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.

SECT. IIII. (Book 4)

Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation, vtterly ouerthrowing the whole foundation of Christian Religion, preposterously inuerting both Law and Gospell to Gods dishonour, and aduancement of Sathans Kingdome. (Book 4)

THat the authoritie chalenged by the Romish Church is altogether preiudiciall to Gods word, greater then eyther the visible Church of Israel from Moses till Christ, or Christ himselfe or his Apostles, eyther before or after his resurrection, did eyther practise or lay claime to; is euident from the former treatise. It remaines we demonstrate, how the acknowledgement of this most absolute, most infallible authority, doth quite alienate our faith and allegeance from God and the Trinitie, vnto the Pope and his triple Crowne. The Proposition then wee are to proue is this, Whosoeuer stedfastly beleeues the absolute authoritie of the Romish Church, as now it is taught, doth truly and properly be∣leeue no article of Christian faith, no God, no Trinitie, no Christ, no re∣demption, no resurrection, no heauenly ioyes, no hell.

CHAP. I.

The Iesuites vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith: of differences and agreements about the fi∣nall Resolution of faith, eyther amongst the Aduersaries themselues, or betwixt vs and them.

1 THE conclusion proposed followes out of their principles before* 1.1 mentioned, and afterwards to bee reiterated, that they may be more through∣ly sounded. But ere wee come to raze the very foundation of their painted walles, a few weake fortes must be ouerthrowne, which some haue erected in hope

thereby to saue their Church from battery.* 1.2 Valentian (as you heard before) seeing his Mother wouldly more open to our as∣saults, if they should admit this manner of speech, [I beleeue this or that proposition or article of faith, because the holy Church doth so in∣struct me;] would mitigate the harshnesse of it, thus; [If you aske me, why I beleiue a Trinitie, or God to be one in three persons, I would answere, because God hath reuealed this mysterie.] The diuine reuela∣tion then is the cause of your beleefe in this particular. But how doe you know, how can you beleeue, that God hath reuealed this? by an other diuine reuelation? No. For so we should runne from reuelation to reuelation without end. If by reuelation you doe not beleeue it, by what meanes else? By the infallible proposall of the Church, as a condition, without which I could not beleeue it. Marke the mysticalnesse of this speech, Ob propositionē Ecclesiae infallibilem, For the Churches infallible proposall. Is not this as much as if he had said, because the Church, which is infallible, proposeth it to me? Why then doth he make it but a cōdition necessary or requisite to this assent? Belike he ment not so, but would haue vs to see the cō∣ditiō, not the true & principal cause of his beleefe. The Churches authority, by his doctrine, may in diuers respects be truly said both a cause and condition; Or, to speake more distinctly; the Churches proposal is a condition without which no man can ordinarily be∣leeue propositions of faith: the infallibility of her proposall is the true and only cause of euery Romane Catholikes beleefe in all points. This denial of the churches authority to be (according to their principles) the true cause of beleef, Is the sconse that must first be ouerthrown; but after a frendly parly of the differēce betwixt vs.

2 Valentian, if we wel obserue his processe in the forecited place, proues only that, which none in reformed churches did euer deny; albeit hee profer more in his premises: which whilest hee seekes to performe, he hath only proued himselfe a ridiculous Atheist; as partly is shewed, in the former treatises, & shal more fully appeare in the end of this. To ease his fellowes hereafter of such vnne∣cessary, or impertinent paines, as oft times they take, I dare a∣uouch in the behalfe of all my brethren in reformed Churches, no Iesuite shal be more forward to demand, then wee to grant, That God in these latter dayes doth not teach men the Gospel in such sort, as he did S. Paul, Without the helpe or ministery of man* 1.3 We

maintaine as wel as they, God is not a father to such as will not acknowledge the Church for their Mother. Notwithstan∣ding, thus we conceiue and speake of the Church indefinitely ta∣ken, not confined to any determinate place, not appropriated to any indiuiduall, or singularised persons. Now to verifie an indefinite speech or proposition, the truth of any one particu∣lar sufficeth: As hee that should say, Socrates by man was taught his learning, doth not meane the specificall nature, or whole Mankind; but that Socrates, as others, had one man or other at the first to instruct him. The same Dialect wee vse, when wee say, euery one that truely cals God father, receiues instructions from the Church his Mother, that is, from some in the Church lawfully ordained for planting faith; vnto whome such filiall obedience,* 1.4 as else where wee haue spoken of, is due. The difference likewise betweene the Romanists and vs, hath a 1.5 partly beene discussed before. In briefe, it is thus: We hold this Ministery of the Church is a necessary condition, or mean precedent, for bringing vs to the infallible truth, or true sense of Gods word; yet no infallible rule whereon finally or abso∣lutely wee must relie, eyther for discerning diuine Reuelati∣ons, or their true meaning. But as those resemblances of co∣lours, which wee tearme Species visibiles, are not seene them∣selues, though necessary for the sight of reall colours: so this Ministery of the Church, albeit in it selfe not infallible, is yet ne∣cessarily require, for our right apprehension of the diuine truth, which in it selfe alone is most infallible; yea as infallible to vs as it was* 1.6 to the Apostles or Prophets, after it be rightly apprehended. The difference is in the manner of apprehen∣ding or conceiuing it. They conceiued it immediately, without the Ministery or instruction of man; so cannot wee. This dif∣ference elsewhere I haue thus resembled, As trees and plants, now growing vp by the ordinary husbandry of man from seedes precedent, are of the same kind and quality, with such as were immediately created by the hand of God: so is the immediate ground of ours, the Prophets and Apostles faith the same, Al∣beit theirs was immediately planted by the finger of God, ours propagated from their seed, sowne and cherished, by the dayly industry of faithfull Ministers.

3 Neither in the substance of this assertion, nor manner of the explication, doe we much differ, if ought, from Canus in his se∣cond booke,* 1.7 where he taxeth Scotus, Durand, and others for affir∣ming the last resolution of our faith was to be made into the ve∣racity or infallibility of the Church. The Apostles and Prophets (sayeth he) resolued their faith into truth and authority diuine: Ther∣fore wee must not resolue our faith into the humane authority of the Church: For the faith is the same, and must haue the same formall rea∣son. For better confirmation of which assertion hee addes this reason; Things incident to the obiect of any habite by accident, do not alter the formall reason of the obiect. Now that the Articles of faith should bee proposed by these, or these men, is meerely accidentall: where∣fore seeing the Apostles and Prophets did assent vnto the Articles of faith, because God reuealed them, the reason of our assent must bee the same. Lastly, hee concludes, that the Churches authority, mira∣cles, or the like, are onely such precedent conditions, or meanes for begetting faith, as sensitiue knowledge, exhortations, or ad∣uise of Masters, are for bringing vs to certaine knowledge in de∣monstratiue faculties. Had eyther this great Diuine spoken con∣sequently to this doctrine in his 5. Booke, or would the Iesuites auouch no more then here hee doth; wee should bee glad to giue them the right hand of fellowshippe in this point. But they goe all a wrong way vnto the truth, or would to God any way to the truth, or not directly to ouerthrow it. Catharinus, though in a manner ours, in that question about the certainety of saluation, sayeth more, perhaps, then they meant, whom Canus late taxed; Auouching (as* 1.8 Bellarmine cites his opinion) that diuine faith

could not be certaine and infallible, vnlesse it were of an obiect appro∣ued by the Church. Whence would follow, what Bellarmine there inferres, that the Apostles and Prophets should not haue beene certain of their Reuelations, immediately sent from God, vntill the Church had approued them; which is a doctrine well deser∣uing a sharper censure then Bellarmine bestowes on Catharinus. Albeit, to speake the truth, Bellarmine was no fitte man to cen∣sure, though the other most worthy to bee seuerely censured. Ca∣tharinus might haue replyed, that the Prophets and Apostles, at least our Sauiour, in whom Bellarmine instanceth, were the true Church, as well as they make the Pope. Nor can* 1.9 Valentias with other late Iesuites opinions, by any pretence or shew, hardly Bel∣larmines owne, be cleared from the same inconueniences he ob∣iectes to Catharinus, as will appeare vpon better examination to bee made hereafter.

CHAP. II.

That the Churches proposall is the true, immediate, and prime cause of all absolute beliefe any Romanist can haue, concerning any determi∣nate diuine Reuelation.

1 WHereas Valentian and (as he sayes) Caietan, deny the Churches infallible proposal to be the cause why we belieue diuine Reuelations: This speech of his is equiuocall, and in the equiuocation of it (I thinke) Valentian sought to hide the truth. The ambiguity or fallacie, is the same which was* 1.10 disclosed in Bellarmines reply vnto vs obiecting, that Pontificians make the Churches authority greater then Scriptures. In this place, as in that, the word of God, or diuine reuelations, may bee taken, eyther indefinitely, for whatsoeuer God shall hee supposed to speake, or, for those particular Scriptures or Reuelations which wee suppose hee hath already reuealed and spoken. Or, Valentian may speake of the obiect of our beliefe, not of beliefe it selfe. If wee take his meaning in the former sense; what hee sayth is most true. For the Churches infallibility is no cause why wee belieue that to bee true which

wee suppose God hath reuealed: nor did wee euer charge them with this assertion. This is an Axiome of nature presupposed in all Religions; yet of which none euer knew to make so great se∣cular vse as the Romish Church doth. But if wee speake of that Canon of Scripture which wee haue, or any things contained in it; (all which wee and our aduersaries iointly suppose to haue come from God) the onely cause why wee doe or can rightly belieue them, is, by Iesuiticall doctrine, the Churches infallibili∣ty that commends them vnto vs.

2 If that Church which Valentian holdes so infallible should haue saide vnto him totidem verbis: you must beleeue the books of Maccabes are canonicall, euen for this reason, that your holy Catholike Mother tels you so: hee durst not but haue belieued as well the reason as the matter proposed; [To witte, That these Bookes were Canonicall, because the Church had enioyned him so to think:] albeit his priuate conscience, left to Gods grace & it selfe, would rather haue held the Negatiue. For if wee beleeue, as the Papists generally instruct vs, that wee our selues, all priuate spi∣rites, may erre in euery perswasion of faith, but the Church which onely is assisted by a publike spirite, cannot possibly teach amisse in any: Wee must vpon termes as peremptory, and in equall de∣gree, beleeue euery particular point of faith, because the Church so teacheth vs, not because wee certainely apprehend the truth of it in it selfe. For wee may erre, but this publike spirite cannot. And consequently wee must infallibly belieue these proposi∣tions * 1.11 [Christ is the Redeemer of the world, not Mahomet,* 1.12 There is a Trinity of persons in the diuine nature] for this reason only that the Church commends them vnto vs for diuine reuelations: see∣ing by their arguments brought to disproue the sufficiency of Scriptures, or certainety of priuate spirites, no other means pos∣sible is left vs. Nay, were they true, wee should be onely certain, that without the Churches proposall, wee still must be most vn∣certain in these and all other points; because the sonnes are per∣petually obnoxious to error, from which the mother is euerla∣stingly priuiledged. The same propositions and conclusions we might condicionally belieue to be absolutely authentike, vppon supposall they were Gods word: but that they are his word, or reuelations truly diuine, wee cannot firmely belieue, but onely

by firme adherence to the Churches infallible authority, as was in the second* 1.13 Section deduced out of the Aduersaries princi∣ples. Hence it followes that euery particular proposition of faith, hath such a proper causall dependance vpon the Churches proposall, as the conclusion hath vpon the premisses, or any particular vpon it vniuersall. Thus much* 1.14 Sacroboseus grants.

3 Suppose God should speake vnto vs face to face, what rea∣son had wee absolutely and infallibly to belieue him, but because wee know his words to bee infallible? his infallibility then should be the proper cause of our beliefe. For the same reason, seeing he doth not speake vnto vs face to face, as hee did to Moses; but as our aduersaries say, reueales his will obscurely, so as the Reuealer is not manifested vnto vs: but his meaning is by the visible Church, (* 1.15 which is to vs in stead of Prophetes, Apostles, and Christ him∣selfe, and all the seuerall manners God vsed to speake vnto the world, before he spake to it by his onely sonne) this Pantheas in∣fallibility must bee the true and proper cause of our beliefe: And * 1.16 Valentian himselfe thinks that Sara and others of the old world, to whom God spake in priuate, eyther by the mouth of Angels, his sonne, or holy spirit, or by what meanes soeuer; did not sinne against the doctrine of faith, or through vnbeliefe, when they did not belieue Gods promises. They did herein vnaduisedly, not vn∣belieuingly. Why not vnbelieuingly? because the visible Church did not propose these promises vnto them.

4 If not to belieue the visible Churches proposals, be that which makes distrust or diffidence to Gods promises, infidelity: then to belieue them, is the true cause of belieuing Gods promises: or if Sara and others did (as Valentian sayth) vnaduisedly or impru∣dently, in not assenting to diuine truthes proposed by Angels: surely they had done only prudently and aduisedly in assenting to them; their assent had not beene truely and properly beleefe: So that by this assertion, the Churches proposall hath the very remonstratiue roote & character of the immediat and prime cause, whereby wee beleeue and know matters of faith. For whatsoeuer

else can concurre without this, our assent to diuine truthes pro∣posed is not true Catholike beliefe; but firmely beleeuing this in∣fallibility, we cannot erre in any other point of faith.

5 This truth* 1.17 Valentian elsewhere could not dissemble, how∣soeuer in his professed resolution of faith hee sought to co∣uer it by change of apparrell; Inuesting the Churches proposall onely with the title of a condition requisite, & yet withall (so disso∣nant is falsity to it selfe) making it the reason of beleeuing diuine Reuelations. If a reason it be why wee should belieue them, needs must it sway any reasonable mind to embrace their truth. And whatsoeuer inclines our minds to the embracement of any truth, is the proper efficient cause of beliefe or assent vnto the same: Yea efficiency or causality it selfe doth formally consist in this in∣clination of the mind. Nor is it possible this proposall of the Church should moue our minds to embrace diuine Reuelations by any other meanes then by belieeuing it: And beliefe it selfe being an inclination or motion of the mind, our minds must first be moued by the Churches proposall, ere it can moue them at all to assent vnto other diuine truthes. Againe,* 1.18 Valentian grants that the orthodoxall or catechisticall answere to this interroga∣tion; [Why doe you belieue the doctrine of the Trinity to be a diuine re∣uelation?] is [because the Church proposeth it to me for such.] Hee that admits this answere for sound and Catholike, and yet de∣nies the Churches proposall to bee the true and proper cause of his beliefe in the former point, hath smothered, doubtlesse, the light of nature, by admitting too much artificiall subtlety into his braines. For if a man should aske, why do you belieue there is a fire in yonder house? and answere were made, Because I see the smoake go out of the Chimney: should the party thus answering in good earnest, peremptorily deny, the sight of the smoake to bee the cause of his beleefe there was a fire; hee de∣serued very well to haue eyther his tongue scorched with the one, or his eyes put out with the other. Albeit if wee speake of the things themselues, not of his beliefe concerning them, the fire was the true cause of the smoake, not the smoake of the fire. But whatsoeuer it be, [Cause, Condition, Circumstance, or Effect,] that truly satisficeth this demand, [Why doe you belieue this or that]

