The Buckler of the Faith, Part · Article 4

The Buckler of the Faith · Part · Article 4

p. 18THE FOVRTH ARTICLE OF THE CONFESSION OF THE FAITH. Wherein M. Arnoux handleth particular inspiration, and the interpretation of the Scriptures, and of the witnesse which the Church giueth to the Scriptures.

We confesse these bookes to be Canonicall, and certaine rules of our faith, not so much by the common p. 19consent and agreement of the Church, as by the interior testimonie and perswasion of the holy Ghost, which makes vsus to discerne them from the other Ecclesiasticall books, vponupon the which (although they be profitable) we cannot ground any article of the faith.

ARNOVX.

Section. 7 This is to make eueryevery faithfull person a iudge established by God, to approue and reproue the Scriptures by a more then infallible spirit in eueryevery one of them; which is not in the vniuersall Church, seeing, that by their saying, it may erre, notwithstanding the infallible assistance of the holy Ghost: and neuerthelesse eueryevery faithfull person particularly hath a sure and a domestique spirit which maketh him a certaine iudge of the Scriptures, and of their sence and translation, without the which, the sence cannot be penetrated by them that know no languages.

MOVLIN.

Here the aduersarie doth, as he vseth to do in all other places, that is, he changeth the words of our Confession, and maketh vsus say things that we do not beleeue; which is a manifest and euident proofe that the truth of our religion is very strong, seeing that they cannot dispute against it, vntill they hauehave first changed it. By this meanes our aduersaries striue not against our Confession, but against their own inuentions. M. Arnoux imputeth to our Confession, that it maketh eueryevery man a particular iudge established by God, to approue and reproue the Scriptures, and infallibly to iudge of the sence and translations of them. But the article of our Confession saith nothing so. Therein we speak not of a iudge established by God, nor of iudging infallibly of the sence and interpretation of the Scriptures, for none of vsus attribute vntounto our selues the qualitie of a Iudge, iudging with authority and infallible certainty.

For to discerne whether such a booke be Canonicall, it is not necessary to hauehave a particular reuelation: onelyonly we say p. 20two things. The one, that the Spirit of God witnesseth to all Christians that God is no lier, and by consequence he witnesseth, that the bookes of Iudith and of the Machabees are not diuine books, because therein vntruths are palpable. The other, that the word of God contained in the holy Scriptures is full of efficacie, and that the Spirit of God vseth the same to touch the hearts without any need of particular reuelation. For he that feareth God, feeleth by a liuely motion, & taketh pleasure in the language of the Spirit of God, which of it selfe maketh a man sufficiently to vnderstand, hauing another manner of vertue then the languages of men. Which vertue, if our aduersaries do not feele, they ought not to mocke at a thing which they know not: but rather therein acknowledge the iust iudgement of God, which doth iustly, to take away from his word the efficacie thereof in them for a punishment, because they do it iniurie, accusing it of obscuritie, ambiguitie, and imperfection, adding thereunto an vnwritten word, bereauing it of the dignitie to be a perfect rule & soueraigne iudge, to cloath & inuest the Prelates of the Church, & mens traditions with that dignitie. Why should she make her spirituall motions to be felt by those that charge her with iniurious words, and which forbid and prohibite the reading thereof? Saint Augustine in the third Chapter of the eleuenth book of his Confessions, acknowledgeth the interior efficacy of the Spirit of God, giuing testimony to our hearts, touching the truth of that which is contained in the Scriptures, and speaketh by experience. VponUpon which passage, Bellarmine in his sermon, De lumine fidei, saith, this light of the faith, is a certaine testimony of God, by the which it is said vntounto the secret cogitations of our hearts, That is true, thou needest not to doubt thereof. Euen as he that knoweth not that the Sunne is the Sunne, but onelyonly because his mother told him so, and pointed to it with her finger, should ground vponupon a proofe a thousand times lesse cleare then the Sunne: so he that knoweth not that the holy Scripture, is the Scripture, but onelyonly because the Church wherein he liued told him so, without being touched in his heart, with the efficacie thereof, p. 21groundeth himselfe vponupon a proofe a thousand times weaker then the holy Scriptures: which maketh it selfe to be sufficiently felt by those that do not contend and striue against the same, and without the which we should not know, that there must be a Church in the world.

