A Retractive from the Romish Religion, Motive 5

A Retractive from the Romish Religion · Motive 5

p. 123MOTIVE. V. That Religion deſerueth to be ſuſpected, which refuſeth to be tryed by the Scriptures, as the perfect and alone rule of faith, and will bee iudged and tryed by none but it ſelfe: But ſuch is the Religion of the Church of Rome: Ergo.

THe firſt propoſition in this Argument, though it be moſtMAIOR. true, and cannot without any ſhew of reaſon be contradicted: yet that it may be without all doubt and exception, it ſhall not be amiſſe to ſtrengthen the ſame by ſound and euident proofes, deriued both out of Gods word, and conſent of ancient Fathers. The Propoſition conſiſts of two parts, firſt, that it cannot be the true Religion, which will not abide the alone tryall of the Scriptures. Secondly, that it will bee iudged and tryed by none but it ſelfe; let vsus conſider of both theſe ſeuerally.

2. And concerning the firſt, if the Scripture be the fountaine of all true religion, the foundation and baſis of our faith, the Canon and rule of all the doctrines of faith, and the touch-ſtone to trye truth from falſhood, then to refuſe to be iudged and tryed by the Scriptures alone, is, plainely to diſcouer that there is ſomething in it which iſſued not from that fountain, which is not built vponupon that foundation, which is ſo oblique and crooked, that it dares not to be applyed to that rule, and which is counterfeit, and dares not abide the touchſtone. Now that the Scripture is ſuch, as I hauehave ſaid, let the Holy Ghoſt, ſpeaking in the Scripture, beare witneſſe, Search p. 124Ioh. 5. 39.John 5:39the Scripture (ſaith our Sauiour) for in them you thinke to hauehave eternall life, and they be they which teſtifie of me: therefore the Scripture is the fountaine of all true religion: for, what is the Religion of Chriſtians, but the right knowledge of Chriſt Ieſus? This cauſed Saint Paul to ſay, I deſire to know 1. Cor. 2. 2.1 Cor 2:2nothing, but Christ Ieſus, and him crucified. Againe, the Scriptures are able to make vsus wiſe vntounto ſaluation, through faith in 2. Tim. 3. 15.2 Tim 3:15Chriſt Ieſus: and are profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe, that the man of God may be abſolute, and perfect to eueryevery good worke. Therefore the Scripture is the onelyonly fountaine of true Religion: for what is true Religion, but ſpirituall wiſedome and holy perfection, the one in contemplation, the other in action, the one in knowledge, the other in practice: for theſe **foreigntwo ioyned together, do make a man truly religious, but the Scriptures afford both, as it is cleare in that ſaying of S. Paul, and may be confirmed by another like ſpeech of Salomon, who affirmeth, that the commandements Pro 2. 9.Prov 2:9of God will make a man to vnderſtand righteouſneſſe, and iudgement, and equity, and eueryevery good path. Righteouſneſſe and iudgement pertaine to knowledge, equity, and eueryevery good path belong to practice. And for this cauſe, Origen compareth the Scriptures to Iacobs Well, from whence not onelyonly Iacob, Orig. in Mat. 4.Matt 4and his ſonnes, that is, the learned and the skilfull, but his ſheepe and cattell, that is, the ſimple and ignorant doe drinke, that is, deriue vntounto themſelues the waters of life and ſaluation: and therefore where the knowledge of the Scriptures flouriſhed not, as among all the Heathen, both Romanes, Grecians, and Barbarians before their conuerſion, there no true Religion ſhewed it ſelfe, but their Religion was all falſe and deuilliſh: for, in ſtead of the true God, they worſhipped dumb creatures, and mortall men: yea, deuils themſelues, as Lactantius Lactant. de falſa Relig.ſheweth. All which proceeded from hence, that they had not the word of God for their guide, which is the onelyonly fountaine and well-ſpring of true Religion.

3. Againe, as it is the fountaine from whence, ſo it is the foundation vponupon which our faith relieth, whether wee take faith for the act of beleeuing, or for the matter and obiect of p. 125our beliefe. Ye are built (ſaith S. Paul) vponupon the foundation of Epheſ. 2, 19. 20.Eph 2:19Eph 2:20the Prophets, and Apostles, Christ Ieſus himſelfe, being the chiefe corner ſtone. By the foundation of the Prophets and Apoſtles, is meant the Propheticall and Apoſtolicall doctrine, as all Expoſitours that I hauehave read; yea, their owne Aquinas and Caietane, Aquin. Caietan.with one conſent auouch: and to bee built vponupon this foundation, is to hauehave our faith to relye and depend vponupon it onelyonly, as a houſe relyeth onelyonly vponupon the foundation, and without a foundation cannot ſtand: that therefore is no doctrine of faith, that is vpholden by any other foundation, neither hath that any good foundation, which is not built vponupon the Propheticall and Apoſtolicall doctrine; they build vponupon ſand, that build vponupon humane traditions, eueryevery ſtormy puffe of winde will ſhake the houſe of that faith: but they which heare the word of Christ, and keepe it, build vponupon a rocke, againſt Math. 7. 23.Matt 7:23which, neither the raine, flouds, nor windes, no not the gates of hell are able to preuaile; becauſe they are grounded vponupon the rocke: which rocke indeede is Christ, to ſpeake properly, as1. Pet. 2. 7.1 Pet 2:7 not onelyonly S. Peter confeſſeth, 1. Pet. 2. 7. but euen Chriſt himſelfe, that is this rocke: Math. 16. 18. when hee ſaith, Ʋpon Math. 16. 18.Matt 16:18this rocke will I build my Church: that is vponupon this truth, that Chriſt is the Sonne of God: yet the word of Chriſt may alſo be called the rocke, becauſe it is as firme and durable as Chriſt himſelfe. And that wee may know, that Gods word1. Pet. 1. 25.1 Pet 1:25 onelyonly is the foundation of faith, S. Paul telleth vsus plainely, that faith is by hearing, and hearing by the word of God. If anyRom. 10. 17.Rom 10:17 of them ſay (as they doe) that the word of God is not onelyonly that which is written in Scripture, but that which is vnwritten, deliuered by tradition: let them ſhew as good reaſons, to proue their traditions to be the word of God, as we doe to proue the Scripture, and we will beleeue them: but ſince they cannot, let them beare with vsus, if we vnderſtand the Apoſtles words, as ſpoken onelyonly touching the written word, and the rather, becauſe we hauehave for the warrantize of our interpretation, both S. Paul himſelfe in the ſame Chapter, verſe 8. when he ſaith, This is the word offaith which we preach. Where heeRom. 10. 8.Rom 10:8 ſheweth what is that word, which is the ground of our faith, p. 126namely, the word preached. And S. Peter, who hauing magnified1. Pet. 1. 25.1 Pet 1:25 the word of God, with this commendation, that it endureth for euer, preſently expoundeth himſelfe of what word hee ſpake, ſaying, And this is that word which is preached amongst you: That is, the word of the Goſpell, which was not in part, but wholy and fully, as preached by mouth, ſo committed to writing. And thus S. Baſil alſo interprets it,Baſil in foreign. for he ſaith, Quicquid eſt vltra ſcripturas: Whatſoeuer is out of the Scriptures diuinely inſpired, becauſe it is not of faith, is ſinne: for faith is by hearing, and hearing by the word of God. Now from hence thus I reaſon. If the word of God written, be the onelyonly ground of faith, then that Religion which will not acknowledge it, dependance onelyonly vponupon the word written, is not to be beleeued, but to be ſuſpected as erronious: but the word written is the onelyonly ground of faith, as hath beene proued: therefore that Religion which diſclaymeth it dependance only vponupon the word, deſerues iuſtly not to be beleeued, but to be ſuſpected as erronious: And in this regard, the Romiſh Religion, though it be in our Pater noster, to wit, vnderunder the laſt petition, Deliuer vsus from euill, yet it ſhould neuer come into our Creed, to repoſe our faith and our ſaluation vponupon it.

