modo Innocentius 3. & nonnulli alij Pontifices opuscula varia ediderunt. Ac illa quidem, quae sic Pontifex asseuerat, communis sententia omnium Theologorum est, non oportere esse omnia vera & infallibilia, quasi à Pontificia authoritàte profecta. Quin imo à plerisque authoribus conceditur, sieri posse; vt Pontifex tanquam quaedam priuata persona in haeresim labatur Ibidem.
• * 1.3

  Secundo modo potest Pontifex aliquid asserere obligando vni∣uersam Ecclesià vt illud recipiat, nec quisquam audeat sibi per∣suadere contra∣rium. Et quae∣cunque Pontifex aliqua de religi∣one controuersia sic asserit, certa side credendum est, illum infaili∣bil ter, ac prein∣de ex authorita∣te Pontificia, hoc est, ex diuina assissētia, id asse∣rere. Ibidem.
• * 1.4

  Itaque quod ad Canonizati: onem Sanctorum attinet, ami••ino, nego id, quod communiter do∣ctores Catholici iure optimo ne∣gant, vide••••••et posse Pontificem hac in parte er∣rare. Quamuis enim testimonia, quae pro ali••uius hominis sanctita∣te esseruntur, siut humana, id••oque natura sua faltibilia: tamen posito quod Pontifex illis inducati•• tendem ad pronunciandum, quempiam sanctum at que beatum iam essè, certa fide credendùm est, testimoni•• ••lla (quatenus in genere saltem probant piè at{que} sanctè quenquā ex hac v••ta excessesse) vera esse, et hommē ei••smodi ex eorum esse numcro, quos per revelationes Scripturae generales in communi constat, diuinae gratiae beneficio conseq•••• aeternae vitae beatitudinem. Quae sa•••• certitūdo issdem illis Dei promissionibus nititur, ex quibus compertum habemus, nunquam esse futurum, vt vniuersa Ecclesia in rebus religionis fallatur. ••••••loretur autem 〈…〉〈…〉, si sen sum repu∣taret, ac pro tali veneraetur eum, qui sanctus non est. Hic autem illud, quūd 〈…〉〈…〉 ab orthodoxis probatum at∣que defensum est, tanquam ex fide certum pono, nemperem esse amnino, quae ad Ecclesie aedificationem, adenque ad off tium Pontificis pertineat, vt Sancti quidam aliquando canoni•• ••ntur: ac 〈…〉〈…〉 Ecclesiam debere vt sanctum venerari illum, quem sam••us Pontifex num no sanctorum adseribit sicut etiam vsus ipse per∣petuus, atque traditio Ecclesiae confirmat. Valent. ibidem. § 40.
• * 1.5

  Psal. 14. v. 1.
• * 1.6

  The fearefull manner of Ie∣suites temp∣ting God in maintaining this argument.
• * 1.7

  Lib. 2. Sect. 4. chap. 6, Parag. 6.
• * 1.8

  His words be cited, Parag. 2.
• * 1.9

  Obij••i potest, quod vt postea dicturi sumus, vt Pontifex in defi∣niendo authori∣tate sua rectè vtatur, studio & diligentia in in∣quirenda verita∣te opus habet. Nihil autem ob∣stare videtur, quo minus possit interdum ille ciusmodi dili∣gentia praeter∣missa, controuer∣siam definire. Poterit igitur tunc sattem err••re. Respondeo, siue Pontifex in definiendo studium adhibeat, siue non adhibeat: modo tamen controuersiam definiat, infallibiliter certè defi••iet, atque adeo reipsa vtetur authoritate sibi à Christo con••essa. Quod in promissionibus diuinis de veritate per magisterium vn••us Pastoris Ecclesiae factis certissime colligimus; vt saepius argumentati sumus. Itaque studium ac diligentia Pontif••i necessaria est, non vt omnino definiat, atque infallibili sua authoritate v••atur, sed vt conuenienter ac recte (hoc est, sine peccato) cavtatur: sicut pa••ebit etiam ex ijs, quae post dicemus. Huc accedit, quod si maximè diligentia Pontifici necessaria esset, vt emnino definiat; ta∣men eadem fide credere deberemus, illum quando rem controuersam definit, ••••ssicientem adh••••uisse diligentiam; qua supra demonstratū est, debere nos credere, quod tunc ille infallibiliter ac verè definiat. Cae••cr••m non est ratio vlla firma, quam obrem existimare debeamus, study diligentia•• Pontifici necessariem esse non modo vt 〈◊〉〈◊〉 ac sine culpa, 〈…〉〈…〉 sua in 〈…〉〈…〉 vtatur, verum etiàm vt 〈◊〉〈◊〉 illa vtatur. Quare quod à nobis ante responsum est 〈…〉〈…〉 quod 〈◊〉〈◊〉 Valent. t•• n: 3. in Aquinat. Quaest. 1. de obiecto fidei. Punct 7 § 40.
• * 1.10

  And yet some religious orders autho∣rized by Popes haue proued naught, but we must be∣leeue their rules were good whilst one Pope ap∣proues them, but grew out of date and vnfitting those times wherein succeeding Popes did dis∣anull them. See Valentian in the place aboue cited.