It is true, that the Church putteth the Scriptures into our hands. But after that by the same Scripture, God hath touched our hearts, we do no more beleeue that it is the holy Scripture, because the Church told vsus so, but because the Scripture it selfe hath caused vsus to know it, and that God thereby hath touched our hearts: without the which vertue the testimony of the Church is but a probable aide, which giueth a confused beleefe and a light impression. For no man can know, with a certaine knowledge, that the testimonie which his Church giueth to the Scripture, is true, if before that he knoweth not that the same Church is orthodoxall, and of a true iudgement touching the faith. Which a man cannot assuredly know, vntill he hath first knowne the rule of the true faith, which is the word of God. To be short, when we are once drawne to the reading and meditation of the Scripture by the testimonie of the Church, and hauehave begun to taste the same, and to comprehend the doctrine thereof, we may say as the Samaritanes did to the woman, whereof it is spoken in the fourth of Saint Iohn: Now we beleeue, not because of thy saying, for we hauehave heard him our selues, and know that this is indeed that Christ the Sauiour of the world.

Here I would gladly demand two things of our aduersaries: the one, whether they will hauehave eueryevery faithfull Christian to receiue and approue the holy Scriptures, without knowing, vnderstanding, and comprehending them? To receiue them without knowing any thing in them, is to receiue them without fruite. Or if they will hauehave the people to hauehave knowledge in the Scriptures, whether they will hauehave them to discerne them, and learning them, that they may be instructed with iudgement and discretion? The other, why they will not hauehave the people to iudge and discerne that the bookes of the Scripture are sacred and diuine, and yet in the meane time p. 22they will hauehave them to know and discerne the true Church, to distinguish it from the false? To discerne the true Church from the false, is it not requisite that eueryevery Christian should be particularly assisted, and inwardly conducted by the Spirit of God? If it be so, why will they not hauehave eueryevery faithfull Christian to hauehave need of the same assistance of the Spirit of God, to discerne the word of God from the word of men? If for an euasion they say, that to know certainly which is the orthodoxall and pure Church, there is no need of the aide and assistance of the Spirit of God, do they not make their religion prophane, and shew it to be led by opinion, custome, and humane reason?

In the meane time, all being well weighed and considered, it will be found that the same iudgment of discretion, which God giueth to the faithfull to discerne the word of God from the word of men, is the same iudgment whereby we discerne the true Church from the false; because that is the true Church, which beleeueth and teacheth the true word of God. Whosoeuer saith, that the people ought to discerne the true Church without discerning the true word of God, speaketh things contradicting one the other, and doth like one that would hauehave men to know who are iust, without knowing the rule of righteousnesse.

ARNOVX.

Section. 8 Passages quoted in the margent of the Confession. Psal. 12.6. The words of the Lord are pure words, as siluer tried in a fornace of earth, purified seuen times. Psal. 19.7.8. The Law of God is perfect, conuerting the soule; the testimonie of the Lord is sure, making wise the simple; the statutes of the Lord are right, reioycing the heart; the commandement of the Lord is pure, enlighting the eyes. Not one of these passages do containe one onelyonly word of that, in confirmation whereof they are alledged; which is, that it appertaineth to the members of the Church, rather then to all the Church, to discerne the true Scriptures from the false. If they be alledged as an elogie and recommendation of the word of God, whereof there is no question, it is a deceiuing of the reader, that perswadeth p. 23himselfe, that they are quoted for a proofe of that which is in controuersie, and whereof he seeth no other proofe then in the margent.