4. Thirdly, the Scripture, as it is the fountaine and foundation of true Religion: So it is the rule of faith, and the touchſtone of doctrines, and the ballance of the Sanctuarie, to weigh truth and falſhood in, that the one may be diſcerned from the other. This the Prophet Eſay teacheth, when heeEſay 8. 20.Isa 8:20 calleth vsus to the Law and to the Testimonie, ſaying, that if any ſpeake not according to that word, there is no light in them. From which place thus I reaſon: that whereunto we muſt reſort in all controuerſies, and doubts for reſolution, that is, the rule of faith: but ſuch is the Scripture, by the teſtimonie of the Prophet: therefore the Scripture is the rule of faith. In like manner, we may conclude, out of S. Peter, who ſaith, that We 2. Pet. …. 19.hauehave a more ſure word of the Prophets, whereunto wee muſt take heede, as vntounto a light that ſhineth in a darke place, till the Dayſtarre ariſe in our hearts. If the word of the Prophets was a ſure direction to the Church of God, before the Goſpell was p. 127written; then much more is the whole Scripture, contayning the word of the Prophets and of the Apoſtles together; but S. Peter affirmeth the firſt, therefore the ſecond muſt needs follow. For this cauſe when one asked our Sauiour, what hee might doe to bee ſaued, hee referred him to the Scripture for his direction, What is written, how readeſt thou? And ſo Abraham Luke 10. 26.Luke 10:26referreth the rich gluttons brethren, to Moſes, and Luke 16. 29.Luke 16:29the Prophets: and Chriſt telleth the Saduces, that this was the cauſe of their errour, becauſe they knew not the Scriptures. OutMath 22. 29.Matt 22:29 of all which Texts, thus I argue, If there were any other rule of faith, beſides the ſacred Scripture, our Sauiour, and Saint Peter would neuer hauehave ſent vsus ouer to the Scripture alone, but would hauehave poynted out vntounto vsus ſome other meanes: but they ſend vsus to the Scripture alone: and therefore that alone is the rule and ballance of our faith.

5. And this the very title and inſcription of the Scripture doth intimate: for why is it called Canonicall, but becauſe it containes the Canon, that is, the rule of faith and life? The Fathers with one conſent agree in this truth. Saint Baſil callsBaſil lib. 1. contr. Eunom. Chryſoſt. hom. 13 in 2. Coloſſ. Aug. de Baptiſt. contr. Donatiſt. lib. 2. cap. 6. the Scripture, Canonem recti, & normam veritatis, The Canon of right, and the rule of truth. Chryſoſtome ſayth, that Aſſertio diuinarum legum, &c. The aſſertion of the law of God is a moſt exact Ballance, Squire, and Rule. Saint Auguſtine calleth it Statera diuina, Gods ballance, or a diuine ballance: theſe bee his words, Non afferamus ſtateras doloſas: Let vsus not bring deceitfull ballances to weigh what we will and how we will, ſaying, This is heauie, that is light: but let vsus bring that diuine ballance out of the holy Scriptures, as it were out of the Lords treaſurie, and by it weigh all things, or rather acknowledge them, being Tertul. contra Hermog. Greg. Nyſſ. orat. deijs qui adeunt Hieroſol. Grat. Decret.weighed by the Lord. Tertullian giueth to the Scripture the ſame name: ſo doth Gregory Nyſſen: and our Countriman venerable Bede, to paſſe ouer all the reſt, as he is reported by Gratian in his decrees, telleth vsus in moſt plaine termes, that In ſacris literis vnica eſt credendi, pariter & viuendi regula praeſcripta: The onelyonly rule both of Faith, and Life, is preſcribed vntounto vsus in the holy Scriptures. Now, if this be ſo, as it is meere madneſſe to affirme the contrary, then that religion which p. 128doth refuſe to be tryed by this rule, and to be weighed in this ballance, doth giuegive iuſt cauſe of ſuſpition, that it is but light ſtuffe, and crooked ware.

6. If a man ſhould offer to his creditor a piece of gold for payment, and ſhould refuſe to hauehave it either tryed by the touch-ſtone, or weighed in the ballance, he might iuſtly ſuſpect that it was but either light, or counterfeit: ſo may any of good ſenſe rightly ſuſpect that religion to bee both light, and counterfet, which refuſeth to be examined by the rule of Gods word, eſpecially (which is the ſecond branch of the firſt propoſition) if it not onelyonly refuſe to be tryed by the Scripture, but alſo will admit no tryall, nor Iudge but it ſelfe: for as by reaſon wee conclude, that ſuch a man hath an euill cauſe in hand, who in Weſtminſter Hall refuſeth to hauehave his matter tryed by the law, and will admit no Iudge, but his own opinion: & that man to be guilty, which ſtanding at the bar of iuſtice, accuſed of ſome great crime, denyeth to be tryed by the verdict of his Country, according to the law: ſo likewiſe, the cauſe of Religion being called in queſtion, that muſt needs in any equall iudgement bee deemed vnſound and guilty, which will not ſtand to the verdict and ſentence of the Prophets and Apoſtles, who are the Iury to trye all caſes of conſcience: and of the Spirit of God ſpeaking in the Scripture, who is the onelyonly Iudge to heare and determine all queſtions of doubt which may ariſe in matters of faith, and will be cenſured and iudged by none but it ſelfe.

7. Againſt this truth, all the Romaniſts, and eſpecially the Ieſuites; and of the Ieſuites, chiefly Bellarmine, conflict and fight with foote and horſe, ſailes and oares, tooth and naile, and all they can doe: for herein lyeth the very bloud and life of their Religion. And if this bee wrung from them, that the Scripture is the onelyonly iudge and rule of faith, Actum eſt de regno Pontificio, The Romiſh kingdome goeth to wracke vtterly: and therefore they mainely contend to proue, firſt, that the Scripture is not the Iudge of controuerſies; ſecondly, that it is not properly the rule of faith; and if it bee a Iudge, it is a dumbe one that cannot ſpeake, and if it be a Rule, it is a partiall and p. 129imperfect one, not totall and abſolute.

8. Theſe two poſitions Bellarmine laboureth to prooue byBell. de verbo Dei interp. li. 3. many ſorts of Arguments: firſt, from teſtimonies of the Olde Teſtament; ſecondly, from teſtimonies of the New; thirdly, by the authority of Biſhops and Emperours; fourthly, by the witneſſe of the Fathers; & laſtly by reaſon. I paſſe ouer the foure firſt ſorts of Arguments, as being ſufficiently anſwered by others, and come to the laſt, which are deriued from reaſon, the ſlightneſſe whereof doth plainely diſcouer the vanity of this their opinion. Now, to proue that the Scripture cannotBell. ibid. ca. 9. be the iudge of Controuerſies, nor the Interpreter of it ſelfe, they vſe three chiefe reaſons: firſt, becauſe it hath diuers ſenſes: ſecondly, becauſe it is not able to ſpeake, but is mute and dumbe; and thirdly, becauſe in eueryevery well ordered Common-wealth, the Law and the Iudge are diſtinguiſhed; and therefore, ſeeing the Scripture is the law, therefore it cannot be the Iudge.