it is a true and proper cause of our beleefe, though not of the thing beleeued. If then we admit the Churches proposall to bee but a condition annexed to diuine reuelations: yet if it bee an in∣fallible [medium] or meane; or as our aduersaries all agree the only mean infallible, whereby we can rightly beleeue this or that to be a diuine reuelation; it is the true and only infallible cause of our be∣leefe. That speech of Valentian, which to any ordinary mans capa∣city includes as much as we now say, was* 1.19 before alleadged. [That Scripture which is commended and expounded vnto vs by the Church, is, eo ipso, euen for this reason, most authentike and cleare] He could not, more emphatically, haue expressed the Churches pro∣posall to be the true and prime cause, why particular or determi∣nate diuine reuelations become so credible vnto vs. His second, Sacroboscus, hath many speeches (to be inserted hereafter) to the same effect.* 1.20 Amongst others, where Doctor Whittaker obiects, that the principall cause of faith, is by Papists ascribed vnto the Church; he denyes it onely thus far [What we beleeue for the Chur∣ches proposall, we iointly beleeue for God speaking eyther in his written word, or by tradition:] Yet, if a man should haue asked him why he did, or how possibly hee could, infallibly beleeue that God did speake all the words eyther contayned in the Bible, or in their tra¦ditions: he must haue giuen eyther a womans answere, [because God sp••ke them] or this, [because our holy mother the Church doth say so.] For elsewhere he plainlya 1.21 auowes, the Bookes of Canoni∣call Scripture need not be beleeued without the Churches pro∣posall, whose infallible authority was sufficiently knowne before one title of the New Testament was written, and were to be ac∣knowledged, though it had neuer beene; hee plainly confesseth withall, that hee could not beleeue the Scriptures taught some

principall Articles of faith most firmely beleeued by him vnlesse the churches authoritie did thereto moue him, against the light of naturall reason. Now if for the churches proposall, hee be∣leeue that, which otherwise to beleeue he had no reason at al, but rather strong inducements to the contrarie, as stedfastly as any other truth: the Churches infallibilitie must be the true and only cause, both why he beleeues the mystery proposed, and distrusts the naturall dictates of his conscience to the contrary. In fine, hee doth not beleeue there is a Trinitie, (for in that Article is his in∣stance) because God hath said it, but hee beleeues 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 be∣witch the World, as to make it thinke they beleeue the Church, because God speakes by it, when it is euident they doe not be∣leeue God, but for the Churches testimonie: well content to pretend his authority, that her own may seeme more soueraigne. Thus make they their superstitious, groundlesse magical faith, but as a wrench, to wrest that principle of nature, [Whatsoeuer God saith is true,] to countenance any villany they can imagine, as will better appeare hereafter. But first the Reader must be content to be informed, that by some of their* 1.22 tenents the same Diuine reuelations may be assented vnto by the Habite either of Theologie

or of faith; both which are most certaine, but herein different; That the former is discursiue and resembles science properly so called; the latter not so, but rather like vnto that habite or faculty by which we perceiue the truth of generall Maximes, or vnto our bodily sight, which sees diuers visibles all immediately, not one after, or by another. Whilst some of them dispute against the cer∣tainty of priuate spirits, their aguments suppose Diuine reuelati∣ons must be beleeued by the Habite of Theology, which is as a sword to offend vs. Whiles we assault them, and vrge the vnstabilitie of their resolutions, they fly vnto the non discursiue Habite of faith in∣fused, as their best buckler to ward such blowes as the Habite of Theologie cannot beare off.

6 Not heere to dispute eyther how truly or pertinently they denie faith infused to be a discursiue habite; the Logicall Reader need not (I hope) my admonition to obserue, that faith or beleefe whether habituall or actuall, vnlesse discursiue, cannot possibly bee resolued into any praeexistent Maxime or principle. From which grant, this emolument will arise vnto our cause; that the Churches authoritie cannot be proued by any diuine reuelation, or portion of Scripture; seeing it is an Article of faith, and must be beleeued eodem intuitu with that Scripture or part of Gods word, whether written or vnwritten, that teacheth it; as light and colours are perceiued by one and the same intuition in the same instant. And by this assertion we could not so properly say, wee beleeue the diuine reuelation because we beleeue the church (nor doe we see colours because we see the light;) but wee may truly say, that the obiects of our faith, (diuine reuelations) are therefore actually credible, or worthy of beleefe, 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; whom in the point in hand I most mention, because Doctor Whittakers Obiecti∣ons against their Churches Doctrine, as it hath beene deliuered by Bellarmine and other late controuersers, hath enforced him clearely to vnfold, what Bellarmine, Stapelton, and Valentian left vnexpressed, but is implicitely included in all their writings. But ere we come to examine the ful incōueniences of their opinions, I must request the Reader to obserue, that as oft as they mention

resolution of faith, they meane the discursiue habite of Theolo∣gie. For al resolution of beleefe or knowledge, essentially includes discourse. Andc 1.23 Bellarmine directly makes,* 1.24 Sacroboscus expresse∣ly auoucheth, the Churches authority the medius terminus, or true cause, whence determinate conclusions of faith are gathered. From which and other equiualent assertions, acknowledged by all the Romanists this day liuing, it will appeare that Valentian was eyther very ignorant himselfe, or presumed hee had to deale with very ignorant aduersaries, when he denyed, that the last re∣solution of Catholique faith was into the Churches authoritie, which comes next in place to be examined.

CHAP. III.

Discouering eyther the grosse ignorance, or notorious craft of the Ie∣suite in denying his faith is finally resolued into the Churches ve∣racity or infallibility: that possibly it cannot bee resolued into any branch of the first truth.

1 IT were a foolish question, as Caietan (sayeth* 1.25 Va∣lentian) hath well obserued, if one should aske ano∣ther why he beleeues the first truth reuealing. For the assent of faith is finally resolued into the first truth. It may bee Caietan was better minded towardes Truth it selfe first or secondary, then this Iesuite was, which v∣sed his authority to colour his former rotten position, [That the Churches proposall by their doctrine is not the cause of faith:] but our former distinction betweene belief it selfe & it obiect (often confounded,) or between Gods word indefinitely, and determi∣nately taken, if well obserued, will euince this last reason to be as foolish as the former assertion was false. No man, sayeth he, can giue any reason, besides the infallibility of the Reuealer, why hee beleeues a diuine Reuelation. It is true, no man can giue, nor would any aske, why wee beleeue that which wee are fully perswaded as a diuine Reuelation. But yet a reason by their po∣sitions

must bee giuen why we beleeue eyther this or that truth, any particular or determinat portion of Scripture, to be a diuine reuelation. Wherefore seeing Christian faith is alwayes of defi∣nite and particular propositions or conclusions, and, as Bellar∣mine sayeth, (and all the Papists must say) these cannot be known but by the Church: As her infallible proposall is the true and pro∣per cause why wee belieue them to bee infallibly true, because the onely cause whereby wee can belieue them to bee diuine re∣uelations: so must it bee the essentiall principle into which our assent or beliefe of any particular or determinate proposition must finally bee resolued. Euery conclusion of faith (as is before obserued out of* 1.26 Bellarmine) must bee gathered in this or like Syllogisme [Whatsoeuer God or the first Truth sayeth, is most true: But God saide all those words, which Moses the Prophets and the E∣uangelists wrote: Therefore all these are most true,] The Maior in this Syllogisme, is an Axiome of Nature, acknowledged by Turkes and Infidels: nor can Christian faith be resolued into it, as into a Principle proper to it selfe. The Minor, sayc 1.27 our ad∣uersaries, must bee ascertained vnto vs by the Churches authori∣ty, and so ascertained, becomes the first and maine principle of faith, as Christian;* 1.28 whence all other particular or determinate conclusions are thus gathered. [Whatsoeuer the Church proposeth to vs for a diuine Reuelation, is most certainly such:* 1.29 But the Church proposeth the bookes of Moses and the Prophets, finally, the whole vo∣lumes of the olde and new Testament, with all their partes, as they are extant in the vulgar Romane Edition, for diuine reuelations; Therefore we must infallibly belieue they are such.] So likewise must wee beleeue, that to bee the true and proper meaning of euerie sentence in them contained, which the Church, to whom it be∣longs to iudge of their sense, shall tender vnto vs.

2 For better manifestation of the Truth,* 1.30 wee now teach: the young Reader must here bee aduised of a twofolde resolution; One of the things or matters beleeued, or knowne, into their first parts or Elements; Another of our beliefe, or perswasions concerning them, into their first causes or motiues. In the one, the most generall or remotest cause; In the other, the most immediate or next cause alwayes terminates the resolution. The one imitates, the other inuerts, the order of composition; so as

what is first in the one, is last in the other, because that which is first intended, or resolued vpon by him, that casteth the plotte, is best effected by the executioner or manuall composer. In the former sense, wee say mixt bodies are lastly resolued into their first Elements; houses into stones, timber and other ingredients; particular truthes into generall maximes: conclusions into their immediate praemises; all absurdities into some breach of the rule of contradiction. Consonantly to this interpretation of finall re∣solution; the first verity, or diuine infallibility, is that into which all faith is lastly resolued. For (as wee saide before) this is the first steppe in the progresse of true beliefe, the lowest foundati∣on whereon any Religion, Christian, Iewish, Mahometan, or Ethnicke can be built. And it is an vndoubted Axiome, quod primum est in generatione, est vltimum in resolutione; when we re∣solue any thing into the parts whereof it is compounded, we end, in the vndoing or vnfolding it, where nature begunne in the composition or making of it. But he that would attempt to compose it againe, or frame the like aright, wold terminate all his thoghts or purposes by the end or vse, which is farthest from actuall accomplishment. Thus the Architect frames stones and timber, and layes the first foundation according to the platforme he carries in his head; & that hee casts proportionably to the most commodious or plea∣sant habitation: which, though last effected, determines all co∣gitations or resolutions precedent. Hence, if wee take this vl∣tima resolutio, as we alwayes take these termes, when we resolue our owne perswasions, that is, [for a resolution of all doubts or demands, concerning the subiect whereof wee treat] A Roman Catholiques faith must, according to his Principles, finally bee resolued into the Churches infallibility. For this is the immedi∣ate 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 resolued, seeing it onely can fully satisfie all demandes, doubts or questi∣ons concerning it. As for example, if you aske why men, or other terrestriall Creatures, breath, when fishes doe not: to say they haue lungs, and fishes none, doth not fully satisfie all de∣maunds or doubts concerning this Subiect. For it may iustly further be demanded, what necessity there was the one should

haue lungs rather then the other. If here it bee answered, that men and other perfect terrestiall creatures, are so full of feruent bloud, that without a cooler their owne heare would quickly choake them, and in this regard, the God of nature who did not make them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or giue them life in vaine to bee presently ex∣tinct, did with it giue them lungs, by whose respiration their naturall temper should be continued: This answere doth fully satisfie all demands concerning the former effect. For no man of sense would further question, why life should be preserued, whose preseruation immediately depends vpon respiration, or exercise of the lungs, & is therfore the immediate cause of both, and that whereunto all our perswasions, concerning the former subiect, are lastly resolued. Or, if it should bee demanded, why onely man of all other creatures hath power to laugh; to say, he were indued with reason, doth not resolue vs; for a Philosophical wit would further question, [Why should reasonable substances haue this foolish faculty rather then others?] A good* 1.31 Philosopher would perswade vs the spirites which serue for instruments to the ratio∣nall part, are more nimble & subtle, and so more apt to produce this motion, then the spirites of any other creatures are. But this I must professe resolues not me: for how nimble or subtle soe∣uer they be, vnlesse man had other corporeall Organes for this motion, the spirits alone could not produce it: and all organi∣call parts are framed for the operation or exercise of the faculty, as their proper end. Whence, hee that would finally resolue the former probleme, must assigne the true finall cause why reaso∣nable substances, more then others, should stand in need of this motion. Now seeing vnto 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 bee: it was re∣quisite that our mortality through reason obnoxious to this in∣conuenience, should bee able to correct this contristant motion by the contrary, and haue a faculty to conceiue such pleasant ob∣iects as might dilatate the heart and spirites; that as man hurts his body by conceited sorrow, whereto no other Creature is sub∣iect, so he might heale it againe by a kind of pleasance, whereof hee alone is capable.

3 Answerable to this latter acception of finall resolution,* 1.32 if you demaund a Romane Catholike [why hee beleeues there is a Trinity, there shall bee a resurrection, or life euerlasting;] his answere would be, because God, or the first verity hath said so: but this doth not fully satisfie; for wee might further question him, as hee doth vs, why doe you belieue that God did say so? Here it sufficeth not to say, This truth is expresly taught in Ca∣nonicall Scriptures; for the doubt whereby hee hopes to stag∣ger vs most, is this, [Why doe you belieue, or how can you know, those Bookes which yee call Scriptures were from God.] The last and finall answere (according to the Iesuiticall Catechismes) wherein (as you heard before out of* 1.33 Bellarmine) they thinke they haue great aduantage of vs, would be this: The holy Church our Mother doth so instruct▪ giuing vs this expresse admonition with∣all, * 1.34 his amplius fili mine requiras. Here (vpon God their Father, and the infallible Church their mothers blessing,) their soules are bound to rest without further doubt or demand. Whence vn∣lesse they vse so me mentall reseruation, or seeke to shrowd them∣selus in the former aequiuocation hetherto vnfolded, they must of necessity account themselues accursed, if they deny the last or finall resolution of their beliefe to be into the Churches infalli∣bility or veracity. Againe, what reasonable man would demand further resolution of any doubts incident to his faculty, bee it reall or verball, speculatiue or practicke, then into the prime and immediate rules? He should surely be lasht in a Grammer schoole, that eyther for quantity of syllables, right accent, construction of wordes, or the like, would seeke a fu••ther reason, then a knowne generall rule which admitteth no exception. So should he with disgrace bee turned ouer the Barre amongst the Lawyers, that would demurre or seeke a deuolution of an euident ruled case, which by his owne confession, could neuer alter. Much more grosse would his absurdity appeare, that in the Mathematiques or other demonstratiue science, should attempt to resolue a pro∣bleme or conclusion, further then into an vnquestionable the∣oreme or definition. Finally, might wee haue a centum••irall Court of all professions vnder the sunne, our aduersaries would bee condemned with ioint consent, eyther of intollerable fol∣ly,

or impudency, if they should, with Valentian, deny the last resolution of their faith to bee into the Churches infallibility; seeing they make it such a Catholike inerrable perpetuall rule of Christian faith, as admits no exception, no deuolution from it, no appeale. It is to them more then he said of Logicke, Ars artium, & scientia scientiarum, a faculty of faculties, a Rule of Rules, able, rightly to resolue all doubts concerning the very Canon of Scriptures, or Gods word, written or vnwritten, or the true sense or meaning of both; briefly able most authenti∣cally to determine & define all controuersies in Religion of what kind soeuer.

4 Nor will it boot them ought to say, that Gods word in the Churches mouth is the Rule whereinto faith is finally resolued, seeing the Church defines nothing but by Gods word eyther written or vnwritten. For this is more then the party which beleeues it can know, nor hath hee any other motiue to belieue it, besides the Churches definition or assertion. Suppose then wee should conceiue so well of a temporall Iudge, as to pre∣sume hee did neuer speake but according to the true meaning eyther of statute or customary law: yet if wee could not know eyther the one or the other, or their right interpretation, but onely by his determinations; the law were little beholden to him (vnlesse for a floute) that should say, he were resolued ioint∣ly by the Iudge and it. For, seeing the Law is to him altoge∣ther vncertaine, but by the Iudges auouchment or interpreta∣tion, his last resolution of any act of iustice, must bee onely in∣to the Iudges skill and fidelity. This inference* 1.35 Sacroboscus would nor deny, hee himselfe hath made the like, to proue that not the Scripture but the Church must bee the infallible rule of faith. You will obiect (saith he) when the Church defines, it alwayes defines according to the word of God, eyther written or vnwritten. New reuelations it receiues none: the promised assistance of the spirit helps

it onely to know what is alreadie reuealed: Therefore from the first to the last, that which determines controuersies, and is the Iudge in all que∣stions of faith, is the word of God. To this obiection thus hee an∣sweres, because we cannot be certaine of the true sense of Gods word, but by the voice of the Church which heares our controuersies, and an∣sweres them: The Church is Iudge although it iudge according to Gods word, which vpon examination and by the spirits assistance it alwayes vnderstands a right. And if euery one of vs should haue the infallible gift of vnderstanding Gods word, wee should not neede any other Iudge. The Reader, I hope, will remember what was said before; that those flowting hypocrites would faine beleeue the Pope saith no∣thing but what God saith, that God may be thought to say all he sayes; which is the most abhominable blasphemie, that euer Hell broacht, worse then worshipping of Diuels as shal appeare here∣after.