MOVLIN.

These two passages are not quoted in the margent, to proue a thing that we beleeue not, and which M. Arnoux falsely attributeth vntounto vsus, that is, that it belongeth to the particular members of the Church, rather then to the whole body of the Church, to discerne the true from the false Scriptures. These passages serue not to proue that: they are imployed to proue these words of the article of our Confession; which is, that those canonicall books are a most certaine rule of our faith: which is a point in controuersie betweene vsus & our aduersaries, that accuse the holy Scripture to be insufficient and obscure, calling it a peece or part of a rule, and a two handed sword, as we shall hereafter see.A delphick sword or a sword for both hands. And what hurt is there done to alledge these passages vponupon things that are not in controuersie? Can we not instruct without disputing?

Of the interpretation of the Scriptures, and whether the Church of Rome is an infallible interpreter, and whether it belongs to eueryevery particular person to interpret the Scriptures.

ARNOVX.

Section. 9 Contrarie passages. Saint Peter in his second Epistle, Chap. 1.20. No prophesie of the Scripture is of any priuate interpretation. Therefore it is contrary to the Apostolicke commandement, that eueryevery one of you should take vponupon him to iudge the true sence & vnderstanding of the Scriptures. The interpreter hath his manner of interpretation, and assureth himselfe to be iudge by a particular spirit, and for a foundation of all that which he shall beleeue, layeth this presumptuous and prohibited assurance.

MOVLIN.

The passage of Saint Peter is not contrary to the article of p. 24our Confession. S. Peter in this passage reiecteth particular interpretations: but in this fourth article of our Confession, there is nothing said of interpretation, nor of the sence or intelligence of the Scripture. This man doth not vnderstand himselfe. And to what purpose should he impugne particular interpretations, seeing that we also condemne them? For it is so farre from vsus to receiue the interpretations of a particular man for lawes, that we receiue not the interpretations of a particular Church, how great soeuer it be, when such interpretations are giuen for infallible rules, and are equalized in authoritie with the holy Scriptures, as the interpretations of the Popes and of the Romish Church are.

It is true, that in our Sermons we interpet the Scriptures, but we giuegive not our interpretations for lawes: and alledge no other interpretations of the Scriptures, then those which the Scriptures themselues affoord. Wherby it is not our interpretation, but that which God himselfe giueth.

But this requireth a little more discourse, to let you see wherein our interpretations differ from those of the Romish Church: wherein there are fiue notable differences.

1 The first is, that the interpretations of the Scripture which we bring are drawne out of the Scripture it selfe. But the Romish Church draweth the most part of her interpretations from an vnwritten word, and from traditions. As when the word saith, Thou shalt worship one onelyonly God, and him onelyonly shalt thou serue, the Church of Rome vnderstandeth, that the adoration of Latria is here onelyonly reserued vntounto God, but that the same hindreth not man from adoring Saints, Images, and the relicks with the adoration of Dulia: but the Scripture speaketh not of this adoration of Dulia giuen vntounto creatures. So when the Apostle in the ninth Chapter and tenth verse to the Hebrewes so often inserteth, That as it is appointed vntounto all men, that they shall once die, so Christ was once offered to take away the sinnes of many, and that by the offering once made he hath sanctified vsus: the Romish Church vnderstandeth, that he speaketh there of the bloudy sacrifice; & say, that besides that sacrifice, there is another sacrifice of the body of Christ which is not p. 25bloudy, (that is, the Masse:) but the Scripture speaketh not of this sacrifice of the body of our Lord without bloud. So, when Iesus Christ saith to Saint Peter, Feede my sheepe; the church of Rome vnderstandeth that to be said to Peter, & to his successours, in the charge of the head of the vniuersall Church. But the Scripture saith not, that Saint Peter should hauehave successours in his Apostolicall place, as the other Apostles also hauehave had none; & faith not that his successors should be Bishops of Rome. I could produce an infinite number of such examples.