9. I anſwere to the firſt, that it is not onelyonly falſe, but impious to affirme, that the Scripture is as it were, A noſe of wax flexible into many ſenſes, as Melchior Canus affirmeth, or thatCan. loc. li. 3. c. 2. it may be dinerſly expounded according to the occaſion of the time, as Cardinall Cuſanus auerreth: or that it is like a Delphian Cuſ. ep. 2. 3. 7. Tur. contra Sad. pag. 99.Sword, to be conuerted into many ſenſes, as Turrian the Ieſuite maketh it: for as of one body there is but one ſoule, ſo of one place of Scripture, there is but one true & ſound ſenſe, which is the ſoule and life of it, the words being but the fleſh, and the skinne that couereth the ſame: and that true ſenſe is that which the Spirit of God intendeth, and not that which eueryevery priuate ſpirit collecteth and deduceth out of the ſame: as for the Tropologicall, Anagogicall, and Allegoricall ſenſes, they are not diſtinct ſenſes of the Scripture, but diuers collections and applications iſſuing out of one and the ſame ſenſe: all which may bee intended by the Holy Ghoſt, vnderunder that one literall ſenſe. For example, when an Allegory is deduced out of a place of Scripture, as Saint Paul, Gal. 4. 24.Gal. 4. 24.Gal 4:24 doth allegorize that Hiſtory of Abrahams two Wiues, it is not a double interpretation of that Hiſtory: but it is onelyonly p. 130an Allegoricall application of it, to the illuſtrating of the matter which he had in hand: and ſo when by a tropologie a morall doctrine is deriued out of a text of Scripture, as our Sauiour doth, Math. 12. 41. 42. applying to the Iewes theMat. 12. 41. 42.Matt 12:41Matt 12:42 repentance of the Niniuites, and the long iourney of the Queene of Saba to ſee, and heare Salomon; or when as by a type any thing in Scripture is myſtically expounded otherwiſe then the literall ſenſe doth beare: this is not a new ſenſe, but an accommodation of the right ſenſe to another purpoſe, which notwithſtanding is intended by the ſpirit of God: and this is confeſſed by diuers of their owne ſide. Cornelius Agrippa Agrip. de vanit. cap. 100. Aquin. Sum. pri. par. 9. pri. par. 10thus writeth, The Scripture hath but one ſimple and conſtant ſenſe, in which alone, the truth is found. And Aquinas thus, It is the literall ſenſe which the author of the Scripture intendeth, which is God: yet it is not inconuenient, if in one letter of the Scripture, according to the literall ſenſe, there bee many ſenſes.

10. But grant that there are diuers diſtinct ſenſes of ſome few places of Scripture: to wit, one literall, and another ſpirituall, (for in the moſt there is not) yet there can be but one literall ſenſe, as many of the Ieſuites themſelues confeſſe, andAcoſt. lib. 3. de Cor. Reuel. ca. 11. Medina. Rib. com. in hoſ. ca. 11. nu. 6. 7. Bell. de verbo Dei, li. 3. ca. 3. Veg. de Juſt. li. 9 cap. 44. Sal. com. in Heb. diſ. 1. 7. Azor. Inſtit. mor. lib. 8. cap. 2. Sixt. Sen. Bibl. li. 3. pa. 140. Pol. Virg. de Inuent. li. 4. c. 9. from that onelyonly, a forcible argument may be drawne, as Bellarmine acknowledgeth, and Ʋega another Ieſuite: except the myſticall ſenſe be explaned, and authorized by ſome other expreſſe place of Scripture, as Salmeron, Azorius, Sixtus Senenſis, and Polidore Ʋirgil auouch, and proue the ſame by the teſtimonie of Augustine and Ierome. Now then, why ſhould the multiplicity of ſenſes barre the Scripture, from being the Iudge of controuerſies, ſeeing no controuerſie can effectually be decided by any other ſenſe, but by the literall, which is euer one and the ſame: or by the myſticall, ſo farre forth as it is approued and declared by another Scripture, which then becomes the literall ſenſe of that place, wherein it is expounded, though it was ſpiritually included in the barke of the former from whence it was deriued? This therefore is a moſt vaine and friuolous obiection.

11. To the ſecond, that the Scripture is dumb, and therefore p. 131cannot bee the Iudge, becauſe the Iudge of controuerſies, muſt hauehave a deciding and determining voyce. I anſwere, that this is blaſphemy againſt the ſacred word of God: for if the Scripture bee an Epiſtle of the omnipotent God to his creature, as Gregory calleth it, what doth it but ſpeake to them toGregor. mag. Epiſt. 40. whom it is ſent? He that writes a letter to his friend, doth hee not ſpeake vntounto him? and hee that reades his friends letter, doth hee not vnderſtand his meaning and intendment, becauſe the letter doth not vtter a voyce, and he heareth not his friend himſelfe? Doth not eueryevery man know that there is a double word, verbum dictum, a word ſpoken, and verbum ſcriptum, a word written, the one being Imago cordis, the Image of the minde, the other Imago oris, the Image of the ſpeech? True it is, the Scripture doth not ſpeake, as man ſpeaketh, but yet it ſpeaketh as the Law vſeth to ſpeake: and God himſelfe ſpeaketh in the Scripture, to them that hauehave eares to heare him, and therefore in the Epiſtles to the Churches, which were all written, not ſpoken, it is ſaid, Let him Reue. 2. & 3.Rev 2that hath an eare, heare what the Spirit ſaith vntounto the Churches; and is there any thing more common then theſe phraſes, what ſaith the Scripture? doth not the Scripture ſay? Yea, and is not the Scripture called vi…us Dei ſermo, the liuely word of God? Heb. 4. 12.Heb 4:12Heb. 4. 12. how can it ſpeake, if it bee dumbe; how can it giuegive life, if it be dead?

12. This manifeſt truth Stapleton ſtriueth to elude by aStapl. lib. 1. cont. Whitak. c. 7. §. 9. witty, as he thinkes, but indeed a witleſſe diſtinction, God (ſaith he) ſpeaketh indeed by the Scripture, but hee ſpeaketh not vntounto vsus by them: the Scripture is indeed the word of God: but the Church is the voyce of God. Which fond obiection our famousWhitak. contra Staplet. Country-man the ſcourge of Poperie, Doctor Whitaker thus wipeth away. If God ſpeake in the Scripture, then hee doth it either with himſelfe, or vntounto ſome other, but not with himſelfe, therefore to ſome other, and if to ſome other, to whom but vntounto man? for hee neither ſpeaketh to Angels nor Deuils, nor dumb creatures, therefore onelyonly to man, as when he ſaith, Thou ſhalt not kill, or, LoueLove your enemies: there is no man ſo ſimple, but hee perceiueth that God ſpeaketh vntounto p. 132man. And therefore the Apoſtle ſaith, that whatſoeuer things Rom. 15. 4.Rom 15:4are written aforetime, are written for our learning, that wee through patience and comfort of the Scriptures, might hauehave hope: And ſo it is cleare, that God by the Scripture, not onelyonly ſpeaketh, but ſpeaketh vntounto vsus, and ſo the Scripture is not onelyonly the word of God, but the voyce of God: in it ſelfe, as it proceeded from God, the voyce of God; to vsus, as we hauehave it by writing, the word of God, and the Epiſtle of the great King, to his poore ſubiects, whereby they are enformed of his will and pleaſure, and directed in the wayes of ſaluation.

13. I, but when the queſtion is about the ſenſe of a Text, as of that, Math. 16. 19. To thee will I giuegive the keyes, &c. WhichMath. 16. 19.Matt 16:19 words they interpret, as ſpoken to Peter onelyonly, and conſequently to the Pope his ſucceſſour: we to the reſt of the Apoſtles, as well as to him. Where now doth the Scripture decide this doubt, and ſpeake plainely which is the trueſt ſenſe? Mary firſt, in the very place it ſelfe, by the due examination of the circumſtances thereof, they euidently ſhew that our ſenſe is the trueſt: for whereas the queſtion is propounded to all the Apoſtles, verſe 15. and all the Apoſtles held the ſame faith, that Ieſus is the Sonne of God, verſe 20. it muſt needes be, that Peter was but as the fore-man of the Queſt, and anſwered not for himſelfe only, but for them all: thereby ſhewing forth not any preeminence of authority aboue the reſt, but a greater zeale and forwardneſſe then the reſt. And herevpon it followeth, that ſeeing this promiſe of the keyes is made, becauſe of that faith and confeſſion, therefore they all beleeuing and confeſſing the ſame, hauehave an intereſt to the promiſe as well as Peter. And this Anſelmus in plaine tearmes affirmeth. It is to be noted (ſaith he) that this power was not giuen Anſelm. in Mat. 16.Matt 16alone to Peter: but as Peter anſwered one for all, ſo in Peter hee gaue this power to all.