5 It may be some Nouice in Artes that hath late read some vulgar Logicians vpon the demonstrations, might here frame this doubt in fauour of the Romish Churches Doctrine. As the finall cause may be demonstrated by the efficient, and the efficient by the final: so may the Church be infallibly proued by Scriptures, and the Scriptures againe by the Churches authority, both infal∣libly beleeved each for others sake, as both the former demonstra∣tions are true and certaine, and yet mutually depending one vpon the other.

6 This obiection, had some late Logicians vnderstood what they said, would carry some shew of truth to countenance Valen∣tians former circular resolutiō; but they lace their M^rs. rule, vttered by him Pingui Minerua, too too straightly. For taking it as they do, we shold admit* 1.36 of circular demōstrations, the conceit wherof can haue no place but in a giddy braine. To demonstrate the finall cause in any worke of Nature, were to assigne a Counsailor to the infinite wisdome of the God of Nature; in whose intention the end is first, and is the cause of all operation or efficiency. Who could giue, or who would demaund a naturall cause why life should be prescribed? for this is the will of him that gaue it. If question were made of the manner how the life of man and other creatures is preserued, when as their heat might seeme to choake them? A man might truly answere, by respiration: and respirati∣on

is from the lungs. But it is one thing to aske how or by what meanes, another, for what end any effect is produced. The for∣mer is an inquiry of the efficient, within these precincts of meanes or motions alwayes prime and independent; The later of the final cause absolutely, indemonstrable, becauses it implies a contradi∣ction to giue a reason why that should be, for whose sake all other things of that ranke haue being. Nor is the end it selfe (to speake properly) euer produced, though oftimes in common speech, we take the effect immediately thereto destinated (because most sen∣sible) for the end it selfe, as we doe the starre next to the pole, be∣cause visible, for the pole or point immoueable. Thus we con∣found respirations or actuall preseruation of life with the finall cause why men haue lungs; when as both are effects of the lungs, both meanes of accomplishing Natures or rather the God of Naturs purpose, in whose will or pleasure the finall cause of any naturall effect alwayes consists. And seeing nothing in Nature can preoccupate his will, no cause can be precedent to the finall. This consideration of natural effects tending as certainly to their proposed end, as the arrowe flyes to the marke, caused the irreli∣gious * 1.37 Philosopher to acknowledge the direction of an intelli∣gent supernaturall agent in their working, the accomplishment of whose will and pleasure (as I said) must bee the finall cause of their motions; as his will or pleasure which bestowes the char∣ges, not the Architect (vnlesse he be the owner also) is the finall cause why the house is built. Finally, euery end supposeth the last intention of an intelligent agent, whereof to giue a reason by the efficient which onely produceth works or meanes thereto proportioned, would be as impertinent, as if to one demaunding why the bell rings out, it should bee answered, because a strong fellow puls the rope.

7 Now that which in our aduersaries Doctrine answeres vn∣to the cause indemonstrable whereinto finall resolution of Na∣tures workes or intentions of intelligent agents must be resolued,* 1.38 is the churches authoritie. Nor can that, if wee speake properly, be resolued into any branch of the first truth; for this reason (be∣sids others alleadged before) that all resolutions, whether of our perswasiōs or intentions, or of their obiects (works of Art or Na∣ture) suppose a stability or certainty in the first links of the chaine

which wee vnfolde; the latter alwayes depending on the for∣mer, not the former on the latter. As in resolutions of the lat∣ter kinde lately mentioned (imitating the order of compositi∣on) actuall continuation of life depends on breathing, not brea∣thing on it: breathing on the lunges, not the lunges mutually on breathing: so in resolutions of the other kind (which invertes the order of composition) the vse or necessitie of lunges dependes vpon the vse or necessitie of breathing; the ne∣cessity or vse of breathing vpon the necessity or vse of life, or vpon his will or pleasure that created one of these for another. Thus againe, the sensitiue facultie depends vpon the vital, that vpon mixtion, mixtion vpon the Elements, not any of these mu∣tually vpon the sensitiue faculty; if wee respect the order of sup∣portance or Natures progresse in their production. Whence hee that questions whether some kinds of plants haue sense, or some stones or mettals life, supposeth as vnquestionable, that the for∣mer haue 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 dpend on the sensitiue, the sensitiue not on any of them. For God would not haue his creatures indued with sense, that they might liue; or liue, that they might haue mixt bo∣dies: but rather to haue such bodies that they might liue, to liue that they might enioy the benefit of sense, or the more noble fa∣culties.

8 Can the Iesuite thus assigne any determinate branch of the first truth, as stable and vnquestionable, before it be ratified by the Churches authoritie? Euident it is, by his positions, that he can∣not; and as euident, that beliefe of the churches authority cannot depend vpon any determinate branch of the first truth, much lesse can it distinctly be thereinto resolued. But contrariwise, presse him with what Diuine precept soeuer, written or vnwritten, though in all mens iudgements (the churches authoritie set aside) most contradictory to their approoued practises: for example, [That the second Commaundement forbids worshipping I∣mages or adoration of the consecrate host;] he straight inuerts your reason thus, Rather the second commandement forbids ney∣ther, because the holy Church, which I beleeue to bee infallible, approueth both. Lastly hee is fully resolued to beleeue nothing

for true, which the Church disproues, nothing for false or erro∣neous, which it allowes Or, if he would answere directly to this demaund, [To what end did God cause the Scriptures to be writ∣ten?] He could not (consonant to his tenents) say [That wee might infallibly rely vpon them,] but rather [vpon the Churches autho∣ritie which it establisheth.] For Gods word whether written or vnwritten,* 1.39 is by their Doctrine, but as the testimonie of some men deceased, indefinitely presumed for infallible, but whose materiall extent the Church must first determine, and after wards iudge, without all appeale, of their true meaning. Thus are all parts of Diuine truthes, supposed to be reuealed, more essentially subordinate to the Churches authoritie, then ordinary witnesses are to royall or supreme iudgment. For they are supposed able to deliuer what they know, in termes intelligible to other mens capa∣cities, without the Prince or Iudges ratification of their sayings, or expositions of their meanings; and iudgment is not ordained for producing witnesses; but production of witnesses, for esta∣blishing iudgement. Thus by our aduersaries Doctrine, Gods word must serue to establish the Churches authority: not the Churches authority, to confirme the immediate soueraigntie of it ouer our soules.

9 Much more probably might the Iew or Turke resolue his faith vnto the first truth, then the moderne Iesuited Papist can. For though their deductions from it be much what alike, all ae∣qually sottish: yet these admit a stabilitie or certainty of what the first Truth hath said, no way dependant vpon their authority that first proposed or commended it vnto them. The Turkes would storme to heare any Mufti professe he were as well to be beleeued as was Mahomet in his life time; that without his proposall they could not know eyther the olde testament or the Alcoran to bee from God. So would the Iewes if one of their Rabbines should make the like comparison betwxit himselfe and Moses, as the Ie∣suite doth betwixt Christ and the Pope: who, besides that hee must bee as well beleeued as his Master, leaues the authority of both testaments vncertaine to vs, vnlesse confirmed by his infalli∣bility. But to speake properly, the pretended deriuation of all three heresies from the first truth, hath a liuely resemblance of

false petigrees, none at all of true doctrine and resolutions. Of all the three the Romish is most ridiculous, as may appeare by their seuerall representations. As, imagine there should be three Competitors for the Romane Empire; all pleading it were to des∣cend by inheritance, not by election; all pretending lineall suc∣cession from Charles the Great. The first, like to the Iew, allea∣geth an authentique petigree, making him the eldest. The second, resembling the Turke, replyes, that the other indeede was of the eldest line, but long since disinherited, often con∣quered and enforced to resigne; whence the inheritance descen∣ded to him as the next in succession. The third, like the Roma∣nist, pleades it was bequeathed him by the Emperours last wil and testament, from whose death his Ancestors haue beene intitled to it, and produceth a petigree to this purpose, without any other confirmation then his owne authority; adding withal, that vnlesse his competitors and others will beleeue his recordes and declara∣tions (written or vnwritten) to be most authentique, they can∣not be certaine whether euer there had beene such an Emperour as they plead succession from, or at least how farre his Dominions extended, or where they lay. This manner of plea in secular con∣trouersies, would be a meane to defeate him that made it. For albeit the Christian World did acknowledge there had beene such an Emperour, and that many parts of Europe of right be∣longed vnto his lawfull heire: Yet if it were otherwise vnknowne what parts these were, or who this heire should bee; no Iudge would be so mad as finally to determine of eyther vpon such mo∣tiues. Or if the Plaintiffe could by such courses as the World knowes oft preuaile in iudgement, or other gracious re∣spects, effect his purpose: hee were worse then madde that could thinke the finall resolution of his right were into the Emperours last will and testament, which by his owne confession, no man knowes besides himselfe; and not ra∣ther, into his owne presumed fidelitie, or the Iudges ap∣parant partialitie. So in this controuersie whatsoeuer the Pope may pretend from Christ, all in the end comes to his owne authority; which wee may safely beleeue, here∣in to bee most infallible, that it will neuer prooue partiall

against it selfe, or define ought to his Holinesse disaduan∣tage.

10 Here againe, it shall not be amisse to admonish yonger Students of another gull, which the* 1.40 Iesuite would put vpon vs, to make their Churches doctrine seeme lesse abominable in this point, lest you should thinke they did aequalize the autho∣rity of the Church with diuine reuelations. Valentian would per∣swade you, it were no part of the formall obiect of faith. It is true indeed, that the Churches authority by their doctrine is not comprehended in the obiect of belieefe, whilest it onely pro∣poseth other Articles to bee beleeued. No more is the Sunne comprehended vnder the obiects of our actuall 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 visi∣ble vnto vs, vnlesse it selfe were the first and principall visible, [that is, vnlesse it might bee seene more clearely then those things which wee see by it, so wee would direct our sight vnto it:] so would it bee impossible the Churches infallible propo∣sal could make a Romane Catholikes beliefe of Scriptures or their orthodoxal sense the stronger; vnlesse it were the first and principall, credible or primary obiect of his beliefe; or that which must bee most clearely, most certainely, and most sted fastly belieued; so as all other Articles besides, must be belieued by the beliefe or credibility of it. This is most euident out of Sacroboscus and Bellarmines resolution, or explication of that point, how the Churches proposall confirmes a Roman Catho∣liques beliefe. To giue this doctrine of their Churches infallibili∣ty, the right title, according to the truth: it is not an Article of Catholike beleefe, but a Catholike Axiome of Antichristian vn∣beliefe: which from the necessary consequences of their asserti∣ons, more strictly to be examined, will easily appeare.

CHAP. IIII.

What maner of causall dependance Romish beleefe hath on the Church: that the Romanist truly and properly beleeues the Church onely, not God or his word.

1 THe 2. main assertions of our aduersaries, whence our intended conclusion must be proued, are these, often mentioned heretofore. First, that wee cannot be infallibly perswaded of the truth of Scriptures, but by the Churches proposall.

Secondly, that without the same, wee cannot bee infallibly perswaded of the true sense or meaning of these scriptures, which that Church and we both belieue to be Gods word.

How wee should know the Scriptures to be Gods word, is a probleme in Diuinity, which in their iudgement cannot be assoi∣led without admission of Traditions, or diuine vnwritten veri∣ties, of whose extent and meaning the Church must be infallible Iudge. It is necessary to saluation (saith* 1.41 Bellarmine,) that wee know there bee some bookes diuine, which questionlesse cannot by any meanes be knowne by Scriptures. For albeit the Scriptures say, that the Books of the Prophets or Apostles are diuine: yet this I shall not certainely belieue, vnlesse I first belieue that Scripture, which saith thus, is diuine. For so wee may read euery where in Mahomets Alcoran, that the Alcoran it selfe was sent from heauen; but wee belieue it not. Therefore this necessary point [that some Scripture is diuine,] cannot sufficiently be gathered out of Scriptures alone. Consequently, seeing faith must re∣ly vpon Gods word; vnlesse wee haue God word vnwritten, we can haue no faith. His meaning is, wee cannot know the Scriptures to be diuine, but by Traditions; and what Traditions are diuine, what not, wee cannot know, but by the present visible Church: as was expresly taught by the same Author before. And the finall resolution of our belieuing what God hath said, or not said, must

bee the Churches authority. To this collection,* 1.42 Sacroboseus thus farre accords: Some Catholiques reiected diuers Canonicall Books without any danger, and if they had wanted the Churches proposall for others, as well as them, they might without sinne haue doubted of the whole Canon. This he thinks consonant to that of Saint Austin; I would not belieue the Gospell, vnlesse the Churches authority did thereto moue me. He addes, that we of refor∣med Churches making the visible Churches authority in defi∣ning points of faith vnsufficient, might disclaime all without any greater sinne or danger to our soules, then wee incurre by dis¦obeying some parts of Scripture, to wit, the Apocryphall books, canonized by the Romish church. The Reader (I hope) obserues by these passages, How Bellarmine ascribes that to Tradition, which is peculiar to Gods prouidence: Sacroboscus, that to blind beliefe, which belongs vnto the holy Spirit, working faith vnto the former points, by the ordinary obseruation of Gods proui∣dence, and experiments answerable to the rules of Scriptures.

2 Consequently to the* 1.43 Trent Councels decree, concer∣ning the second assertion,a 1.44 Bellarmine thus collects: It is neces∣sary not onely to bee able to read Scriptures, but to vnderstand them: but the Scripture is often so ambiguous and intricate, that it cannot bee vnderstood, without the exposition of some that cannot erre: there∣fore it alone is not sufficient. Examples there be many. For the equa∣lity of the diuine persons, the Holy Ghost proceeding from the Father and the Sonne, as from one ioint originall Originall sinne, Christes descension into Hell, nd many like, may indeed be deduced out of scrip∣tures, but not so plainely as to end controuersies with contentious spi∣rits, if we should produce onely testimonies of Scriptures. And wee

are to note there bee two things in Scripture, the Characters or the written words, and the sense included in them. The Character is as the sheath, but the sense is the very sword of the spirite. Of the first of these two all are partakers; for whosoeuer knowes the Character, may reade the Scripture: but of the sense all men are not capable, nor can wee in many places bee certaine of it, vnlesse Tradition be assistant. It is an offer worth the taking that here he makes, That the sense of Scriptures is the sword of the spirit. This is as much as wee con∣tend that the sense of the Scripture is the Scripture. Whence the inference is immediately necessary, That if the Romish Church binde vs to belieue, or absolutely practise, ought contrary to the true sense and meaning of Scriptures, with the like deuotion we doe Gods expresse, vndoubted commandements: she preferres her owne authority aboue Gods word, and makes vs acknow∣ledge that allegiance vnto her which we owe vnto the spirit. For suppose wee had as yet no full assurance of the spirit, for the con∣tradictory sense to that giuen by the Church: we were in chri∣stian duty to expect Gods prouidence, and inuoke the spirits as∣sistance for manifestation of the truth; from all possibility wher∣of wee desperately exclude our selues, if wee belieue one mans testimony of the spirit, as absolutely & irreuoucably, as we would do the manifest immediate testimony of the spirit: yet* 1.45 Sacro∣boscus acknowledgeth hee beliues the mystery of the Trinity, as it is taught by their Church, onely for the Churches authority; and yet this hee beleeues as absolutely as hee doth, yea as hee could belieue any other diuine Reuelation, though extraordina∣rily made vnto himselfe.