2 The second difference is, that when we draw an interpretation of a passage in the Scripture, out of the Scripture. we exhort the people to looke into the place, and to reade the Scripture, that eueryevery man may know whether we alleadge it truly, and proceed sincerely therein: according to the example of those of Beroea, in the seuenteenth of the Acts, who after they had heard the Apostle S. Paul, went to conferre his words with the Scripture, to know whether it were so, or not. On the contrary, the Doctors of the Romish Church, interpreting the Scripture to the people, will not hauehave them to consult with the Scriptures, which in those places where the Pope is absolutely obeyed, is a booke wholly prohibited to the people. And in Spaine or Italie, if an Italian or a Spanish Bible be found in any Lay mans hands, it is a crime deseruing burning, and an Inquisition case.

3 The third difference is, That we giuegive not our interpretations for lawes, as if we were infallible interpreters, neither make our selues iudges of the holy Scriptures. For we say, that in the cleare passages of the Scriptures that hauehave no need of interpretations, all that which is necessary for our saluation is contained. On the contrary, the Church of Rome attributeth vntounto her selfe, the power to be an infallible iudge of the sence of the Scriptures, and of giuing interpretations that are of equall authority and force with the holy Scriptures. A prodigious thing, that sinners and guilty persons will take vponupon them to be infallible iudges of the sence of the lawes which concerne their crimes and offences: p. 26That sinful men should be iudges of that word, by the which at the latter day they shall be iudged. And whereas our sences and our wills ought to be subiected to the word of God: that the word of God should be subiected to the sence and meanings of men. That Maister is like to be well serued, whose seruants be the interpreters of his commandements, and thinke it lawfull for them to say to their maister, Thou hast commanded vsus to do thus, but we iudge that it ought thus to be vnderstood. This is to subiect religion vntounto men, whereas men should be subiects to religion. Certainly, no man but the King can giuegive interpretations to the Kings proclamations and precepts, that should be of equall force and authoritie with the Kings Edict. None but God can bring interpretations to the word of God, which are of as much force and authority as the word of God is. I say, if there be any Prelates that are infallible interpreters of the word of God, and that vponupon the sence of the Scriptures pronounce irreuocable decrees, that such Pastors hauehave much more authority then the law of God; because the people are not bound to follow the words of the law, but the interpretation of those Prelates. It were better to be an interpreter in this maner, then to be a law-giuer: and it is impossible that such an interpreter should be subiect to the law. For it is fit that he should be without sinne, lest he should make his interpretations of the law, couertures and cloakes of his sinne.

Therein, besides the impietie, the absurditie is most manifest; for, before that men should giuegive the church of Rome the authority of an infallible iudge of the sence of the Scriptures, it is necessary to be first assured that it is sound, and of a good iudgement in faith. Into the which iudgement if we enter by the holy Scripture, then the church of Rome is subiected to be iudged by the Scriptures. Now if to know whether the Church of Rome be pure in faith, we must referre our selues to the testimony of the church of Rome it selfe, then she is iudge in her owne cause, and she will be sure not to condemne her selfe. So, when question is made, to know what the duty of the Church is: If in this question p. 27the Church be iudge, she is both iudge and partie, and will hauehave no other lawes but those which she her selfe will make and ordaine. And seeing that in the interpretation of the Scriptures, the Greek, Syrian, Affricane and Roman Churches are different; how shall a simple artificer know which interpretation is best? seeing the other Churches are ancienter then the Romaine, and boast of Saint Peters chaire, and of diuers Apostles? We must therefore come to this point, that if they vnderstand the word Iudge, to signifie Discerning, (as when we iudge of meates by the taste,) eueryevery saithfull person ought to pray vntounto God for grace to iudge, to discerne, and to know the true sence of the Scripture. But if by Iudging, they vnderstand, to pronounce decrees, and definitiue and infallible iudgements, touching the sence of the Scriptures, thereby to binde other mens consciences, there is no man in the world that hath that power. That which is cleare and manifest in the Scripture, hauing no need of interpretation, is sufficient to saluation; or if there be any obscure places, they are clearely expounded else-where. And if there be any passages that are obscure, and can not be vnderstood by other passages, it is better to be ignorant therein, then to play the interpreter with authority of a Iudge. For, for this cause God thought it requisite, that in his word there should be some places that are obscure, among a great number of cleare & manifest places; that by those that are cleare he might instruct our ignorance, and by the obscure, proue our sobriety and temperance.