14. Secondly, by the conference of another place, which is more plaine, to wit, Ioh. 20. 23. where is a gift and an endowmentIoh. 20. 23.John 20:23 of that power of the keyes, which before was promiſed: for to binde, and to looſe, and to remit, and retayne ſinnes, is all one in effect, as Bellarmine himſelfe confeſſeth, p. 133and contain… the whole vertue of the keyes: now here theyBell. de Rom. Pont. li. 1. ca. 12. are all inueſted with equall iuriſdiction, the Holy Ghoſt is equally breathed vponupon them all, and equall authority be queathed vntounto them all by theſe words of the Commiſſion, As my Father ſent me, ſo I ſend you: which expoſition is confirmedAug. de verbo Dei ſer. 13. Cypr. de vnit. Eccleſ. Hierom. aduer. Iouin. l▪ 1. Theoph. in Mat. 16. Anſel. in Mat. 16Matt 16 by the authority of moſt of the Fathers, as Auguſtine, Cyprian, Hierome, Theophilact, Anſelme, &c. and thus the Scripture by a moſt liuely voyce determineth this doubt: and as of this, ſo of all other queſtions and interpretations, the Scripture onelyonly muſt bee the Iudge, which by ſearching the originals, examination of circumſtances, conference of other places, and conſulting with the learned Fathers and Expo…itors, together with feruent prayer to God for inward illumination, will giuegive a moſt exact, and preciſe ſatisfaction to all controuerſies, touching matters of …aith, neceſſarie to bee beleeued.

15. To the third reaſon, that the Scripture is the law, and therefore cannot be the Iudge: I anſwere, that though the Law and the Iudge be diuers diſtinct things, yet they are ſubordinate one vntounto the other, and ſo may both ioyne in the concurrence of one cauſe: as when our Sauiour ſaith, Call no Mat. 23. 9.Matt 23:9man Father vponupon earth, for there is but one, your Father which is in heauen: his meaning is not to exclude earthly Fathers from their title, but to ſhew that God is the primer and principall Father, both in reſpect of time, order, and cauſe, and that the other are but ſubordinate vntounto him: ſo in a Common-wealth the Iudge is ſubordinate vntounto the law, and the law is the Iudges Iudge: and for that cauſe, as the Law is ſaid to be a dumbe Magiſtrate, ſo the Magiſtrate is ſaid to be a ſpeaking Law: and ſo in truth the Law is the Iudge primarily, and principally, and the Magiſtrate is but the Miniſter of the law, and the Iudge ſubordinate. Now if this be ſo in a Common-wealth gouerned by humane Lawes, which are failing and imperfect in many things, being the ordinances of erring men, how much more may we deeme it to be ſo in the Church of God, whoſe Law-giuer is God himſelfe, and the law the word of God? and therefore, though the Paſtors p. 134and Miniſters of the Church may interpret the Scriptures, yet they muſt be tyed to this rule, to doe it by the Scriptures, and to expound the law by the law: for ſhall not a temporall Iudge giuegive ſentence out of his owne braine, but ſecundum leges & ſtatuta, according to the lawes and ſtatutes of the Realme? And ſhall any Paſtour of the Church, be it the Pope himſelfe, giuegive iudgement in any queſtion out of his owne breſt, without the direction of Gods word? This is to preferre humane lawes before Gods law: and to make the ſtate of the Church farre inferiour to the ſtate politike: and to hauehave a more certaine rule for the deciding of ciuill controuerſies, then for the determining of queſtions of …aith: ſo that in a word, the Scripture is both the law and the interpreter of the Law, the Iudge, and the Iudgement.

16. Secondly, Bellarmine affirmeth and laboureth to proue…ll. de verbo Dei li. 4. ca. 12. that the proper and chiefe end of the Scripture was not to be the rule of faith, but that it might be commonitorium quoddam vtile, A certaine profitable commonitory, whereby the doctrine deliuered by word of mouth, might be conſerued and nouriſhed. And to this end and purpoſe, he vſeth diuers reaſons, as firſt, becauſe it containes in it many things which are not neceſſary to faith, as all the Hiſtories of the Olde Teſtament, and many of the New, and the ſalutations in the Epiſtles of the Apoſtles; all which were not therefore committed to writing, becauſe they were neceſſary to be beleeued, but are therefore neceſſarily beleeued, becauſe they are written. Secondly, becauſe all things neceſſary to be beleeued are not contained in the Scripture, as by what meanes women vnderunder the law were clenſed from originall ſinne, wanting circumciſion, and children that dyed before the eight day, and many Gentiles that were ſaued: againe, which are the books of Canonicall Scripture, and that theſe are Canonicall, and thoſe are not: that the Virgin Marie was a perpetuall virgin, that the Paſſeouer is to be kept vponupon the Sunday being the Lords day, and that children of beleeuing Parents are to bee baptized, and ſuch like. Thirdly, becauſe the Scripture is not one continued body, as a rule ſhould bee, but containeth diuers workes, Hiſtories, p. 135Sermons, Prophecies, Verſes, and Epiſtles. Theſe be his three reaſons, by which the Ieſuite would euince, that the Scripture is not giuen to this end, to be the rule of faith.

17. To all which I will anſwere briefly, and diſtinctly, and firſt in generall, ſecondly in particular: In generall, if the Scripture be not giuen to be the rule of faith, why is it called Canonicall? It is therefore called Canonicall, becauſe it containes the Canon, that is, the rule of faith and life: this very inſcription approued by all, doth refute Bellarmines fond cauillation. Againe, if the Scripture was not giuen to bee the rule, but onelyonly a monitorie, why were there ſo many Bookes written, ſeeing fewer would hauehave ſerued for monition? The multiplicity of Bookes proueth, that they ſerue not onelyonly to put vsus in mind of our duty, but alſo as an exact rule to ſquare our faith, and frame our life by. And laſtly, if the Scripture was not giuen to be a rule, why doth he himſelfe confeſſe afterward that it is indeed a rule, but not a total and entire rule, but a partiall and imperfect one? If it bee any waies a rule, then it was giuen by God, and written by the men of God, to that end to be the rule. And ſo Bellarmines goodly reaſons hang together like a ſicke mans dreame, the one part wherof ouerthroweth the other.

18. But to anſwere in particular to them ſeuerally: To the firſt, I ſay, that it is not farre from blaſphemy to affirme, that there is any thing in holy Scripture that is vnneceſſary; for though all things are not of equall neceſſity and profit, yet there is nothing in the whole Booke of God, from the beginning of Gen. to the end of the Reuel. but may hauehave moſt profitable and neceſſary vſe in the Church of God, if not for the eſſentiall forme of faith, yet for the adorning and beautifying of it: and this may truely bee verified, euen of thoſe things which he excepteth againſt, to wit, the Hiſtories of the Olde and New Teſtament, and the ſalutations in the Epiſtles of the Apoſtles: out of all which, how many excellent doctrines may be deriued both for the confirmation of faith, and edification of manners! And therefore as in mans body, God by nature hath not diſpoſed all parts to be alike neceſſary, but p. 136ſome hauehave no other vſe but ornament and comelineſſe: ſo hath Almighty God mingled the parts of holy Scripture in that manner, that ſome are as it were bones and ſinews to our faith, ſome fleſh and bloud, and ſome againe but exteriour beautie and faſhion: yet as in nature nothing is made in vaine, ſo much leſſe in Scripture is there any thing to be accounted ſuperfluous and redundant: nay, in this diuine body, there are no excrements that may be caſt out and ſeparated, as it fareth in our earthly carkaſes, but all is entire, ſound and perfect, as the Prophet Dauid teacheth, Pſal. 19. 7. when heePſal. 19. 7.Ps 19:7 ſaith, that the Law of God is perfect, conuerting the ſoule: and our Sauiour, Math. 5. 18. when he auoucheth, that till heauen Math. 5. 18.Matt 5:18and earth periſh one iote or title of the Law ſhall not, &c.

19. To his ſecond reaſon I anſwere three things: firſt, that it is entirely falſe, that the Scripture doth not contayne all things neceſſarily required to the Eſſence of faith; for if the Scripture be perfect, and giueth wiſedome to the ſimple; if nothingPſal. 19. 7. Deut. 4. 2. Gal. 1. 8.Ps 19:7Deut 4:2Gal 1:8 may bee added to it, nor taken from it; if to teach any thing, beſides the Scripture, deſerueth the fearefull Anathema; if it be able to make the man of God perfect to eueryevery good worke; 2. Tim. 3. 16. 17. Ioh. 5. 39. Epheſ. 2. 19. 20. Rom. 15. 4.2 Tim 3:162 Tim 3:17John 5:39Eph 2:19Eph 2:20Rom 15:4if in them onelyonly wee may finde eternall life; if the Church of God be built vponupon the foundation of the Prophets, and Apostles: and laſtly, if our faith and hope doe ariſe from the Scriptures, then there is nothing neceſſary to ſaluation, but is fully and plenarily contained in them: but the firſt is true, as appeareth by all thoſe teſtimonies before alledged, and therefore the latter muſt by neceſſary conſequence be true alſo.