3 In both parts of beliefe aboue mentioned, the causall de∣pendance of our faith vpon the Churches proposals, may be i∣magined three wayes: eyther whilest it is in planting; or after it is planted: or from the first beginning of it to it full growth;

or from it first entrance into our hearts, vntill our departure out of this world. How farre, and in what sort the Ministery of men in the Church is auaileable, for planting faith; hath been declared heretofore. Eyther for the planting or supporting it, the skill or authority of the teachers reaches no further, then to quicken or strengthen our internal taste or apprehension of the diuine truth reuealed in Scriptures; or to raise or tune our spirites, as Mu∣sicke did Elishahs, the better to perceiue the efficacy of Gods spi∣rit, imprinting the stampe of those diuine Reuelations in our hearts, whose Characters are in our braines. The present Chur∣ches proposals, in respect of our beliefe, is but as the Samari∣tan womans report was vnto the men of Sichars: Many (sayth the Euangelist)* 1.46 belieued in him for the saying of the woman which testified he hath told mee all things that euer I did. But this beliefe was as none, in respect of that which they conceiue immediately from his owne words. For they saide vnto the woman, Now wee be∣lieue not because of thy saying, for we haue heard him our selues, and know that this is indeede the Christ.* 1.47 The eare (sayeth Iob) tryeth the words, as the mouth tasteth meates. Consonant hereto is our Churches doctrine, that as our bodily mouthes taste and trie meates immediately, without interposition of any other mans sense or iudgement of them: so must the eares of our soules trie and discerne diuine truthes, without relying on other mens pro∣posals or reports of their rellish. No externall meanes whatsoe∣uer, can in eyther case haue any vse: but onely eyther for wor∣king a right disposition in the Organ, whereby triall is made; or by occasioning the exercise of the faculty rightly disposed. How essentially faith by our aduersaries doctrine dependes vpon the churches authority, is euident out of the former discourses: that this dependance is perpetuall, is as manifest, in that they make it the iudge and rule of faith, such an indefectible rule, and so au∣thentique a Iudge, as in all points must be followed, and may not be so far examined, eyther by Gods written law,* 1.48 or rules of nature, whether it contradict not it selfe or them.

4 It remaines we examine the particular maner of this depen∣dance, or what the Churches infallibility doth or can performe, eyther to him that belieues, or to the obiect of his beleefe; whēce a Romane Catholikes faith should become more firme or cer∣taine

then another mans. It must enlighten eyther his soule, that it may see; or diuine reuelations, that they may be seene more clearely: otherwise he can exceed others onely in blinde beleefe▪ The cunningest Sophister in that schoole, strictly examined vpon these points, will bewray that monstrous blasphemy which some shallow braines haue hitherto hoped to couer. Wee haue the same Scriptures they haue; and peruse them in all the languages they doe. What is it then can hinder, eyther them, from mani∣festing; or vs, from discerning, their Truth or true meaning ma∣nifested? Doe we want the Churches proposall? we demand how their present Church it selfe can better discerne them then ours may? what testimonie of antiquity haue they, which we haue not? But it may be, we want spectacles to read them, our Church hath but the eyes of priuate men, which cannot see without a publike light: Their Churches eyes are Cat-like, able so to illustrate the obiects of Christian faith, as to make them cleare and perspicu∣ous to it selfe, though darke and inuisible vnto vs. Suppose they could: Yet Cats-eyes benefit not by-standers a whit for seeing colours in darknes, albeit able themselues to see them without a∣ny other light then their owne. The visible Church (saith the Ie∣suite) is able to discerne all diuine truth by her infallible publique spirit. How knowes he this certainly, without an infallible pub∣lique spirit? perhaps as men see Cats-eyes shine in the darke, when their owne doe not. Let him beleeue so. But what doth this be∣leefe aduantage him, or other priuate spirits, for the cleare, di∣stinct, or perfect sight of what the Church proposeth? Doth the proposall make diuine Truthes more perspicuous in themselues? Why then are they not alike perspicuous to all, that heare, reade, or know the Churches testimonie of them? Sacroboscus hath said al that possibly can be said on their behalfe in this difficultie;* 1.49 The Sectaries, albeit they should vse the authoritie of the true Church, yet cannot haue any true beleefe of the truth reuealed. If the vse of it be as

free to them as to Catholikes: what debarres them from this be∣nefit? They doe not acknowledge the sufficiencie of the Churches pro∣posall. And as a necessary proofe or medium is not sufficient to the at∣tayning of science, vnlesse a man vse and acknowledge it formally as necessary: so for establishing true faith, it sufficeth not that the Church sufficiently proposeth the points to be beleeued, or auoweth them by that infallible authoritie, wherewith Christ hath enabled her to declare both what bookes containe Doctrines Diuine, and what is the true sense of places controuersed in them; but it is further necessary that wee formal∣ly vse this proposall as sufficient, and embrace it as infallible.

5 The reason then, why a Romane Catholique rightly be∣leeues the Truth or true meaning of Scriptures, when a Prote∣stant that knowes the Churches testimonie as well as he, in both points vncertaine, is, because the Catholique infallibly beleeues the Churches authority to bee infallible, whereof the Protestant otherwise perswaded, reapes no benefit by it, but continues still in darknesse, labouring in vaine to see the truth of Diuine reue∣lations without it, as much in vaine as if a man should striue to see colours without light.* 1.50 For this is Sacroboscus instance. Besides the habite of faith seated in the vnderstanding, and the supernaturall concourse of the Holy Spirit, due to all endued with the habite of faith, but necessary in respect of the subiect or partie, two things more are re∣quisite on the behalfe of the obiect, of which if eyther bee wanting, the facultie can neuer performe it proper function. Of these two, the one is, that the proposition to be beleeued, be reuealed by God; the other, that there be a sufficient proposall made to vs that God hath reuealed it. For an vnsufficient proposall of any obiect is as none, as may appeare by the

example of light, which proposeth Colours to bee seene. For when the light is weake or scant, we cannot discerne Colours, not that wee want a visible obiect, but because we want light sufficient to illuminate the ob∣iect, or the space betwixt vs and it.* 1.51 Hee addes withall, such as disclaime the Churches authoritie, and are content with this [That Truths of faith are reuealed by God in his Word] and hence pro∣mise themselues the supernaturall concourse of the Holy Ghost for pro∣ducing acts of faith, are destitute of a sufficient proposer, and their pre∣sumption such, as if a man should perswade himselfe, because hee hath Colours before his eyes and God readie to affoord his ordinary concourse as oft as he is disposed to exercise his visiue facultie, hee should bee able to see them without light. For (saith this Iesuite) the Prophets are dead, Apostles dead, Christ go••e to Heauen, and in stead of al (Prophets, Apostles, or himselfe) hath left vs his Church. Nor is it to bee expe∣cted that God will euery where, vpon all occasions, supply the want of the externall proposals by the aboundance of internall illuminations, as hee did to our first parent, or Saint Paul who had his Gospell neyther from man, nor by man, but by the reuelation of Iesus Christ. For those are priuiledges.

6 The calumnie intended in this last instance, hath often heretofore beene preuented. Wee neuer denyed eyther the necessity, or sufficiency of the Churches proposall, as an externall meane: wee accompt no other of that ranke and nature, is, or could bee, eyther more necessary, or more sufficient. Saint Paul we grant, had an extraordinary priuiledge, and yet for his priuate information, had the Truth proposed vnto him by* 1.52 Ananias, though the gifts of his publique Ministery were immediately from God. Both the measure of his faith, and man∣ner of attayning it, were vnvsuall: but his faith it selfe, once at∣tained, no otherwise independent of any externall proposall then ours is and all Christians must be. Wee should haue beene more beholden to this professor, had he distinctly told vs, what it

is in their language, to haue a sufficient proposer: albeit this wee may gather from his wordes late cited, and theseb 1.53 following; The Sectaryes take vpon 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 admit∣ted 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 decrees may not bee examined whe∣ther consonant or contrary to Gods word or the foundations of faith already laid in our hearts: and out ofa 1.55 Canus, That we must beleeue the Church absolutely without ifs or ands. Thus belee∣uing we haue Gods Word sufficiently proposed; without this be∣leefe or acknowledgement of such authoritie in the Church, we haue no sufficient proposall of it, but striue as foolishly to heare God speake, as if wee sought to see Colours without the light.

7 It appeares, I hope, as clearely to the Reader as to mee, that the Churches testimonie or authority by our aduersaries Doctrine, benefits none but such as stedfastly and absolutely be∣leeue it in all things. But hee that so beleeues it, may by it easily beleeue all other points, as he that can perfectly see the light, may see Colours by it. Want of this radicall beleefe in vs, makes our faith in their opinion, so vnstable, or rather blinde and dead. Yet can I hardly perswade my selfe, all of them will grant the Church addes any inherent or participated splendor to diuine reuelations, whereby they become perspicuous in themselues, as Colours are made visible by irradiation of the Sunne. Thus much not∣withstanding all of them, I know, willingly would subscribe vn∣to: A Protestant can neyther of himselfe be infallibly perswaded of the Truth of Scriptures, or other conclusions of faith; nor doth he asolutely beleeue any others, that are infallible in their determinations: but a Roman Catholike, albeit by his priuate spirit he cannot infallibly beleeues them▪ yet he infallibly beleeues the Church which cannot erre in beleefe. All then that a Papist hath more then a Protestant is this;* 1.56 his beleefe of the Church: if once he doubt of this, he is where he was: Which in plaine termes is as much as to say, he beleeues the Church concerning Scriptures; not Scriptures. That this is the true interpretation of their tenent,

may easily be gathered from their owne writings. For* 1.57 Bellar∣mine expressely contends, and all of them suppose that saying of Saint Austine [a 1.58 Non crederem Euangelio, nisi me commoueret Ecclesiae authoritas; I would not beleeue the Gospell, vnlesse the Chur∣ches authoritie did thereto moue me] to bee true as well after faith is produced, whilest it continues, as whiles it is in planting. Now if a man should say, Non crederem Francisco; nisi me commoueret Petri fidelitas; I would not trust Frances, but for Peters word: this speech re∣solued into it naturall or proper sense, is aequiualent vnto this; I doe not trust Frances, but Peter that giues his word for him. And in case Peter should proue false, or bee distrusted by him that tooke his word for Frances, as yet not beleeued but for Peters sake; the creditor could haue no hold of eyther. Thus if Bellarmine and his fellowes bee (as they would seeme to make Saint Austine,) min∣ded, not to beleeue the Gospell but for the Churches authoritie, or proposall of it: let them speake plainly and properly, not in pa∣rables or metaphors; and so we shall know their meaning to be, That they indeed beleeue not the Scriptures, but the Church; or, the Church truly and really; the Scriptures onely by extrinsecall denomination.

8 Nor can they reply eyther consequently to Sacrobos••us in∣stance or their generall tenents, that as he which sees colours by the light, truly sees colours; not the light onely▪ so hee that be∣leeues Scriptures by the Churches infallible proposall, beleeues not the Churches proposall onely, but Scriptures as truely and properly. The diuersitie of reason in these two consequences, ariseth from the diuerse manner of seeing colours by the Sunnes light, and beleeuing Scriptures by the Church: which wee are now to gather from this short catechisme contayning the summe of Roman faith.

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 1.59 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

* 1.60 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 1.61 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,* 1.62 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,* 1.63 〈 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.* 1.64 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* 1.65 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,* 1.66 [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.* 1.67 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:* 1.68 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.* 1.69

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:* 1.70 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* 1.71 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,* 1.72 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* 1.73 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.* 1.74 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.

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,* 1.75 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* 1.76 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;* 1.77 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* 1.78 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* 1.79 foole in their hearts, there is no God.

3 Thus Antichrists followers still runne a course quite con∣trary to Christian Religion.* 1.80 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* 1.81 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* 1.82 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.* 1.83 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;* 1.84 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.

CHAP. VII.

What danger by this blasphemous doctrine may accrew to Christian States: that of all heresies, blasphemies, or idolatries, which haue beene since the world began, or can bee imagined till Christ come to iudgement: this Apostasie of the Iesuites, is the most abominable and contumelious against the blessed Trinity.

1 WHat the consequences of these positions may be, none can doubt. No lesse they are then I haue said; a resigning vp of mens soules and consci∣ences into the Popes hands, a consecration of hearts, minds and bodies, to worke any mis∣chiefe imaginable at his appointment. For what if the Pope vp∣on the relation of Rauilliackes stubbornesse (they would say con∣stancie) in his torture, or Catesbyes praying to the virgine Mary at his death, should canonize both for Saints, and enioyne the Christian world so to honour them: Euery bloudy Assasinate would pray vnto the one for good successe in acting his bloud∣thirsty designes on Princes bodies.* 1.85 And if it should please the Pope so to determine, all men should stand bound to giue such solemne worshippe, as by their doctrine is due to sacred reliques, vnto that bloudy knife which hath beene sheathed in Rauilliackes Soueraignes breast: Euery deepe dissembling Polititian, or am∣bitious cholericke discontented spirit, would burne incense, salt∣peter, sulphure & brimstone to the others image, in hope of bet∣ter speed in vndermining states.

2 If any Iesuite or other brazen faced fauourer of their order, or this doctrine, should here reply: This dreamer casts doubts beyond the Moone; for is there any likelyhood his Holinesse will euer canonize such wicked Imps for Saints? I must answere him as Tully did Rullus, vtterly disclaiming all purpose of doing such wrong vnto the Romane state, as his petition vnto it once gran∣ted might enable him to effect, and from my soule I wish euery Christian Prince, euery Princes counsellor would take that graue Senators words for his motto, Primum nescio, deinde timeo, postre∣mo non committam vt vestro beneficio potius quam nostro consilio salui

esse possimus. First, whether the Pope would canonize such mis∣creants for Saints or no, is more then we know. Secondly, his former practizes minister so iust cause of feare to Christian states, that it stands them vpon rather in wisdome to preuent his power of doing, then relie vpon his fidelitie for not doing them some in∣estimable mischiefe, by putting this practize in execution, if op∣portunitie serue, and abilitie be lest him thereby to strengthen his faction. Did not his* 1.86 Legate into France, vpon notice of the Pa∣risian massacre, bestow his Holinesses best blessing, cum plentitudi∣ne potestatis; With absolute and plenarie power deriued from him∣selfe, vpon the notorious assasinate Boydon, chiefe Ring-leader of that immane and woluish massacre committed at Lyons; begun without any warrant of publique authoritie, only at this hellish miscreants instigation, desirous to follow, or rather out-goe his Superiours in crueltie? Was not that villanie it selfe authorized from Rome, where it found such extraordinarie approbation? Neuer did that City reioyce so much in memory of Christs birth or Saint Peters, as at the hearing of this more then Herodian but-cherie of so many thousands noble-minded Gentlemen, with o∣ther Innocents and Saints of God. So full was this Legates heart of ioy hence conceiued, that after he came into France, out of the aboundance of it his mouth did sound the praises of the bloudie actors and contriuers of this shamefull Tragedie, etiam cum delectu verborum; With such choice and affected words, as caused them blush to heare him, that had not beene ashamed to act the villanie. And as if this excellent exploit had been effected by vertue of the holy Catholike Church; thea 1.87 Popes petition to the French King was,

that the Trent Councel might, vpon that good successe, beginne to be of force in France, and bee thus sealed with bloud. Yet can any man doubt, whether this Church would authorize murther, or canonize Assasinates, for her owne aduantage? Publikely sup∣pose shee would not; yet if the Popes decrees, when they expresly binde all, must, as Valentian contends, bee beleeued by all vpon such termes, as he annexeth: no question but if he giue any speci∣all eniunction to the order of Iesuites, or such as they shall ad∣iudge sit Associates to whom these secrets may bee imparted; it shall be as deuoutly entertayned by them whom it concernes, as if it were vniuersall. If charged they be, vnder paine of damnation, secretly to worship this or that damned villaine; it will be held a formall deniall of faith, either not to performe what is enioyned, or to bewray what they performe. We may well suppose the Ie∣suites, and others of their instruction, haue more Saints in their priuate Kalenders then all the world knowes of.* 1.88 Bellarmine grants the Pope may commend some vnder the title of Saints vnto a set Prouince or Diocesse, though he enioyne not the whole Church so to e∣steeme, or at least not so to entertayne them: That Saints reputed, not canonized, may be priuately adored; That in this case a generall cu∣stome may prescribe, and breede iust presumption of the Popes tacit ap∣probation, though he giue no direct iniunction for the practize, nor po∣sitiue signification of his consent. For many were adored as Saints be∣fore the solemnitie of canonizing was in vse, first practized (as farre as this great Clerkes reading serues him) by Pope Leo the third.