4 The fourth difference betweene the Interpretations that we make of the Scriptures, and those of the Romish church, is, That they neuer as yet accused vsus of wresting the Scripture for our owne profit, nor to hauehave giuen it a sence which serueth to make vsus rich, or to aduance vsus to worldly dignities; which is one of the great mischiefes in the church of Rome. Couetousnesse and Ambition, that are ingenious to wrest and racke the Scriptures, hauehave found out and inuented admirable interpretation. In the first Tome of the Councels there is a Decree attributed to Anacletus, which saith, that p. 28Peter is Cephas, Cephas, id est, caput & principium Apostolatus. It is the 72. in the Hebrew.that is to say, Chiefe or Head, and holding the principall place among the Apostles. In the ninth Session, of the last Councell of Lateran, the seuenty one Psalme is alledged, where it is said, All Kings shall fall downe before him, and all nations shall serue him; as if it were spoken of the Pope. And a little after, that is attributed to the Pope which Iesus Christ saith in the 28. chapter of Saint Mathew, All power is giuen vntounto me in heauen and in earth. Pope Boniface the eight in the Extrauagant, Vnam Sanctam, sheweth, that all the world ought to be subiect to the Pope, because in the tenth of Iohn it is written, There shall be one sheepfold and one shepheard. There also he proueth the superioritie of the Pope, by that which is written, In the beginning God created heauen and earth, For, saith he, there is, in principio, in the singular number, and not in principijs in the plurall number, which is a notable obseruation. There he proueth, that both the Swords are in the Popes power, that is, both the Spirituall and the Temporall, because that in the 22. of Saint Luke, the Apostles hauing said, Lord, behold here are two swords, he said vntounto them, It is enough. To the same end he applieth that which God said to Ieremie, chap. 1. See, I hauehave this day set thee ouer the nations, and ouer the kingdomes. Bellarmine in his book against Barkley, proueth the power of the Pope to depose Kings, by that which is said to Saint Peter, Feede my sheepe: also by that, that Saint Paul will hauehave, those that preach the Gospell to liue of the Gospell. Kill and eate, alleadged by Baronius, applied to moue & incite the Pope to thunder against, and to persecute the Venetians, is a ridiculous manner of interpreting the Scriptures. I could alleadge a thousand such like interpretations, which are as many confessions of a bad cause, seeing it cannot be defended but by wrested passages, and violent and rash interpretations of the Scriptures. Therefore the churth of Rome vsurpeth the title of an infallible Iudge of the sence of the Scriptures, to the end that where reason wanteth, it may be supplied by authority: for such proofes hauehave no force, but onelyonly by the authority of him that propounded them.