20. Secondly, I anſwere, that Bellarmine by that aſſertion croſſeth the whole ſtreame of the Fathers, for moſt of them affirme the flat contrary. Tertullian ſaith, that when we once beleeue Tertul. de praeſcript.the Goſpell: Hoc prius credimus non eſſe quod vltra credere debemus: This we beleeue firſt, that there is nothing beſides which we ought to beleeue. Iraeneus ſaith, that the Apostles committed Iraen …. haereſ. lib. 3. c. 1.to writing the Gospell which they preached, Fundamentum & columnam fidei noſtrae futurum, To be the foundation, and pillar of our faith. Baſil ſaith, Quicquid extra diuinam ſcripturam Baſil. Ethic. Reg. 80.eſt, cum ex fide non ſit, peccatum eſt, Whatſoeuer is beſide the holy p. 137Scripture, becauſe it is not of faith, is ſinne: Cyrill ſaith, that all Cyril. in Ioh. lib. 12. cap. 68.thoſe things were written in holy Scripture, which the Writers thought ſufficient, Tam ad mores quàm ad dogmata, As well touching conuerſation, as doctrine. Augustine ſaith, that thoſe Auguſt. in Iohan. tract. 49.things were choſen out to be written, Quae ſaluti credentium ſufficere videbantur, Which ſeemed ſufficient for the ſaluation of them that beleeue. And againe, he ſaith in another place, Whether Aug. contr. lit. Petil. l. 4. c. 6.concerning Chriſt, or concerning the Church of Chriſt, or concerning any thing that pertaineth to our faith or life: we will not ſay if we, but if an Angell from heauen ſhall preach vntounto you, but what ye hauehave receiued in the Scriptures of the Law, and the Goſpell, let him be accurſed. Chryſoſtome ſaith, Si quis eorum: Chryſoſt. de ſanct. et adoran. ſpir. Hier. in Mat. 23.Matt 23If any of them who are ſaid to hauehave the holy Ghoſt, doe ſpeake any thing of him ſelfe, and not out of the Goſpell, beleeue it not. Ierome ſpeaking of an opinion touching the death of Zacharias, the father of Iohn Baptiſt, ſaith, Hoc quia ex Scripturis non habet authoritatem, This, becauſe it hath not authority, out of the Scriptures is as eaſily contemned as approued. I ſuperſede for breuity ſake, the reſidue of the Fathers, who with full conſent conſpire in the ſame opinion: yea, not onelyonly the Fathers, but many alſo of their owne moſt learned Authors: as Thomas Aquinas, Aquin. lec. 1. in 1. Tim. 6. Anton. ſum part. 3. tit. 18. c. 3. §. 3 Durand. praefat. in Sent. Pereſ. de rat. con. lib. 2. c. 19. Cling. loc. lib. 3. cap. 19. p. 198.1 Tim 6Antoninus, Durandus, Pereſius, Clingius, and diuers others: by all which we may ſee how little reckoning Bellarmine maketh of the ancient Fathers: where they make for him, hee magnifieth and exalteth them to the skies, but when they are oppoſite to him, he reiecteth them as droſſe, and the like account he maketh of his owne Doctors.

21. Laſtly, I anſwere, that of thoſe things which he affirmeth, not to be contayned in holy Scripture, and yet to be of neceſſity of beliefe, ſome of them are farre from either neceſſity or profit, as that of the meanes whereby women vnderunder the Law were purged from originall ſinne: and how the Gentiles were partakers of the couenant, hauing not the Sacrament; and that Eaſter is to be celebrated vponupon the Lords day: If theſe things be of that neceſſity of beliefe, which hee maketh them, how many thouſand then hauehave ſinned greatly, in being ignorant thereof? for at this day not the hundreth p. 138part of Chriſtians euer heard theſe things once named, and yet by this ignorance they neither offended God, nor hindered their owne ſaluation. And what ſhall we thinke of Iraeneus, Euſeb. lib. 5. cap. 25. Sozom. lib. 7. cap. 19.and other godly Biſhops in the Eaſt, that held that Eaſter was not to bee celebrated euer vponupon the Lords day? Againe, the other things nominated by him, as that the books of the ſacred Bible, are the Canonicall Scripture, and the word of the liuing God: that the children of beleeuing parents are to be baptized: that Chriſt deſcended into hell, may eaſily be proued out of Scripture, either by expreſſe teſtimonie, or by neceſſarie conſequence and deduction, which is all one; for, Perinde ſunt …a quae ex Scripturis colliguntur, at que …a Nazian. de Theol. lib. 5.quae ſcribuntur, &c. ſaith Nazianzene.

22. Thirdly, being driuen by the power of truth, to acknowledge the Scripture to be a rule, he commeth in with a leaden diſtinction: to wit, that is not a totall, but a partiall rule, and that the word of God written, and not written (byforeign this laſt meaning traditions) is the totall and perfect rule. To this I anſwere in a word, that by this diſtinction, he plainely ouerturneth that which before hee had confeſſed: for if it bee the rule of faith, then it muſt needes be totall and perfect, if it be not totall and perfect, then is it not the rule: for a rule muſt be proportioned to the thing, whereunto it is applied. If then our faith be either longer and larger then the Scripture, then cannot the Scripture bee any wayes called the rule thereof. Beſides, as Theophilact ſaith, Regula et amuſſis ne que appoſitionem Theophil in 3. cap. ad Philip.habet, ne que ablationem: A rule doth neither admit addition nor diminution: and that is the definition of a rule according to Varinus. Regula eſt menſura quae non fallit, quae que nullam vel Varinus.additionem vel detractionem admittit. A rule is (ſaith hee) a meaſure which deceiueth not, and which admitteth no addition nor detraction. Therefore if it be the rule of faith, either it is perfect, and abſolute, or none at all: if it ſtandeth in neede of traditions to ſupply it want, then why doth hee call it the rule, and why doe all the Fathers giuegive it the ſame name? and why hath it that inſcription in the forehead, the Canonicall Scripture? Laſtly, if God would giuegive vsus a rule for our faith p. 139and life in the Scripture, then by the ſame reaſon hee would make that a perfect rule: for, ſhall any imperfect thing proceede from the authour of all perfection? When an imperfect creature is borne, wanting either limmes or forme, we aſcribe it to a defect and errour in the particular nature, from whence the creature is deriued, or to the indiſpoſition of the inſtrumentall cauſes, not to the generall nature which tendeth alwaies vntounto perfection. How much more then ought this Ieſuite be afraid to aſcribe an imperfect creature, to the all-perfect Creatour? eſpecially ſeeing it is the worke of his owne hands, without the intermingling of all ſecond cauſes, and proceedeth immediately from his owne ſpirit, the Prophets and Apoſtles, being but as Baruch to Ieremie, writers and engroſſers of that which the ſpirit did dictate vntounto them? And therefore I may boldly and firmely conclude, that as the vncreated word of God, begotten of the Father before all time, is perfect God, and can neither receiue augmentation nor diminution: ſo the word of God, pronounced firſt by the mouth of the Prophets and Apoſtles, and after by them committed to writing▪ which is called the Scripture, is abſolute and perfect, and can neither be encreaſed nor diminiſhed, to make it more or leſſe perfect, and ſo is the onelyonly true ſound and ſacred Rule, whereby both our Faith and life is to be directed towards the Kingdome of Heauen.

23. And thus I hope, the firſt propoſition remaineth ſoundMINOR. and firme, notwithſtanding all that can be ſayd to the contrary. Now I come to the confirmation of the aſſumption or ſecond propoſition, which is, that the Religion of the Church of Rome refuſeth to be tryed and iudged by the Scriptures alone, and will be tried and iudged by none but it ſelfe: which if it be euicted, then the concluſion muſt neceſſarily follow, that therefore it is not onelyonly to be ſuſpected, but vtterly reiected and abhorred.