3 Now as their proiects are of another mold, and their meanes

to effect them more desperate then heretofore: so these intima∣tions make it more then suspitious, least secretly they crowne such of euery sort, as haue beene best qualified for their purposes, or haue aduentured farthest for the Churches dignitie, with the titles of Saints, to encourage others to like attempts. And if turbulent or ambitious spirits, greedie of same, may bee fed with hopes of being eternized in Iesuiticall Kalendars; if men male-contented with this present, may haue sweet promises of euerlasting happi∣nesse in the life to come; vpon what mischiefes will they not ad¦uenture? when as the one sort is wearie of life, the other curbed only with feare of present shame or disgrace after death, other∣wise readie to rush into any danger, or auow most desperate out∣rages Albeit the parties proposed to be worshipped had been in their life times no so bad, but rather incited to bold enterprises by their ardent zeale: yet who would not desire to imitate the ad∣uenturous actions of them whose memorie he adores? And yet this longing desire of imitating such extraordinarie enterprises, as others of noble spirits haue been thrust vpon by secret instinct, is alwaies dangerous, and in men not so well qualified as their Au∣thors were, preposterous. For it will finde occasions of like pra∣ctize when ••one is giuen; vertue shall be the obiect of despite, be∣cause in factious oppositions, contempt of it may affoord matter of glorie; Hatred and malice to Princes persons shall be accoun∣ted zeale and deuotion to the Church. But if powder-plotters, or publique Assasinats may be dignified with titles of Saints, or proposed for imitation: the Christian world may perceiue the height whereto this mischiefe may grow, when it will be too late to controuse it. It is an excellent caueat which old* 1.89 Gerson hath, not impertinent to this purpose, though intended by him especi∣ally for priuate vse. Amongst other sophismes vsed by Satan to ensnare mens foules, That Topicke of examples, or similies, affoords as many experiments of fallacies as there bee men; whilest euery one seekes to imitate any one, and professeth to frame his life by the example of such, as either the Church doth Canonize, or their Superiors, Go∣uernors, Doctors, or men of same approue. What doth the sonne (say they) but what he sees the father doe: 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 example: some of them stick not to say, Paul commended himselfe, Paul had visions in a trance, and why may not God in these dayes worke the like effects in others? Hence are prophecies faigned, hence are admonitions by miracles, hence are damned persons adored by the multitude; witnesse the Legend, yea and Vienna can beare witnesse of a dead dogs adoration. Let the sacred Roman See therefore beware, Let the Pope that sits therein beware, vpon what grounds or motiues they canonize any.

4 Rather let all Christian States beware, least they giue such authoritie to either. For if the danger were not alwayes immi∣nent from their trayterous and bloud-thirstie mindes, that pro∣fesse this doctrine in any Kingdome: yet from diuine Iustice the plagues vpon Prince and People, that authorize or permit the profession of it, will be one day publique and grieuous. For bet∣ter might they nurse all other kindes of inchantments, or magi∣call practizes;* 1.90 better might they giue harbour to all other heresies broched since the world beganne; then suffer this Ocean of all mischiefes, whether flowing from errours in manners, or matters of doctrine, to encroach vpon their coasts. And here let not the Reader deceiue himselfe by imagining the holy Ghost had vsed a Metaphore, rather then strict proprietie of speech, when he called the whoore of Babylon a Witch or Inchantresse. For the faith wherby the Romanist boasts he beleeues the Scriptures, (as else∣where God willing shall be shewed) is meerly magicall: this do∣ctrine we now dispute against, the very Idea of infernall supersti∣tion, or, as they terme it, vana obseruantia, in respect of the essence and qualitie, and for the extent of mischiefe whereto it leades, as the maine Sea of sorcerie, and all other kindes of magicall super∣stition, as so many Brookes or Riuers. For whence springs Sor∣cerie properly so called? Either from expresse compact with euill spirits, or from the solemne performance of certayne blinde cere∣monies, which are but sacrifices vnto infernall Powers; whereby they gaine interest in the sacrificers soules, in witnesse whereof they sometimes beare their markes in their bodies. But if we looke into the mysterie of this iniquitie, the Iesuites by subscribing vn∣to this doctrine of the Churches transcendent authoritie, and ta∣king the solemne oath of their order; enter a couenant, though

not so expresse or immediate, yet more firme and desperate then other Magicians vsually doe. For they sweare, and teach others to sweare absolute obedience to the Pope: they thinke themselues bound, and would binde others not to examine his decrees: to esteeme of his pardons, though destitute of al warrant from Gods word, as highly as the Magicians doe of Charmes, for which they can giue no reason either in arte or nature: to offer vp their pray∣ers and other religious worship vnto such as hee shall appoint them, albeit, for ought they know, or as they iustly may suspect, damned miscreants; which is a more hellish sacrifice then any o∣ther Magicians vse. And though Witches doe, yet all sorts of Sorcerers enter not expresse couenant with the Prince of darke∣nesse. And it is all one, whether like Witches they giue their soules to him immediately; or thus absolutely betroath them to his Proxy or principall Agent here on earth. For as the Apostle instruct vs, by thus worshipping the Beast they worship the Dra∣gon his Master.

5 Lastly, in respect of this mouth of blasphemie, Mahume∣tisme and Gentilisme are as a toy. The ancient Heathen, out of their inbred ignorance, and want of externall meanes for right information of their vnderstanding, changed the glorie of the in∣corruptible God into the similitude of corruptible things; often taxed by meere Philosophers for their grossenesse. These blasphe∣mers, though professing the worship of the euer-liuing, true, and only God, though partakers of his written word, and all the helps his gracious prouidence from time to time hath affoorded for manifestation of it right sense and meaning, abuse philoso∣phie (wherein they excell) with all other gifts of arte and na∣ture, to transforme the most essentiall attributes of the diuine na∣ture; to turne his truth into lyes, his goodnesse into all abomi∣nation. For hauing this naturall notion in their braine, [Whatso∣euer God saith is true, whatsoeuer he approues most iust and good,] their next presumptuous assumption is, [But God saith whatsoeuer the Romish Church or Pope saith ex Cathedra, whatsoeuer hee allo••es God allowes the same.]* 1.91 And this assertion, which thus confounds the limits of Gods truth and the Popes, that the Christian world can∣not discerne one from another, once wrought in mens hearts, what vntruth or falshood, what heresie can be hatched so dange∣rous?

what villanie conceiued so abominable; but may be pre∣sently fathered vpon that holy One, from whom proceedes no∣thing but good? Thus may bloudy and prodigious massacres be inuested with the most glorious titles the best of Christs Saints e∣uer enioyed for their best deedes. Iust reward for matchlesse im∣pieties that benefit them, may bee set forth to the world as the crowne of Martyrdome. Finally, their gaine is hereby made the measure of goodnesse, their pompe and glory the rule of piety, and end of euery Christians faith, vnto which he must not stick to sacrifice his soule, as an Holocauslum euer burning, neuer consu∣ming in that brimstone lake. If it shall please the Pope to autho∣rize murther, though of the Lords annointed; God the Sonne must be the chiefe Assasinate to giue power and strength, and heauen for the reward vnto the Actor. If pleased hee bee to giue way to incest, as for the Vnckle to marrie the Niece, a fornication not named but with distaste amongst the ancient Heathens, (I would abhorre to speake it, would they bee ashamed to giue iust occasion:) the holy Ghost must not disdaine to be his Bawd or Pander. If disposed to dispense with periurie; God the Father must be as his Vassall, to suffer disgrace at his appointment, to re∣call the sentence of vengeance, which the partie swearing by his name did imprecate vpon his owne head, if he relented. Though this be the greatest iniurie that can be offered to so great a Maie∣stie (vnto whom execution of iust vengeance properly belongs) yet must the Almightie, at the Popes appointment, bee content to put it vp.

6 It is a qualitie in Kings very commendable, saith Paulus Quartus,* 1.92 Legate and Nephew vnto Henrie of France, Religiously to obserue their oathes: but, when the Popes dignitie comes into danger, religion it selfe is in hazard, and a preposterous course it were religi∣ously to obserue an oath, vnto the ouerthrow of Religion. With these and the like suggestions, impiously acute, did this sweet Cardinal, by commission from thec 1.93 Pope his Master, authorize, and ani∣mate this French King to violate the league lately confirmed by solemne oath, betwixt him and Philip of Spaine. Might hee not

as iustly, though not so politikely, in plaine termes haue told him, either you must dishonour God, or suffer the Pope to be dis∣graced: choose which you list. Doubtlesse in the language of Gods spirit, which searcheth the heart, hee that dispenseth with an oath (of this nature especially) solemnely taken, is greater then he by whom men sweare; and is in heart and deede so esteemed, by such as acknowledge his authoritie in thus dispensing, or sue vnto him for like dispensations: But as if wilfull and open periu∣rie, without deepe and hellish hypocrisie, were a sinne too plaine and simple for the Man of sinne to countenance: the* 1.94 Legate first inuests this besotted Prince with the glorious title of De∣fensor Ecclesiae Romanae; and in witnesse hereof deliuers him a sword, consecrated by his Holinesse owne hand, ere he make him forsweare himselfe, and forsake his God, who hath now forsaken him, and for his sinne (scarce expiated vnto this day) plagued the Realme of France. For as the iudicious Historian (who hath the Articles of this perfidious confederacie yet in his custodie) well obserues,d 1.95 this was the roote of all the miseries haue since befalne that flourishing Kingdome, and by Gods iust iudgements exposed it to the insolencies of the Spaniard, through their meanes espe∣cially, that wrought the King to breach of his oath with Spaine for entring this new confederacie with the Pope.

7 Whilest reading this storie I called to minde the perfidious, and cruell vsage of that renownede 1.96 Admirall in the Parisian mas∣sacre: the treacherous impietie of his politique enemies seemed highly to extoll the wisdome and iustice of his God calling him to suffer his chasticement in this life, that hee might not perish with the wicked, or such as were impenitent for their former grieuous sinne; wherein this worthy Counsellor had in some sort (though with griefe, yet for the good of others I must vtter it) communi∣cated

with the Pope, and his periured Soueraigne. For knowing the breach of peace was fully resolued vpon by the State of France, he thought it a point of warlike wisedome to begin with the enemie in his owne Land, rather then expect his onset vpon notice of warre proclaimed: and faire opportunity (as he appre∣hends it) being offered from an insinuating Heremites discoue∣ring of the situation, and readiest way of expugning Doway, he at∣tempts the surprisall of it; but preuented of his purpose by an old woman that awaked the Garrison, he deemed it a shame to return home with emptie hands; though fill them he could not, but with iust imputation of being the first that had actually broken the league, as afterwards his venerable person was the first, vpon whom those perfidious Assasinates, and Actors in the Parisian massacre did practice their intended butcherie, contrary to the oath and faith which they had giuen him. God grant such, as in reformed Churches doe most detest, be neuer tempted by like op∣portunities to imitate the wordly policies of the Papacie; that all our consultations to preuent their malice, may alwayes rellish more of the Doues innocencie and integritie, then of the Ser∣pents subtlety.

8 He that would accurately obserue the weake supportance of the Roman See at that time, when the French could not relieue it; how since that time the Popes haue shuffled themselues into the Spaniards fauour, to the great preiudice of France, who in loue to them had brought it selfe so low; may by these moderne stories easily discerne, the Papacies aduancement in times past to haue beene wrought by such meanes, as our Writers out of an∣cient records haue deciphered. Especially by sowing enmitie be∣twixt Christian Princes, by seeking supportance now from one then from another, as seuerall Popes, for the most part by-stan∣ders in such broiles, yet skilfull to bet alwayes on the fairest side, saw fittest occasions; vntill 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 still of seuerall lines, and different parentages, none of them were dispo∣sed to continue any ancient, or hereditarie fohood with the poste∣ritie of their predecessors greatest enemies, as lineall descents of royall Families, out of their personall loue vnto their Ancestors,

vsually doe, vnto the great damage of their state and Countrie. It is significantly spoken by the Euangelist, That the ten Kings should giue their authoritie vnto the beast;* 1.97 thereby instructing vs, that Antichrist should grow great by Princes fauours, and graci∣ous priuiledges bestowed vpon him, not as the Iesuite absurdly imagines, by taking authoritie vnto himselfe by strong hand be∣fore it was giuen, as the Turkes, or Saracens, or other Barbarians haue done.

But to proceede; not the Infidelitie of Turke, of Iew, or Sara∣cen, not malignant Apostasie is to be compared with this kinde of Idolatrie, and blasphemie we now dispute against. The Turke ca∣lumniates the Crosse, the Iew accuseth Christ himselfe as an im∣postor: but neither make him Author, or approuer of such impie∣ties as they commit. The Iesuite Fathers such prodigious villa∣nies, as his soule from Satans suggestion hath conceiued, vpon his Sauiour: all other Heretikes, or Idolaters, Turkes, Infidels, or Apostataes doe then only, or principally offer contumelies vnto Christ and Christianitie, when they open their mouthes, and vent their bitternesse against him. But of this Whoore and her atten∣dants, that prouerbe is most truely verified, Siue scortum bened••cat siue maledi••••t perinde est. The contumelies offered by them to Christ are all one, (alwaies most grieuous) whether they blesse or curse; whether they magnifie or blaspheme his holy Name. Whilest they professe such absolute allegeance to the Pope, the Sonne of perdition, Christs greatest enemie; in taking our Re∣deemers praises in their mouthes: they doe but adde prophane scurrilitie vnto blasphemie, vsing him herein more contemptu∣ously then the Souldiers, which bowed their knees vnto him, but buffet his face; salute him as king, and yet wound his head by putting a crowne of thornes vpon it.