24. That this is ſo, though it hath already in the precedent diſcourſe beene ſufficiently demonſtrated, yet that the matter may appeare more plaine, and their impudency may be more notorious, let vsus ſearch deeper into this wound, and diſcouer p. 140the filthineſſe thereof from the very bottome: and firſt that they renounce the Scripture from being their Iudge, and then in the ſecond place, that they admit of no other Iudge but themſelues.

25. Concerning the firſt, let vsus heare Bellarmine the Achilles of Rome, ſpeake foremoſt, hee affirmeth in expreſſe words, that the Scripture is not the rule of faith, or if it be, that it is a partiall and imperfect rule, and vtterly inſufficient of it ſelfe, without the helpe of Eccleſiaſticall traditions. This aſſertion is well-neere the whole matter ſubiect of his third and fourthBell. de verbo Dei, li. 3. ca. 3. Bookes De verbo Dei, which he laboureth to ſtrengthen by all meanes poſſible: Yea, in the third Chapter of his third Booke, he ſaith peremptorily, that the Pope with a Councill is the Iudge of the true ſenſe of the Scripture, & all controuerſies. Now, in ſetting vp the Pope or a Councill into the ſupreme throne of Iudgement, he muſt needes pull downe the Scripture, & the Spirit of God ſpeaking therein from that throne, and deſpoyle it of that authority. But what need I draw this conſequence from his words, ſeeing throughout that whole Chapter he doth almoſt nothing elſe but ſtriue to proue that the Scripture is not the Iudge, & doth reproue the Proteſtāts for ſaying that all the iudgements of the Fathers, and all the decrees of Councils ought to be examined ad amuſſim Scripturarum, according to the rule of the Scriptures? Next vntounto Bellarmine, commeth in Gregory de Ʋalentia, and hee moſtGreg. de Val. li. 5 in Anal. c. 2. & 3 boldly auoucheth, that the Scripture is not a ſufficient Iudge or rule of all controuerſies of faith: and that the Scripture alone defineth nothing at all, no not obſcurely of the chiefe queſtions of faith: and where it doth ſpeake, it ſpeaketh ſo obſcurely, that it Hoſ. 10. 2. aduer. Brent. Proleg.Hos 10:2doth not reſolue, but rather increaſe the doubt. Cardinall Hoſius is no whit leſſe audacious, when he affirmeth, that the Scripture in it ſelfe is not the true and expreſſe word of God, which we ought to obey, vnleſſe it bee expounded according to the ſenſe and Sal. com. in. eſiſt. Paul. in Gen. Tur. contr. Sade. Coſt. Ench. de ſum. Pontif.conſent of the Catholike (that is in his opinion the Romane) Church. The Ieſuites Salmeron, Turrian, and Coſter, doe not onelyonly barely affirme as much, but alſo confirme it by reaſon. The Scripture is dumbe (ſaith Salmeron) but the deciding voyce p. 141of a Iudge muſt be quicke. The Scripture is a dead letter (ſaith Turrian) and a thing without life (ſaith Coſter) but a Iudge muſt be liuing, who may correct ſuch as erre: therfore that Scripture cannot be the Iudge. It is as it were a Noſe of wax (ſaith Melchior Canus) flexible into eueryevery ſenſe, and as it were, aCan. loc. li. 3. c. 2. Turri. vt ſupra. Delphian Sword, fit for all purpoſes (ſaith Turrian) therefore cannot be the Iudge. And therefore two other Ieſuites, to wit, Tanner and Gretzer impudently conclude, that no hereſie Coll. Ratisb.can be ſufficiently refuted by Scripture alone, and that by no meanes it may be graunted, that either the holy Scripture, or the Holy Ghoſt ſpeaking by the Scripture, ſhould be the ſupreme and generall Iudge of Controuerſies: and hee addes his reaſon, becauſe the Scripture cannot dicere ſententiam, giuegive ſentence on one ſide, as a Iudge ſhould doe. Nay, one Vitus Miletus (as Pelargus reporteth) is not aſhamed to ſay, that weePelarg. Jeſuit. read, that an Aſſe ſpoke in the Scripture, but that the Scripture it ſelfe euer ſpoke, we neuer read. And thus this fellow makes the Scripture it ſelfe to be more mute then Balaams Aſſe, and the holy Spirit leſſe able to make that ſpeake, then an Angell was to make an Aſſe to ſpeake. Then which, what could be brayed out more like the beaſt he ſpeaketh of?

26. But ſome may ſay, All theſe are but priuate mens opinions: we heare not all this while the determination of the Church. Let vsus harken therefore to the voyce of the Church touching this poynt, that is, as they hold of the Councill, or rather Conuenticle of Romiſh Biſhops, aſſembled together at Trent, which they call the Church repreſentatiue. The ſecond Canon of the ſecond decree in thy fourth Seſſion of thatConc. Trid. ſeſ. 4. decret. 2. can. 2. Councill doth thus determine, Let no man truſting to his owne wiſedome, dare to interpret the Scripture after his owne priuate ſenſe, or contrary to that ſenſe which our holy Mother the Church holdeth, or contrary to the vnanimous conſent of the Fathers. The former part of this Canon is good and ſound; for Saint Peter ſaith, that no Scripture is of priuate interpretation: 2. Pet. 1. 20.2 Pet 1:20and therefore they which wreſt the Scriptures to their owne ſenſes, contrary to the intent and ſcope of them, are guilty of a grieuous ſinne before God, and doe it to their owne deſtruction: p. 142for Optimus ſcripturae lector eſt, qui dictorum intellectum non attulerit, ſed retulerit exſcriptura, (ſaith Hil.) that is, He Hilar. de tri. l. 1.is the beſt reader of the Scripture, which doth not bring a ſenſe to the Scripture, but draweth it out of the Scripture. Beſides, the middle and end of the Canon is not to bee miſliked, if they hauehave a fauourable interpretation; for the iudgement of the Fathers is greatly to be regarded, and the authority of the Church is to be held in eſpeciall reuerence: but for all this, latet anguis in herba, vnderunder theſe faire pretences of words is couched a ſnake of foule errour: for firſt, they tye the gift of interpretation of Scripture, and of deciſion of controuerſies, to the Chaire of Peter ſeated at Rome, and poſſeſſed by the Pope, Peters ſucceſſour, as they call him, or to the Chaire of Biſhops aſſembled together in a Councill, as in Noahs Arke: whereas Saint Paul ſaith plainely, ſpeaking of the gift of interpretation, Theſe things workethone and the ſame Spirit, diſtributing to 1. Cor. 12. 11.1 Cor 12:11eueryevery man ſeuerally, as he will. And in another place, that the ſpirituall man diſcerneth all things, and therefore the Scriptures.1. Cor. 2. 15.1 Cor 2:15 Now, by the ſpirituall man, the Apoſtle meaneth the man regenerate and ſanctified by the Spirit, as it appeareth by that he oppoſeth him to the naturall man, in the verſe going before: and ſo the gift of diſcerning and interpreting is not proper to the Chaire of Biſhops.

27. Secondly, this Canon doth not onelyonly giuegive vntounto the Church, thus conceiued of them, the onelyonly gift of interpretation, but alſo a Praetorian and vnexaminable authority in interpreting; ſo that all which they deliuer out of their Chaires, muſt bee receiued peremptorily without examining the grounds and reaſons, for which they are mooued to be of that iudgement: which Tyrannicall vſurpation, is both contrary to the expreſſe precepts and principles of holy Scripture, and alſo to the doctrine and practice of all the ancient Fathers: for the ſcripture bids to try all things, & to hold that which is good. 1. Theſ. 5. 21.1 Thess 5:21And Paul refuſed not to hauehave his doctrine examined of theActs 17. 11.Acts 17:11 men of Ber…a, by the Scripture: & the ſame Apoſt. directeth vsus how to behaue our ſelues at the time of prophecying, namely,1. Cor. 14. 29.1 Cor 14:29 that two or three Prophets ſpeake, & the other iudge. All which p. 143places are flatoppoſite to that peremptory obtruding of interpretations vponupon the Church, which the Canon ſpeaketh of: &Aug. de doctrin. Chriſtian. Orig. hom. 17. in Exod. Hil. de trin. li. 4. Baſil de ſpir. Sa. cap. 1. Cyr. in Job. lib. 8. ſo are all the Fathers in generall; for in preſcribing certaine rules to all men, both of vnderſtanding and interpreting the Scriptures, they plainely ſhew that there is not this abſolute authority, nor infallibility in any, to obtrude what interpretation ſoeuer, without contradiction or examination.

28. Laſtly, the Canon in giuing this indefinite power of interpretation, and determination of doubts to the Church, without any relation had to the Scripture, doth vtterly iuſtle out the Scripture from being the Iudge. And ſo Andradius the interpretour of this Councill doth expound the intendmentAndrad. thereof, when he ſaith, that the iudgement of the Church is, Principium vltra quod non ſit fas in inquiſitione progredi, Aprinciple, beyond the which it is not lawfull to proceede in inquiſition. By which he giueth to vnderſtand, that our faith muſt relye wholly and ſolely vponupon the iudgement of the Church, that is, the Pope and his Prelates, without enquirie at all into the word of God, whether that which they propound be conſonant to the truth or no. As Eraſmus in a certaine diſputationEraſ. ex Chem. exam. pa. 66 againſt the Papiſts, confeſſeth, that their opinion hath not ſure & certain teſtimonies of Scripture, but that the contrary opinion may be better & more clerely & ſtrongly proued out of Gods word; notwithſtanding (ſaith he) if the Church bid, I will beleeue it, for I will captiuate my vnderſtanding to the obedience of the Church. And this indeed is the Babylonian ſeruitude of the church of Rome, wherby they fetter the ſouls of their followers to perpetual ſlauery, and lead thē blindfold vnderunder the veile of an implicite faith vntounto perdition: for this is the firſt ground they lay in the hearts of all their generation, that they muſt not examine the doctrine of the Church, but take it at their hands as good coyne, though it be neuer ſo counterfeit, doctrina in Concilijs definit a cuſtodiēda eſt, non examinanda, (ſaithBell de verbo Dei, li. 3. c. 10. Bellarmine) that doctrine which is defined in a Council, is to be kept, not examined: and ordinarius paſtor Eccleſiae audiendus eſt, non iudicandus (ſaith Stapleton) an ordinary Paſtor ofStap de doctrina prin. li. 1. ca. 5. the Church is to be heard, not iudged: thus we ſee, that the p. 144Scripture is thruſt cleane out of dores, from hauing any right or title in the deciſion of queſtions of faith: not onelyonly by priuate men, but euen by their Church it ſelfe.

29. Now here two things are to be obſerued of vsus, for the plainer enucleation and clearing of this poynt: firſt, that in making the Scripture Iudge, we doe not exclude the Church, nor any member of the Church from the office of iudging and diſcerning, onelyonly we place them in their due order and ranke: for this is it we intend, that the Scripture is the higheſt and moſt abſolute Iudge, from the ſentence whereof there is no appeale to be made to any higher Court: and that the iudgement & determination of the Church, or of any member therof, is ſubordinate vntounto that, and to be ruled and guided by that, and where it is agreeable vntounto that, there to be receiued, where it ſwarueth from that, to be reiected. For as in the ciuill eſtate, the Iudges deputed to that office, hauehave no abſolute authority in themſelues, but are ſubiect vntounto the lawe, and the Miniſters thereof, and therefore muſt not ſpeake what they liſt, but what the law directeth: ſo in the ſtate Eccleſiaſticall, they that are inferiour Iudges, are but the Miniſters of the law of God, and muſt not vary from the rule thereof in any reſpect. And for this cauſe, as the Iewes were commandedDeut. 17. 10, 11Deut 17:10Deut 17:11 to obey the ſentence and determination of the Prieſt in all controuerſies, ſo the Prieſt was commanded to giuegive iudgement according to the law, and no otherwiſe: and albeit the Hebrew gloſſe vponupon that Text teacheth, that if the Prieſt ſay that the right hand is the left, or the left is the right, his ſentence is to be holden, (which is the plaine doctrine of the Church of Rome, Iudaizing in this as in many other things) yet Lyra Lyra on Deu. 17Deut 17writing vponupon that Text ſaith, that the gloſſe is manifeſtly falſe, becauſe the ſentence of no man, of what authority ſoeuer, is to be holden, if it be contrary to the law of God: ſo we admit the Church to be Iudge, and eueryevery priuate Chriſtian alſo in his place, but we aſcribe the chiefe power and authority of Iudging to the Scripture alone. The next place we allow vntounto the Church, and the loweſt vntounto the particular members thereof: Theſe laſt to be directed by the Church, but yet ſo p. 145farre as it bringeth it authority out of the Scriptures, and it to be limited by the bounds of the Scripture alſo: and if it iudge againſt the euidence thereof, not to bee heard nor beleeued. This is our opinion, that wee may not be miſtaken: but our aduerſaries aduance their Church vntounto the higheſt place, and make the Scripture an inferiour vaſſall, and ſeruant vntounto it, as I hauehave declared.

30. Secondly, note thereaſon that moueth them, thus to diſclaime from the iudgement of the Scripture: it is becauſe they know full well, that the mayneſt and chiefeſt poynts of their Religion, wherein they diſſent from vsus, hauehave no ground nor foundation in the Scripture, but would vaniſh like a morning auſt, if the light of Gods word ſhould but ſhine vponupon them: as for inſtance, their doctrines of worſhipping Images, of taſting dayes, of prayer for the dead, of Purgatorie, of ſhrift, of pardons, of the communion in one kinde, of ſingle life, and of the priuate Maſſe, and ſuch like: all which poynts and many other, their owne Writers conteſſe, cannot be ſufficiently proued out of the Scripture. And therefore Andradius Andrad. Orthod. explic. lib. 2.doth fully and ingenuouſly acknowledge, that many poynts of their Religion would reele and ſtagger, if they were not ſupported by tradition: and Bellarmine himſelfe ſaith, that itBel. de Euchar. lib. 3 cap. 23. How contrary is this to that of S. Auguſtine, out faith ſhuld reele and totter, if the authority of the Scriptureſtand not faſt, Aug. de doct. Chriſ. lib. 1. cap. 23. may be doubted whether the great poynt of tranſubstantiation may be ſufficiently enforced out of the words of the Text, Hoc eſt corpus meum: So that wee ſee now the reaſon why they will not be tried by the Scriptures, euen this, becauſe if the Scripture bee Iudge, Popery muſt needes goe to wracke. This is ther fore a cunning and witty policie, or rather a groſſe and palpable ſubtilty of theirs, whereby though they dazle the ſight of the ſimple and ignorant, yet they cannot bleare the eyes of the vnderſtanding and wiſe, from diſcerning into their fraud.

31. Hauing thus proued, that they reiect the Scripture, now I come to ſhew, that they allow of no other Iudges but themſelues: for the proofe whereof, there needes no long diſcourſe, ſeeing it is ſufficiently apparent, by that which hath already beene deliuered, that they appeale from the ſentence p. 148of the Scripture vntounto the iudgement of the Church, and tye vntounto the girdle thereof, the onelyonly key of interpretation. Now by the Church, they intend firſt the Romiſh Synagogue, that is, all that whole bony which dependeth vponupon the Pope for their head, and receiue as it were life, and nouriſhment by his influence: for (as Bristo ſaith) the Romane Briſto mot. 12. in marg. Rhem. Annot. in Rom.Church is the Catholike Church, and as the Rhemiſts, the Catholike and the Roman faith is all one. Secondly, by the Church, they meane more particularly a congregation of Romiſh Biſhops and Prelates aſſembled together in a Councill, which they call the Church repreſentatiue. And thirdly and principally,Aquin. 22. q. 11. art. Greg. de Valent. Anal. fid. p. 136. they intend by the Church, the Pope, who is the head of the Church, and contayneth in him virtually all the power and authority of the Church. The Church in the firſt ſenſe, is not to be this Iudge (ſay they) nor yet in the ſecond: which notwithſtanding, is but an vpſtart opinion, and but of the firſtConcil. Conſtant. Seſ. 4. 5. Baſilſeſſ. 2. head: for in the Councils of Constance and Baſil, it was decreed, that the Pope ſhould obey the Councill, and be ordered by it in all things pertayning to faith, and the reformation of the …: and many learned Romaniſts hauehave been of the ſame opinion, as Bellarmine confeſſeth: but now neitherBell. de concil. li. 2. cap. 14. may the Councill be Iudge: therefore take the Church in the third ſenſe for the Pope, and then you hauehave the man that is the Church virtuall, and muſt be all in all, euen the only Iudge and Vmpier in all controuerſies. The center in which all the lines, that is, opinions of Fathers, Councils, and Diuines muſt concurre and meete. The Epitome and abridgement of the whole Church, in whom alone remayneth the Silu. ſum. verb. ſides nu. 2.whole power of the Catholike Church. And thus from the Scripture, they call vsus to the Church, from the Church to the Councils, and from them to the Pope, and there they pitch their line, as in the higheſt poynt of reſolution.