9 But some out of charitie, not to bee blamed, will here de∣mand: Doe all the Maintayners of this strange doctrine expresly and wittingly conceiue as meanely, or despitefully of Christ, as these dissolute Roman Souldiers did, though willingly (for their owne aduantage) to cloake their secret scoffes, and mockerie of his spirituall Kingdome with outward demeanure, more decent and reuerent then the others vsed? Doe all the learned of that Re∣ligion in heart approue that commonly reported saying of Leo the

tenth, Quantum profuit nobis fabula Christi; and yet resolue, as Cardinall* 1.98 Carafa did, quoniam populus iste vult decipi decipiatur, to nussle the people in their credulitie? For mine owne part, as yet I cannot thinke so, though I haue beene friendly censured for saying the contrarie. Many of them, I am perswaded, thinke they honour Christ as much, as the best in reformed Churches doe. But doth this their conceipt, or imaginarie loue to him, lessen their wrong, in respect of those contumelies offered him by the Heathen? Rather (in the learned) it is a symptome of that grie∣uous plague, inflicted vpon the Iewes, That seeing, they should not see, that hearing, they should not heare, nor vnderstand: no signe at all of better reall affection towards Christ, but rather a token of greater seruilitie vnto Satan, or of that strange spirituall drun∣kennesse spoken of by the Euangelist. Their hearts and heads are not acquainted; the one endites what Satan suggests, and moues their outward members to act what he commands; the other in∣terprets all done in honour of Christ, as if a man should bee so deeply intoxicated with some pleasant poyson, as to enforce it vpon his dearest friend, for an extraordinarie daintie. Finally, that these great Clearkes should thus acknowledge Christ for the Re∣deemer of the world, and yet admit euery Pope for his Compeere, and thus deuoutly embrace the doctrine of Deuils, is an vndoub∣ted document, they are the sworne followers of Him, whose com∣ming is by the working of Satan, with all power and signes, and lying wonders, and in all deceiueablenesse of vnrighteousnesse amongst them that perish. That which especially causeth many of vs to doubt, whether the Iesuites doe not equiuocate, when they speake well of Christ, is, because their learning and iudgement are, on the one side so great, and this imagination on the other so prodigi∣ously absurd and sottish, as one cannot possibly better brooke the others companie in the same heart or braine, then the most flou∣rishing Prince, or Potentate in the world could the beastliest slut∣tish shee-foole liuing for the only consort of his bed; howsoeuer these cunning Panders in pride of their nimble wits may hope to betroth more simple soules into this out-cast of hell. And though experience in some sort hath proued it true, that no opinion was euer proposed so absurd, but found some Philosopher for it Pa∣tron: yet this imagination of the Popes transcendent authoritie,

farre exceeds the limits of any experiments or obseruation made in Philosophers, answerable to the former axiome. Notwithstan∣ding the more their infatuation, of whom we speake, exceeds the bounds of all folly or vanitie meerely naturall, the more it ascer∣taines to vs the truth of the Apostles prediction in the place late cited.* 1.99 Doubtlesse because they receiued not the loue of the truth, there∣fore hath God sent them strong delusions, that they should beleeue lyes. The fulfilling of which prophecie is most conspicuous in the mo∣derne Iesuites, the principall maintayners of this doctrine. For were they not men of rare wit and exquisite learning, were not this opinion withall of all that are or can bee imagined the most sottishly improbable, and preposterously impious; the print of Gods finger, thus confounding their braine, could not be so emi∣nent or discernable. The first bait, cast out by Satan, was but to draw the Romish Cleargie vnto practices, so suspicious amongst the people that they could not be iustified, but by a conceipt of infallibilitie: and not checking their pride, being challenged of er∣ror in doctrine, and impietie in their dealings; the Lord gaue them ouer to beleeue this monster of falshood and vntruth, a bottomlesse pit of hypocriticall preposterous blasphemies.

10 Would to God the daily ambitious practices of many, that are or would be in great place amongst vs, the pronenesse of most to transgresse the bounds of lawfull authoritie, and their vn∣readinesse to recall their errors though neuer so grosse, their ex∣treme impatience of all impeachment by men, as farre their Su∣periours in spirituall graces, as their inferiours in secular dignitie; did not plainely shew the passage from that point, where these mens resolutions anchor, vnto this new Tyre, the Rock of honor, and seate of pride, to be but short, and the transportation easie, if opportunities of Time and Tide did serue them. But of the parti∣cular temptations, and opportunities that did first driue the Ro∣manists into this harbour, as also of inueterate errors in other points, and reliques of Heathenish dispositions, whereby they two others after them, elsewhere (according to my promise) if God permit. At this time it shall suffice to haue waded thus farre in these vnpleasant passages, for discouering the enemies weake∣nesse in his new Fortifications, or Repalliations rather of such breaches, as our ancient Worthies haue made in their imaginarie

Rock of strength. Now as my soule and conscience in the sight of God, and his holy Angels can assure me, these imputations of blasphemie, sorcerie, and preposterous Idolatrie, I haue laid vpon this fundamentall point of Romish faith, are most true, though much lesse exaggerated then it deserues: so againe, I must con∣fesse, it hath in some sort euer gone against my conscience, pub∣likely to discipher or display her abominations. For my little ex∣perience of this present ages temper too well instructs me, what great offence is oftimes hereby giuen to men, as weake in faith as strong in their perswasions of it, to slatter themselues in their hy∣pocrisie, or make them seeme vnto themselues, men rightly reli∣gious or throughly sanctified, whilest they measure their loue to true religion by their hatred vnto this doctrine of Deuils, or com∣pare themselues with Priests and Iesuites, as they are painted out in their natiue colours by eloquent and learned Pastors. But his iniquitie be vpon his owne head, that thus peruerts my labours, vndertaken for his good, vnto his harme. For vnto a quite con∣trarie purpose haue I set forth this survey of Romish blasphemie, in a larger volume then first I meant it, euen to stirre vp my selfe, and euery Professor of true religion, vnto serious amendment of our liues, to hold fast our faith, by holding vp hands pure from briberie and corruption, by lifting vp hearts and mindes void of all guile and hypocrisie, ardently zealous of euery good worke, vnto the Lord our God continually; least such swarmes of Ca∣terpillers and Locusts, as haue chosen Beelzebub for their God, de∣uour this land, Mortis modus morte peior. To thinke such should be the instruments of our woe, will vnto most of vs, I know farre surpasse all conceipt of any other woe it selfe, or miserie that in this life can befall vs. And yet whilest I consider what God hath done of old to Israell his first borne, and Iudah his owne inheri∣tance: the ouerplus of our ingratitude towards him for all his goodnesse, especially our wilfull continuall abusing these dayes of peace, more and more sweet and gracious then Ierusalem it selfe, the vision of peace, did euer see so long together without in∣terruption; I am, and haue beene, as my publique meditations can testifie, for these few yeares of my ministerie, possessed with continuall dread, least the Lord in iustice enlarge his threatnings denounced against Iudah vpon this Land. Fearefull was that mes∣sage

vnto Hierusalem, I will bring the most wicked of the Heathen, and they shall possesse their houses: but more terrible is our doome, if this sentence be gone out against vs, I will plague you by the wic∣kedst amongst the Christians, by men more cruell, proud, and inso∣lent, then Babylonian, Turke or Insidell, or any other enemie of Christs Church hath beene, or could be, vnlesse Christians or Ie∣suites in name or shew, they were meere Antichristians, or Barie∣sus heart and affection. Such titles we readily giue, and willing∣ly heare giuen vnto Loyolacs infamous broode. But if our wayes shall continually proue as odious vnto our God, as these termes import that Societie is vnto vs: what haue we done? Surely tyed our bodies to the stake of iustice, by the wickednesse of our hands, and proud imaginations of our polluted hearts; whiles our ton∣gues, in the meane while, haue set our cruell executioners hearts on fire, more grieuously to torment, to consume and deuour vs.

11 But though likelihood of their preuailing against vs bee, without our repentance, great, and their crueltie, if they should preuaile, more then likely to be most violent: yet this their hope it cannot be long.

Tu quo{que} crudelis Babylon dabis impia paenas, Et rerum instabiles experiere vices.

The Lord in due time will turne againe the captiuitie of his peo∣ple, and the now liuing may liue to see these sonnes of Babel re∣warded, as they haue long sought to serue vs. Their shamelesse Apologies for equiuocation, and this old charme of Templum Do∣mini, which like vnluckie birds alwaies flocking, or frogs croaking against ill weather, they haue resumed of late with ioynt impor∣tunate cryes (albeit with these they bewitch the simple, & choake the worldling or carelesse liuer, that accompts all serious thought of Religion his greatest trouble) sound vnto harts setled in grace, or minds illuminated with the spirit of truth, but as the last crack∣lings of Lucifers candle, sometimes shining in the Roman Lan∣therne as the morning starre, or an Angell of light, but now so farre spent and sunke within the socket, that it recouers it wonted brightnesse but by flashes; nor can his nostrils, that is able with the least breath of his displeasure from heauen in a moment to blow it out, any long time endure the smell. Euen so, O Father, for thy sonne Christ Iesus sake; euen so, O Christ, for thine Elect

and chosens sake, impose a period to our grieuous sinnes against thee, and our enemies malice against vs: infatuate their poli∣cies, enfeeble their strength, and preuent them in their Deuillish purposes, that seeke to preuent thee in thy iudgements, by setting the world in combustion be∣fore thy comming. Amen.

Notes

• * 1.1

  In the begin∣ning of the se∣cond Section.
• * 1.2

  Valentian Tom. 3. in A∣quin. dis 1. q. 1. de obiect. fidei puncto. 1. Vide verba integra L. 2. Sect. 4. c. 5. parag. 16. & 17
• * 1.3

  In what sence it is true: hee that hath not the Church for his mother hath not God for his father.
• * 1.4

  Lib. 2. Sect. 1. cap. 46. & 7. seq.
• a 1.5

  Lib 2 sect 3. cap. 1. Parag. 6.
• * 1.6

  The obiect of the Apostles faith, and ours the same, though the manner of our app••ehending it differ.
• * 1.7

  Eorum hic erro∣rem dissimulare non possum, qui asserunt, fidem nostram eò tan∣quam in vltimā credendi causam reducendam esse, vt credamus ec∣clesiam esse ve∣racem, cui prius (inquiunt) assen timur per fidem acquisitam, quam per infusam. Quod si verum esset, prima ratio formalis infusae fidei non esset veritas increata, sed creata. Praeterea Apost••∣li & Prophetae resoluebant vlti∣mo fidem suam in diuinā & autho∣ritatem & veri∣tatem. Ergo nos in humanam Ec∣clesiae authorita∣tem fidem no∣stram non res••l∣uimus. Eadem e∣nim fides est, i∣dem{que} proinde habet obiectum, rationem{que} formalem. Confirmat autem hoc, vel maximè, quod ea quae per accidens contingunt, obiecto alicuius habitus, non variant illius obiecti formalem rationem: sed articulos credendos proponi per hos, aut illos homines, per accidens omnino contingit. Cum erga Prophetae & Apostoli assentirentur articulis fidei, quia Deus reuelauit: eandem quo{que} nos credendi rationem habebimus; Nisi fortè fides nostra non est virtus Theologica, cuius videlicet prima & formalis ratio, si his credimus, non diuina, sed humana verita•• est. Canus. Lib. 2. de loc. Theol.
• * 1.8

  At (inquit Catharinus) soli fidei Catholicae conuenit, vt ei fallum subesse nequeat, quoniam est de obiecto probato ab Ecclesia. Fidei autem diuinae particulari falsam subesse potest, quoniā est de obiecto non probato ab Ec∣clesia. Respondeo nouam, atque inauditam hanc esse doctrinam, vt fidei diuinae poss•••• subesse falsum, antequam e∣ius obiectum probatum fuerit ab Ecclesia. Probatio enim Ecclesiae facit vt omnibus innotescat, obiect••m illud esse reuelatum à Deo, & propter hoc certum, & indubitatum; non autem tribuit firmitatem verbo Dei aliquid reue∣lantis. Ita{que} implicat contradictionem, vt aliquid sit reuelatum à Deo, & possit ei subesse falsum, siue illud ab Ec∣clesia probatum sit siue non sit. Alioqui quod CHRISTVS Paralitico & Magdalenae dicebat, Remittuntur tibi peccata tua, poterat esse falsum, quia nondum fuerat ab Ecclesia approbatum; quis ita desipiat vt verba CHRISTI ab Ecclesiae approbatione pendere arbitretur: Et si quis infantem baptizet, cum intentione vere baptizandi, nonne hereticus censebitur, si dabi••et an 〈◊〉〈◊〉 ille su verè iustisi catus? Et tamen non est hoc ob∣ie••••um ab Ecclesia approbatum, &c. Bell. lib. 3. de iustific. cap. 3.
• * 1.9

  Vide ••. seq. Parag. 3.
• * 1.10

  Sect. 2. cap. 1.
• * 1.11

  Vide Chap. 4. Paragr. 2.
• * 1.12

  Vide Chap. 4. Paragr. 2.
• * 1.13

  Cap. 8. Parag. 4 &c. 2. Parag. 10
• * 1.14

  The place is quoted in the second An∣notation, Parag. 5.
• * 1.15

  Vide Annot. cap. 4. Parag. 5.
• * 1.16

  Ex quo intelli∣gitur eos qui in Scriptura repre∣henduntur, quod priuatis reuelati∣onibus non cre∣diderint, vt Sara Genes 18. Zachae∣rias Lucae 1. non propter infideli∣tatem propriè, vt est vitium contra fidem Catholicam, re∣prehendi, sed propter impru∣dentiam & du∣ritiem ••ordis. Pertinet enim ad prudentiam infusam, & ad donum Consilij, eiusmodi reuela∣tionibus priuatis assensum praebe∣re vel negare, consideratis circumstantijs, quae docent eas esse à Deo vel non: Et illae personae commemoratae, ex prudentia & dono consilij credere illis debuissent. Valent. Disp. 1. Quaest. 1. De obiecto fidei. Punct. 1. The ground of this Position is, because, Sola Diuina Reuelatio ab Ecclesia proposita est obiectum fide▪
• * 1.17

  Vide lib; 2. Sec. 4. cap. 5. Parag. 19. Ratio credendi est causa credendi
• * 1.18

  Valent. Tom. 3, in Aquin. Disp. 1 Quaest. 1. De ob∣test. fidei, Punct. 1. His words are quoted. lib. 2. sect. 4. cap. 5, Parag. 16.
• * 1.19

  Lib. 2, Sect. 2. Cap. 5. §. 8.
• * 1.20

  Voluit igitur de fide supernatu∣rali indistin••le l••qui prout dif∣fert à fide natu∣rali & acquisi∣ta: & vim gene∣randi fidem ha∣bere, quicquid ad actum siue ex parte poten∣tiae, siue ex parte obiecti est neces∣sarium. Verum tunc, vt Scrip∣turae vis haec con∣cedi potest; sic nequaquam de∣bet excludi Ec∣clesia, quae respe∣ctu nostri est causa proponens, vt est supra explicatum. And a little after; authoritas Ecclesiae proponentis, & loquentis Dei in Scriptura re∣spectu actus fidei, se habent vt lumen, & color, respectu visionis albi; vel quemadmodum potentia, & disposi∣tiones in materia se habent, respectu actus informationis formae substantialis: & quod consequens est, quae habetur fides à Scriptura Dei mentem continente, eadem habetur ab Ecclesia & qui libri sint verbum Dei, & quis sit verus scripturae sensus indicante. Sacroboscus Det. Decr. Trid. & Sentent. Bellarm. Cap. 6 Parag. 1. Pag. 105.
• a 1.21

  Vide Annot. Cap. 5. Parag. 4. Viget (Whittakerus) qui sensum aliquem amplectitur propter nullam aliam causam, risi quia sit Ecclesia statuit, non propter Propheticam & Apostolicam Scriptur••m in, tribuit ••ugustiorem authoritatem Ecclesiae quam Scripturae: sed cum in fide haec du•• sint, quid & propter quid, Pap••stis, propter quid, est sola authoritas Ecclesiae. Verūs espōdetur, id esse falsum: quae enim credimus propter Ecclesiam proponentem, simul etiam credimus propter Deum loquentem, verbo suo scripto vel tradito▪ vt est aliàs explicatum. Sacrobos. pag. 125.
• * 1.22