32. That they thus vnderſtand by the Church, the Pope, and that all iudgement is deuolued vntounto him alone, heare them ſpeake in their owne perſons. Bellarmine ſaith, that the Pope without a Councill may define matters of faith, becauſe being Bell. de Chriſto li. 2. cap. 28.the vniuerſall▪ Pastor, and Teacher of the Church, he cannot p. 149erre, teaching out of the chaire: and that he is abſolutely aboueIdem de concil. lib. 2. cap. 17. Idem cap. 18. the Councill, and that he may, as he is the chiefe Prince of the Church, retract the iudgement of the Councill, and not follow the greater part. And therefore, when hee affirmeth in another place, that the Pope with a Councill, is the Iudge ofIdem de Verbo Dei, li. 3. ca. 3. the true ſenſe of the Scripture; he foyſteth in the word Councill for a flouriſh, but indeede, hee meaneth the Pope alone: for if the Pope be aboue all Councils, and may eſtabliſh or diſanull their decrees at his pleaſure, then is not hee with a Councill, but without a Councill the chiefe Iudge.

33. Gregory of Valence is more plaine By the Church (ſaithGreg. de Valent. diſp. Theol. tom. 1 diſ. 1. q. 1. p. 1. & Anal. fid. p. 136. he) we meane her head: that is to ſay, the Romane Biſhop, in whom reſideth the full authority of the Church: the Ieſuite Coster, after he hath diſcarded the Scripture from being Iudge, becauſe it is, Res ſine anima & ſenſu, in varias pugnanteſ que ſent entias Coſt. Enchir. de ſum. Pontif.diſtracta: A thing without life and ſenſe, diſtracted into diuers and contrary opinions, ſaith, that Penes Eccleſiā Cathelicā eſt indicium veritatis, The iudgement of the truth is belonging to the Catholike Church, but becauſe the whole Church cannot meete together in one place, without great inconueniences. Therefore God hath appoynted and nominated one man, to wit, the Pope, to whom he hath ſo tyed his preſence and ſpirituall grace, that in question… of faith he doth neuer erre. Gretzer Colloq. Rat. Seſ. 1ſaith, that the generall; lawfull, and ordinarie Iudge of controuerſies, is the Biſhop of Rome, whether hee define any thing alone, or with a Generall Councill, this Iudge is always infallible. Staplet on ſaith, that the foundation of our Religion is placed of Staplet. praefat. princip. fid. doct. Iob. de Turr. li. 3. cap. 64.neceſſitie vponupon the authority of this man… teaching, in whom wee heare God himſelfe ſpeaking. And another of them ſaith, Si to…us mundus ſententiaret contra Papam, If the whole world ſhould determine againſt the Pope, yet we muſt ſtand to his ſentence. ToIn Sext. extrau. Ioh. 22. tit. 14. & diſt. 19. in Canon. & gloſſ. conclude, the Canon Law ſaith, that it were hereſie to thinke, that our Lord God the Pope might not decree as hee doth, yea, that his reſcripts and decretall Epistles are not Canonicall Scripture.

34. Thus we ſee, the Pope is that which they meane by the Church: and he is the onelyonly compendious Iudge: and therefore p. 148when they talke of the Church, it is but a vayne vaunt; for when all comes to all, they entend nothing by the Church, but their Lord God the Pope, as the Canoniſts call him: who is ens ſecundae intentionis compofitum ex Deo & homine, Extrau. in Ioh. 22. Ioh. Capiſt. de Pap. et Eccleſ. authorit.Abeing of the ſecond intention, compounded of God and man, and quaſi Deus in terris, &c. as it were a God vponupon earth, greater then man; and leſſe then God, hauing the fulneſſe of power. Now by this that hath beene ſaid, the truth of my ſecond propoſition doth euidently appeare; to wit, that the Romaniſts will allow no other Iudges in matter of controuerſie, but themſelues alone, and ſo giuegive iuſt cauſe to all that are not blinded with errour, at leaſt to ſuſpect their Religion, if not vtterly to abandon it, which is the concluſion neceſſarily following vponupon theſe premiſes.

35. Which, that it is of moſt neceſſarie conſequence, appeareth by this, becauſe it is againſt all reaſon, that the ſame ſhould be both the party and the Iudge: yea, in equity is it fit, that we ſhould ſtand to his iudgement, whom we accuſe to be a falſifier of the Scripture, and euen Antichriſt himſelfe? or that that Church ſhould bee our Church, which wee affirme and proue to be an Apoſtate, and an harlot? ſeeing that a Iudge ſhould be indifferent and vnpartiall, and not a party: as the Church and Pope of Rome is in all caſes of controuerſie depending betwixt them and vsus; as for example in the controuerſie of the Church, the queſtion being which is the true Church. The Iudge to determine thereof, we ſay, is the Scripture: they cry, The Church, meaning their owne Church, as I hauehave ſhewed. Doe they not by their doctrine aduance themſelues into the tribunall ſeate, and make their Church the Iudge, whether it bee the Church or no? ſo in the queſtion touching the Popes Supremacy, who ſhall be Iudge whether this ſupreme power be in the Pope or no? Mary the Pope himſelfe, for they admit no other Iudge. Sure he muſt needes gaine the cauſe, when hee is thus his owne Iudge. If this bee not a plaine terg…ue…ſ…tion, I know not what is: if this doth not bewray the weakeneſſe of their cauſe, let any indifferent man conſider and giuegive ſentence.

p. 14936. For as on ourſide in the queſtion of the Kings Supremacie, whether eueryevery King in his owne dominion bee the ſupreme Gouernour of the Church vnderunder Chriſt or no: if wee ſhould in this caſe admit no Iudge, but the King himſelfe: Or in the queſtion of our Church, whether wee be the true Church of Chriſt or no: if wee ſhould refuſe all other triall, ſaue that which ariſeth from the iudgement of our owne Church, and the Biſhops and Prelates thereof; would not all men laugh at our folly, and thinke our cauſe weake and deſperate? So may all men thinke of the Romiſh Religion, that it be wrayeth manifeſt folly in the maintayners, and apparent weakeneſſe in the grounds thereof, in that it will not bee iudged but by itſelfe, eſpecially ſeeing it is the property of ſelfeloue, whereof no man liuing is freed, to make men blinde in their owne cauſes, and partiall on their owne ſides. To conclude therefore, as the Lion in Eſope, that challenged to himſelfe the whole prey that was caught, and would not ſtand to the equall partition of his fellow-hunters, proued himſelfe thereby to be a tyrant, and his title naught: ſo the Pope of Rome, and his Proctours, in refuſing to be iudged by any ſaue themſelues, and by that right clayming a title to the truth, diſcouereth both his tyrannie ouer the Church of God, and the holy Scriptures, and the badneſſe of his weake cauſe; ſeeing truth like a chaſte matrone, though it be ſlandered, yet is ſo bold and powerfull, that it feareth not to bee tried by thoſe that are the greateſt enemies thereof.

Spectatum admiſſiriſum teneatis amici?