  At inquies, quā∣do Papistae di∣cūt se certo statu∣ere, id quod Ec∣clesia definit esse verum: proposi∣tiones ipsas sta∣tuunt esse vera••, vel quia Ecclesia id illis dicit, vel non quia Ecclesia dicit, sed quia Scriptura dicit. Si primum, nullum discrimen inter Deum & Ecclesiam statuetur, nam hoc proprium solius Dei est, vt id verum esse credamus quod ille dicit, nullam aliam quaerendo rationem. Sin secundum: summa authoritas desiniendi, non Ecclesiae, sed scripturae de∣fertur. Verum ne in aere disputemus, vt saepe solet adversarius, Catholici omnes firma fide credunt Ecclesiam in nulla fidei quaestione determinanda errare posse: vbi igitur Ecclesia desinit aliquid esse de fide, id illi hoc Theo∣logico discursu concludunt esse certum. Ecclesia non potest aliquid non verum profidei dogmate credendum propo∣nere. At hoc Ecclesia pro d••gmate fidei proponit credendum: est hoc ergo certum. In qua ratiocinatione medius terminus est determinatio Ecclesiae, atque ita, quo sensu medius terminus dicitur causa cognoscendi conclusio∣nem, dici potest definitio Ecclesiae causa, propter quam haec conclusio, vt est terminus praedicti discursus, cert•• persuadeatur. Ab sit vero vt quicquid per modum medij est causa certae cognitionis, eo ipso aequetur Deo. Secus enim angulus externus foret Deo aequalis, nam per hunc cognosco omne triangulum habere tres angulos aequales duobus rectis. Atque haec solutio perspicua est, solum aduertat, qui minus exercitatos habet sensus, dictam con∣clusionem, vt pendet ex discursu facto. pertinere ad habitum Theologiae (qui quidem certus est; quemadmodum est habitus fidei & scientiae: est tamen ab vtroque distinctus; vt verior tenet Theologorum sententia) nam aliae ratione pertinere potest ad habitum fidei, quatenus assensu simplici sine discursu creditur, & tunc Ecclesiae definitio non se habet per modum medij termini, sed per modum sufficientis propositionis; & authoritas Dei lo∣quentis verbo suo scripto vel tradito in loco ex quo petitur desinitio, est formalis ratio credendi: ita vt istae duae ra∣tiones subordinatae, sunt causae coniunctae actus fidei, qui exercetur circa propositionem definitam, sicque, quemad∣modum ait Aristoteles, non Policletus nec statuarius, sed Policletus statuarius est causa statuae, dicere possumus: non definitio Ecclesiae per se & solitariè, nec solus locus ex quo petita est definitio Ecclesiae, est causa assensus fidei. Sed definitio & locus, illa vt causa si••e qua non, authoritas Dei loquentis in hoc, vt formalis ratio obiecti. Sacro∣bos. def. Decr. Trid. & Sent. Bellarum, c. 6. §. 1. p. 115.
• c 1.23

  See the an∣notations. Sect. 2. c. 2. Par. 1.
• * 1.24

  His words are quoted in the Annotat. §. 6. of this chapter.
• * 1.25

  Rectè illud quidem à Caie∣tano dictum est, Fatuam esse quaestionem, si quis alterum interroget, cur credat primae veritati reue∣lanti. Nam in primam verita∣tem vltimò f••t resolutio assen∣sus Fidei, atque aedeo propter illā vltimò fides as∣sentatur. Ita{que} nō est quaerend•• vl∣terius ratio, qua∣re fides assentia∣tur. Sed solum potest quaeri vlterius, vnde habeat illa prima veritas, vt sit prima veritas •• Et tunc respondendum est, id habere se∣cundum nostrum intelligendi modum ex diuinitate, cuius attributum et quasi passio est, & quae neque falli neque sallere potest. Valent. tom. 3. in Aquinat. Disp 1 quaest: 1. de obiect. fidei. punct. 1.
• * 1.26

  Sect. 2. cap. 2. §. 1.
• c 1.27

  Bellar. loco citato.
• * 1.28

  Vide Arnob. & Sacrobosco, c. 4. Parag. 5.
• * 1.29

  Vide Sect. 1. Parag. 7.
• * 1.30

  Resolution twofold: either of obiects be∣lieued, or of our beliefe, or perswasions concerning them.
• * 1.31

  Laurentin. de Risu.
• * 1.32

  That acording to the Iesuites owne Princi∣ples, the Chur∣ches infallibili∣ty doth so ter∣minate all doubts or de∣mands in mat∣ters of faith, as the immediate or prime cause, doth all doubts or questions concerning any demonstrable effect.
• * 1.33

  Sect. 2. cap. 2. §. 1.
• * 1.34

  Ecclesiastes, 12. ver. 11. Hoc loco Salomon do∣cet, inquit Bel∣larminus, non esse vlterius in∣quirendum, sed quiescendum pe∣nitus, quando sententia data est à summo Pasto∣re, adiuncto prae∣sertim consilio sapientum. Quod si haec dicuntur de Sacerdote veteris Testamē∣ti, quanto m••gis dici possunt de Sacerdote Testa∣menti noui, qui longe maiores promissiones à Deo accepit. Bellar, de verb. Dei, lib. 3. c. 4.
• * 1.35

  At dices, quan∣do Ecclesia defi∣nit, ex verbo Dei scripto, vel tradito, semper definit: ne{que} e∣nim amplius ac∣cipit nouas reue∣lationes & assi∣stentia spiritus sancti ibi promis∣sa, est tantum ad ea, quae iam reuelata sunt, cognoscenda: ergo à primo ad vlti∣mum, quod ter∣minat controuer∣sias, & quod iu∣dex est quaestionū fidei, est verbum Dei. Respondeo: quo∣niam nobis non constat certò, quis sit verus Scripturae sensus, nisi per vocem Ecclesiae, quae nostras audit contentio∣nes, & respondet, Ecclesia Iudex est, quamuis iudicet ex Dei verbo, quod illa scrutando et examinando, propter as∣sistentiam spiritus sancti, semper rectè intelligit. Si autem quilibet nostrum haberet infallibile donum intelligendi verbum Dei, alio iudice non indigeremus. Nam hoc, fidei veritates continet, sed quoniam ita non est, verbum Dei respectu nostri, non habet rationem iudicis: non quasi certā & veram non contineat sententiam, sed quia de eius sensu per nos ipsi nequimus infallibiliter esse certi, sicut certi sumus de mente Eccles••ae, quae & audire & referre potest voces; vnde liquet deesse aliquid scripturae comparatione nostri, quo minus noster iudex esse queat, quod non deest Ecclesiae. Sacrobos. Def. Decr. Trid. & sentent. Bellarm. cap. 6. §. 1. These words imme∣diately f••llow vpon the last quotation (out of the same author) cap. 2 § 5.
• * 1.36

  A rule in Lo∣gick by some much miscon∣strued. Whose misconstructiō not impeched might in some sort shroud the Romanists sot∣tishnes in this Argument.
• * 1.37

  Aueroes.
• * 1.38

  Faith cannot be resolued in∣to any definite branch of the First Truth.
• * 1.39

  Vide annor. cap. 15. Sect 3. paragr. 2.
• * 1.40

  Secundum le∣gem Dei ordina∣riam, vt quis per habitum fi∣dei Christianae a∣licui veritati re∣uelatae assentia∣tur, praeter ipsam reuelationem, necesse est huius∣modi veritatem ab Ecclesia pro∣poni, tanquam à Dèo reuelatam, & side creden∣dam: non quia haec Ecclesiae pro∣positio sit de rati∣one formali ob∣iecti fidei, sed quiae est conditio quae∣dam requisita: sine qua ordinariè assensus fidei Christianae non e∣licitur. Valent. Tom. 3. in A∣quinat. Disp. 1. Quaest. 1. de ob∣iecto Fidei. Punct. 1. As∣sert. 3.
• * 1.41

  Quarto, neces∣se est nosse, exta∣re libros aliquos verè diuinos, quod certè nullo modo ex Scrip∣turis haberi po∣test. Nam etiamsi scriptura dicat, libros Propheta∣rum, & Aposto∣lorum esse diui∣nos, tamen non certo id credam, nisi prius credide ro Scripturam, quae hoc dicit, esse diuinam. Nam etiam in Al••orano Mahu∣meti passim legi∣mus, ipsum alco∣ranum de coe••o à Deo missum, & tamen ei non eredimus. Ita que hoc dogma tam necessarium, quod scilicet aliqua sit Scriptura diuina, non potest sufficienter haberi ex sola Scriptura. Proinde cum fides nitatur verbo Dei, nisi habemus verbum Dei non scriptum, nulla nobis erit fides. Bellar. lib. 4. de verbo Dei. Cap. 4.
• * 1.42

  Dices Catholi∣cos quosdam re∣iecisse nonnullas Scripturae veras partes, quas ca∣ruisse Spiritu sancto nos inde non affirmamus: Responde, quod si illi caru••ssent pro∣positione Eccle∣siae pro al••s libris sicut pro illis, po∣tuissent quoque de tota Scriptura siue peccato du∣bitare, iuxta il∣lud Augustini: E∣go Euangelio non crederem, nisi me Ecclesiae commo∣neret authoritas. Et pari modo, vos qui Ecclesiae au∣thoritatem in praescribendo, & de fi niendo, quae sunt fidei, faci∣lis insuff••cientem, qua ratione ali∣quas Scripturae partes sine sccle∣re (vt dicilijs) re∣pudiatis; eadem possetis & reli∣quas. Sacrobos. Def. Decr. Trid, & Sent. Bellar. cap. 6. §. 1. Par. 85. Vide eundem pag. 109.
• * 1.43

  Vide Sect. 1. § 2, &c. et 7.
• a 1.44

  Septimo necesse est, non solum Scrip∣turam posse legere, sed etiam intelligere. At saepissimè Scriptura ambigua et perplexa est, vt nisi ab aliquo, qui errare non possit, explicetur, non possit intelligi, igitur sola non sufficit. Exempla sunt plurima: nam aequalitas di∣uinarum personarum, processio spiritus sancti à Patre & Filio, vt ab vno principio, peccatum originis, descensus Christi ad inferos, et multa similio deducuntur quidem ex sacris literis, sed non adeo facile, vt sisolis pugnandum sit Scripturae testimonijs, nunquam lites cum proteruis finiri possint. Notandum est enim, duo esse in Scriptura, voc es scriptas, et sensum in cis inclusum; voces sunt quasi vagina, sensus est ipse gladius spiritus. Ex huduobus primum habetur ab omnibus, quicuuque enim novit literas, ••otest ligere Scripturas: at secundum non habent omnes, nec possumus in plurimis locis certi esse de secundo, nisi accedat traditio, Et hoc fortè dicere voluit Basi∣lius de spiritu sancto, cap. 27. Cum ait, sine traditionibus non scriptis Euangelium esse purum nomen, id est, esse tantū voces & verba sine sensu. Bellar. lib. 4. de verbo Dei cap. 4.
• * 1.45

  Quod caput religionis maius aut celebrius est; quam mysterium sanctiss••mae Tri∣nitatis; quae triū personarum a∣struitur diuini∣tas? hoc tamen tam parū clarè in sinuatur in scrip∣tura, vt contra∣rium è sacris li∣teris ita probabi∣liter at{que} vt vide∣batur verè docu∣erint Ariani; vt totos 300. annos vexarint Ecclesi∣am, orbisque aliquando vniuersus se fuerit (Hieronymo teste) miratus Arianum. Immo hodie docetur in Transil∣uania, & tum scriptis libris, tum publicis disputationibus, defenditur, multo acrius & melius, quam in hoc regno Parlamentarianismus. Atque vt liberè fatear quod res est, nisi me Ecclesiae authoritas commoueret, quam certissi∣mè credo in vero Scripturae sensu assignando errare non posse, non facile ex Scriptura c••lligerem eum sensum; qui habet Deum esse natura vnum, & personis trinum, ita vt naturae vnitas, numerosa sit, & personarum distinctio realis: praesertim vero cum pugnare planè cum naturae lumine videatur, vt personae sint inter se realiter distin∣cte, & simil realiter identisicatae, diuinae essentiae, vni & simplicissime. Sacrob. Def. Decr. Trid, cap. 6. Par. 1.
• * 1.46

  Iohn 4.
• * 1.47

  Iob. 34. v. 3.
• * 1.48

  The principall difficulties in the Romists o∣pinion, wherto no sufficient answere can be giuen.
• * 1.49

  Aduerte Se∣ctarios, vt supra insinuaui, nullius Ecclesiae authoritate, tanquam suffici∣ente proponente vti, ne quidem suae; Sed tan∣quam proponen∣te nudè: nam sibi assumunt Ecclesiae senten∣tiam corrigere quando libet, & tunc oppo∣nunt Christum Ecclesiae, quasi Ecclesia aliud proponeret, Christus vero aliud doceret; si autem illam Ecclesiam pro sufficiente ha∣berent, oporteret in omnibus suam sententiam cum illa conformare. Vnde si quando verae Ecclesiae authoritate ••tuntur: ne tunc quidem de veritate revelata fidem habent, sicut non habet ille scientiam, qui medio quidem vtitur necessario, existim••t tamen illud solum esse probabile. Nam ad fidem non solum opus est vt Ecclesia sufficienter credenda proponat infallibili illa sua authoritate, quam à Christo habet nos docendi, & qui libri doctrinam di∣uinam contineant, & quis ve••us sit eorum locorum qui in controuersiam vocantur sensus: sed etiam necesse est vtatur homo Ecclesiae propositione formaliter, & s••fficiens est, scilicet in illam tendendo vt in infallibilem. Sa∣crobos. Def. Decret. Trid. & Sent. Bell. Cap 6. par. 1. pag. 94.
• * 1.50

  Ad discernēdam doctrinam ortho∣doxam praeter habitum fidei in intellectu, & su∣pernaturalem spiritus sancti concursum, ha∣benti habitum fidei debitum, quae se tenent ex parte subiecti: requiruntur praeterea alia duo ex parte obiecti, quorum si desit alterutrum, facultas nunquam obibit proprium actum. Horum vnum est, vt propositio credenda, sit reuelata à Deo; alterum, vt nobis sufficienter proponatur, Deum illum revelasse: necessitas prioris hinc ostenditur, quoniam illa qualitas siue habitus, quae dicitur fides diuina, & supernaturalis, & inter virtutes theologi••as est origine prima, suapte natura ad hoc est determinata, & ••imitata, vt inclinet tan∣tum ad ea, quae sunt à Deo dicta, & quidem obscurè. Secus enim, si euidens nobis foret mysteria fidei à Deo esse reuelata, eum lumine naturae notum sit illum non posse mentiri, aut falsum dicere, de ijs haberemus scien∣tiam. §. Posterioris verò causa est, quòd cum non videamus fidei mysteria esse à Deo testificata, necesse est nobis proponantur tanquam à Deo revelata, idque suffi••i••••t••r. Quoniam insufficiens propositio obiecti, per∣inde est ac nulla propositio, vt patet exemplo luminis, quod oculo proponit videndos colores. Quando enim lu∣men est in gradu valdè remisso, colores discernere nequimus: non quod desit obiectum; sed quoniam deest sufficiens lumen in medio, illustrans obiectum.
• * 1.51

  Iā igitur qui ab authoritate Ec∣clesiae recedu••t, & contenti sunt veri∣tates fidei esse in Scripturis à Deo reuelatas, sibi promittentes spi∣ritus sancti con∣curium ad actus fidei eliciendos, sufficiente propo∣nente carent, at∣que similiter fa∣ciunt, ac qui sine lumine sibi pro∣mitteret conspe∣ctum colorum in area, eo quod ha∣••eat colores ante ••culos positos et praeditus sit fa∣cultate videndi, cum qua Deus paratus est quo∣ties volumus concurrere. Nam nunc mortui sunt Prophetae, mor∣tui Apostoli, Christus in coe∣lum recessit, & nobis omnium loco reliqu••t Ecclesiam; cuius authoritatem cum ad••uc in terris ageret ipse stabiliuit, & tum miraculis, tum alijs rationibus confirmauit, & quantum opus est etiam nunc confirmat. §. Haec nostra vult magistra sit, hanc audiamus, ab hac quid à Deo per Prophetas, & Apostolos dictum sit, & quo sensu vnumquodque intelligendum sit, accipiamus: ••••que expectandum est, vt Deus temere, & passim per interni luminis copiam nobis suppleat vt••••m propositionis externae, vt fecit primo parenti, & Paulo, qui neque ab homine, neque per hominem, sed per reuelationem Iesu Christi accepit Euangelium: haec enim pri∣uilegia sunt. Sacroboscus pag 93. & 94. Def. Decret. Trid. & Sent. Bellarm. Cap. 6 part. 1.
• * 1.52

  Act. 9. v. 17.
• b 1.53

  The latin are quoted §. 4.
• * 1.54

  Sect. ••. cap. 8. parag. 12.
• a 1.55

  Sect. 1. §. 11.
• * 1.56

  Vide sect. 2. c. 2. par. 12. & 13.
• * 1.57

  Bellar. L. 3. de verbo Dei. c. 8. Sacrob. p. 132.
• a 1.58

  Sacrobos••us in∣stances to e∣lude Docto•• Whittakers ar∣gument (as he proposed it) doe plainly confirme our inference. At vrget Whitake∣rus: cum Au∣gustinus ita erat dispositus vt non crederet, nisi ipsū Eccle. authoritas cōmoueret; autho∣ritas Ecclesiae erat sola causa fidei ip∣si{us}, ergo fides quā tūc habebat nō e∣rat diuina: Nā hac praeter authori∣tatem Eccl▪ res∣picit etiā autho∣ritatē Dei. Pro∣bat antecedens, nam particula (nisi) omnes a∣lias causas remouet, praeter eā cuius fit expressa mentio: Huius autem rei testes vocat omnes Grammaticos. Verum meminis∣se debuisset re∣gulae D. Dioni∣sij: Bonum ex integra causa, malum autem ex quolibet defectu. Vt ponatur effectus, necesse est omnes causas concurrere; At vt impedia∣tur satis est vnam deesse. Ita{que} omnes istae propositiones sunt verae. Nisi Augustinus (quem etiam ipse fatetur san∣ctum, imo sanctissimum) habuisset intellectum, non fuisset beatus. [Nisi fuisset Deus, Augustinus non fuisset bea∣tus] [nisi habuisset fidem Augustinus, non fuisset beatus.] Pag. 133. Now as the particle (nisi) in his first instance, excludes all Creatures saue intelligent: in the second all intelligent, saue such as shall en∣ioy the sight of God: in his third all saue the faithfull, from blessednes: So in this our instance, the same particle excludes all credence of the Gospell, beside that credence wee giue vnto the Church.
• a 1.59

  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.
• * 1.60

  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 1.61

  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.
• * 1.62

  * Vide chap. 4. Parag. 5. & Arnob. & Sacrob.
• * 1.63

  Aristot. l. 1. post. cap. 2.
• * 1.64

  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.
• * 1.65

  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.
• * 1.66

  The two main branches of Romish infide∣lity springing from her for∣mer two posi∣tions.
• * 1.67

  Math. 4. v. 5.
• * 1.68

  Luke 12. 48.
• * 1.69

  An obiection which might bee made in fauour of the Romanists, an∣swered and re∣torted.
• * 1.70

  Vide Sect. 2. cap. 1. & Sect. 4. c. 4.
• * 1.71

  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.
• * 1.72

  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.
• * 1.73

  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.
• * 1.74

  That this do∣ctrine embol∣dens such as embrace it, to glory in villany
• * 1.75

  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.
• * 1.76

  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.
• * 1.77

  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.
• * 1.78

  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.
• * 1.79

  Psal. 14. v. 1.
• * 1.80

  The fearefull manner of Ie∣suites temp∣ting God in maintaining this argument.
• * 1.81

  Lib. 2. Sect. 4. chap. 6, Parag. 6.
• * 1.82

  His words be cited, Parag. 2.
• * 1.83

  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.
• * 1.84

  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.
• * 1.85

  Tibi nos Rulle, & istis tuis, 〈◊〉〈◊〉 omnium rerum machinatoribus, totam Italiam inermem tradi∣turos existimasti, quam praefidijs confirmaret••? colonijs occupa∣retis? omnibus vinclis deuinctā & obstrictam teneretis? vbi e∣nim cauetur, ne in Ianiculo colo∣niam constitua∣tis? ne vrbem hanc vrbe alia premere, atque vrgere possitis? non faciemus, inquit. Primum nescio, &c. De leg. Agrar. Orat. 15.
• * 1.86

  Dum haec in Belgio agerētur, Fabius Vrsinus Cardinalis à Pō∣tifice, post accep∣tum de Parisiensi tumultu nunciū, Legatus in Galliā venit. ••gitur ille vbi Lugdunum venit, more so∣lemni acceptus, multis laudibus ciniū fidem ex∣tulit, & Boido∣no illo lanienae immanis antesig∣nano palam lau∣dato, etiam ei po∣testatis plenitu∣dine gratie be∣neficium imper∣tiuit; & quan∣quam à Regijs ministris ex Io∣hannis Moruil∣lerij Cōsilio mo∣nitus, vt sobriè & parcè de eare loqueretur, non potuit sibi tem∣perare, quin Re∣gis in eo negotio prudentiam, pa∣tientiam, animi magnitudinem, publice & in pri∣uatis colloquijs vbi{que} apud omnes etiam cum delectu verborum commendaret. Thuan. l. 54. Anno 72.
• a 1.87

  Postea cum Rege collaquutus inter alia multis & enixis precibus ac rationibus ab eo contendit, vt Concilium Tridentinū, cuius publicationem, totum iam novennium in Gallia magna cum vniuerfi Christiani Orbis offensione suspensam ag••bat, in regni curijs promulgaretur, & recentis facti omnibus saeculis depraedicandi, quod ad Dei gloriam, & S. R. E. dignitatem pertineret, memoria Sacro sanctae Synodi approbatione veluti obsignaretur. Sic enim apud om∣nes tam qui sunt, qaam qui postea erunt, constituetur, non odio, aut vltione, aut priuatae iniuriae sensu Regem in tot capitum perniciem consensisse, sed ardenti Dei gloriae propagandae studio à Christianissimo Principe datum, vt quod stante Protestantium factione sperari non poterat, ijs sublatis, majorum religio, hoc est, Catholica Apostolica Romana, quae per Synodum Tridentinam à sectario veneno asseritur, citra controuersiam ac sine exceptione per v∣niu••sas Franciae ditionis prouincias constitueretur. Ibid. Vnlesse the French King had beene inforced to make a contrarie Apologie before this Legate came into France, this bloudie massacre had beene authorized by the Sea Apostolical; as appeares from the same Authors words immediately following. His & alijs rationibus saepius apud Regem repetitis, quae magni in Aula Romana ponderis, pleris•• etiam apud nos speciosae videbantur, quo minus Rex ac Regina acquiescerent, obstabantiam sumpta ad excusandum factum consi••••a. Nam diplomatis postea promulgatis Rex contra contestabatur, non odio religionis, sed ad reuin••••ndam Colinij ac se∣quacium 〈…〉〈…〉, que iussu suo Lutetiae acta essent, accidisse, exemplum{que} ad 〈…〉〈…〉 suo cum dolore grassatū essè: id{que} literis, orationibus ac libellis illis, de quibus diximus, vbi{que} inculcabatur.
• * 1.88

  Notādum est, duobus ••od••s posse aliquem canonizari, vno modo particula∣riter, ita vt so∣lum in vna Pro∣uincia, aut Dioe∣cesi habeatur Sanctus, & co∣latur pro Sancto. Alio modo gène∣raliter, ita vt in tota Ecclesia ha∣beatur pro San∣cto, nec vlli lice∣at de eius sancti∣tate dubitare. Primo modo ca∣nonizare poterat quilibet Episco∣pus, vt docet Thomas Wal∣dens. lib. de Sa∣cramental. tit: 14. c. 122. & pa∣ret ex Cypria∣no l. 3. Epist 6. Tamen hoc, quod olim licuit, modo non licet. Siquidem Alexāder 3. & postea Innocentius 3. videntes abusus, qui o∣riebantur circa Sanctorum cultum, prohibuerunt, ne deinceps aliquis pro Sancto coli inciperet, sine Romani Pon∣tificij approbatione, vt patet cap. 1. & 2. de Reliquijs & Sanctorum veneratione. Secundo modo canonizare; id est, ita vt in tota Ecclesia Sancti habeantur, communis sententia est, pertinere ad summum Pontificem: nam id habetur c. Audiuimus, &c. Cum ex eo de Reliquijs, & veneratione Sanctorum, & venerabile, de te∣stibus & attestationibus, & patet etiam ratione; nam ad eum spectat proponere toti Ecclesiae quid sit credendum, & quid agendum in ijs, quae sunt religionis, qui Ecclesiae praeest. Dices, plurimi Sancti sunt, qui in tota Ecclesia coluntur, quos non canonizanit summus Pontifex: Prinius enim Pontifex (ni sorte sallor) qui Sanctos legatur canonizasse, videtur fuisse Leo Papa 3. Respondeo, Sanctos veteres caepisse coli in Ecclesia vniuersali, non tam lege aliqua, quam consuetudine. Sed sicut consue••udines aliae vim habent legis ex tacito consensu Principis, & sine eo nullam habent, vt patet ex B. Thoma, 1. 2. quaest 97. art. 3. Ita Sancti alicuius cultus, ex consuetudine Ecclesiarum generaliter introductus, vim habet ex approbatione tacita vel expressa summi Pontificis. Bellarm. cap. 7. de Sanct. Beat lib. 1. Vide eundem cap. 7. scilicet, San••tos non canonizatos priuatim posse coli & co∣ram alijs, sed non inomni totius Ecclesiae.
• * 1.89

  〈◊〉〈◊〉 Caeterum de locis ab exemplo & simili, tot sunt experimen∣ta fallaciarum, quet hominum capita, dum qui∣libet assequi vult quem••ibet, dum exemplo dicit se viuere talium & ta••um quos ap∣probat aut cano∣nizat Ecclesia, vel qui superio∣res eorum sunt. Qui Rectores, qui Doctores, qui Laudati. Quid facit silius, aiunt nisi quod viderit patrem sacien∣tem? Patres ta∣men optimos ipsi nolunt sed pessi∣mos hoc exemplo sequi. Vox alio∣rum, est Paulus se laudauit. Pau∣lus visiones in raptu suscepit, cur non potest modo Dominus in talibus & ta∣libus similia ope∣rari▪ Hinc con∣sictio p••••phetia∣rum, hinc mira∣culorum admo∣nitio Hinc etiam adoratio dam∣natorum hemi∣num in populis, Testis est mihi legenda imo de aderatione Canij mortui v••sum est in Vierna. Cane∣at igitur sancta sedes Romana, caueat in ea sedens Papa, quibus argumentis & ••ansis & medijs canoviz•• tio alicuius sit facienda, Gerson. Tractat. 8. De custodia Angelorum partitio 3. super Magnificat.
• * 1.90

  That Iesuiti∣call doctrine in this argu∣ment is truely and properly wicthcraft or sorcerie.
• * 1.91

  That this do∣ctrine inuerts the whole foame of Christian Religion,
• * 1.92

  Sed multos, vt auctio, qui a∣pud te plurimum possunt, fidei da∣tae ac iusiurandi pactis interpositi religio monet, qua vt nihil Principi anti∣quius esse debere minimè inficias ierim ita eos, qui pietatem suae o∣pinioni praetexūt videre etiā at{que} etiam oportet, ne dum rigidi reli∣gionis auctores haberi volunt, religionem ipsam in discrimen ad ducant, quod procul dubio ac∣cidet, si Pontifi∣cem tam neces∣sario tempore deseras, ad cuius defensionem & maiorum exem∣plum, & Fides nuper data, & tua deni{que} te pie∣tas obligat; quae omnia prius vio∣les, & diuina at{que} humana iu∣ra confundas necesse est, si in∣duciarum pactis stare velis. Thuan••s Hist. l. 17. anno 1556
• c 1.93

  Tandem bellum pro Pontisicis desensione decretum; postquam Carafa Regem iusiurandi induciarum pactis in∣terpositirel gione, potestate sibi à Pontifice tradita, soluit, libertatem{que} ei fecit, in Caesarem & eius F. etiam sine praecedenti belli denunciatione impetum facere. Ibidem paulo post.
• * 1.94

  Hac ••iducia ••retus Carasa Regem aggr••di∣tur, & gladio sa∣crato Pontificis nomine ei vt Ec∣clesiae R. De••en∣sort magna pom∣pa ac ••••••monia porrecto ad pri∣••atū colloquium admiss••s, quo in statures Roma∣na ac familiae suae, fortuna sit, demonstrat, Ibi∣dem paulo an∣te Iocum pri∣mo citatum.
• d 1.95

  Nunc ingre∣dimur 〈◊〉〈◊〉 57. supra quingen∣tessimū & mil∣lessimum, iuxta Caroli sapientis∣simi Principis auguriū Galliae ••unest••ss••num: quo res nostrae per inducias in tuto collo••atae, improb•• Carasa∣rum sugges••••one, & amb••tiosa quorundam leui▪ tate in manifostū exitium praecipi∣tatae sunt, & regnum hoc hactenus slorentissimum ab eo tempore bellis ciuilibus diu iactatum, tandem per illos ipsos belli auctores Hispanorum praedae, & ludibrio patuit. Thuanus lib. Hist: 18. in initio anno 1557.
• e 1.96

  Rex à Carafis sollicitatus negotium dederat Cosinio maris praefecto & Picardie Praesidi, vt in hus••ico ex impro∣uiso aliquid conaretur. Is quanquam inuitus faceret, vt ••nducias, quas solemni iureiurando ipse firma••crat, vio∣laret, tamen cum res eo deductas videret, vt bello inter Hispanos & Pontisicem exardescente Reges necessario ad arma descensuri essent, antevertendum duxit, & insigni aliquo facinore hostem praeueniendum. Ita{que} noctū cum prope oppidum 8. Eid. Ianu. Marcentibus viuo oppidanis insidias struxisset, à vetula tamen insomm proditus est, quae vix tandem improbo clamore excitatis vigilijs contum nostrorum irritum reddidit, inde Colinius Lentium, cum medium inter Insulam & Regiacum Atrebatum municipium, quod Nimeta-cum olim suisse antumant, vi capit, diripit, & licentiose habitum postremo incendit, ingenti{que} praeda abacta cum plusculos dies in limite exe••••∣risset, ad suos reuertitur, hoc ruptarum induciarum initium fuit. &c. Ibidem.
• * 1.97

  Reuel. 17. 12. 1••
• * 1.98

  Inde Carasa Lu••ctiam regni Metropolum tan∣quam Pontificis ••egatus so••ita pompa ingredi∣tur, vbi cum sig∣num crucis, vt fit, ederet, ver∣borum, quae pro∣ferri mos est, loco, serunt eam, vt era•• se••uro de numine animo & summus reli∣g••••nis derisor, occusate passim populo & in ge∣nua ad ipsi••s conspectum pro∣cumbente, saepius. se••reta murmu∣ratione haec ver∣ba ingeminasse. Quādoquidem populus iste vult decipi, decipiatur. Thuanus lib. Hist. 17. Anno 1556.
• * 1.99

  2. Thes. 2. 10. 11.