p. 295 The fifth & last difference is, that we cannot be charged nor accused to make profane and ridiculous interpretations, thereby to expose the holy Scriptures to be laughed at, as the church of Rome doth. The second Councell of Nice, which our Aduersaries place among the vniuersall Councels, vponupon paine of cursing and excommunication commandeth the adoration of Images, and faith, that they are of as much estimation as the Gospell. To proue this detestable doctrine, the Fathers of that Councell produce diuers passages of the Scriptures, with a strange compasse, and extrauagant subtiltie: and because the Iconoclastians mocked at those allegations, Pope Adrian the first expressely made a booke,Tom. 3. Concil. Editionis Colon. pa. 205. and dedicated the same to Charlemaine, which is found at the end of the said Councell, whereby he maintaineth all those passages to be well alleadged. The Fathers of that Councel for the adoration of Images had alleadged the passages in the secōd of the Canticles: Let me see thy countenance, let mee heare thy voice; and God created man in his owne image and likenesse, Gen. 1. Abraham worshipped the Hethites, Genes. 23. Moses worshipped Iethro his father in law, Exod. 18. Iacob blessed Pharao, Genesis 47. and, No man, when he hath lighted a candle, couereth it vnderunder a vessell, Luke 8.16. Pope Adrian defendeth these passages, saying, Rectè illud protulerunt: They hauehave truely alleaged them, & valdè nimis atque pulchrè contra eos qui Imagines contemnunt dixerunt, poni lucernam sub modio. They hauehave spoken excellent well, and with a good grace, against those that contemne Images, that they set a Lampe vnderunder a bushell. What man is he that hath any free or common sence, that wil not detest such prophanation of the Scriptures? And neuerthelesse, this is the interpretation of the Church, it is a Councell that speaketh, and a Pope that defendeth this Councell. He that desireth to see the horrible prophanation of the passages of the Scripture, alleadged in manner of a ieast, let him reade those that write of the mysteries of the Masse, and of the ceremonies of the Romish church: As Innocent the third, of the mysteries of the Masse; The booke of sacred Ceremonies: Durants Rational: Tolet of the instruction of Priests: p. 30Titleman, &c. and there he shall finde the Scripture most ridiculously wrested. They say, that the Altar must be of stone, because it is said, Petra erat Christus: That tapers are set vponupon the Altar, because it is written, I am the light of the world: That the Priest kisseth the Altar, because in the Canticles it is written, Let him kisse me with the kisse of his mouth: That the Priest turneth his backe to the people, because it is written; Thou shalt see my backe parts, Exodus 33.23. That the Clarke that serueth the Priest, moueth and stirreth his body as the Priest doth, because it is written, Where I am, there also my seruant shall be. That the Priest washeth his hands twise, because it is written, Amplius laua me, Psal. 51. That the Bishop at Masse changeth his hose and his shooes, because it is written, Put off thy shooes for this place is holy, Ex. 3.5. With the like subtiltie the Pope at this day, when he is crowned, casteth certaine copper money among the people, saying, Siluer and gold hauehave I none, but that which I hauehave, I giuegive thee. Where religion is changed into a Comedie, it is no maruell that the Scriptures are exposed vntounto laughter, and turned into a ridiculous sence. Thus much touching the interpretation which father Arnoux saith to be receiued from the hand of Gods Spouse, that is (as he vnderstands it) the church of Rome. Thus you may see how the word of God is dexterously alleadged, and God worthily serued.

Whether the Church may erre: and whether the church of Rome hath erred.

Section. 10 All this abuse is grounded vponupon this supposition, that the Church cannot erre: that is, that the Church being assembled to decide matters of faith, cannot erre. A proposition, which being well weighed and considered, will be found to be rash, without reason and apparence, and by experience contradicted.

For if by the Church, our aduersaries vnderstand the Church of the elect predestinated to saluation, which S. Peter p. 31in his first Epistle, cap. 2. calleth a chosen generation, and with the Apostle to the Hebrewes, cap. 12. calleth, The assemblie and congregation of the first borne which are written in heauen: It is a great absurditie to aske, if that Church assembled to iudge the differences of religion may erre: seeing that it neuer assembleth to decide any point of faith.

If by the word Church, they vnderstand the vniuersal visible Church, which is, the assembly of all those that make profession to be Christians, it is no lesse absurd, to aske if that Church assembled to iudge the points of faith can erre: for that now it is impossible for the same to be assembled: for it is composed of different parts, that is, of the Greeke, the Romane, the Syrian, and the Affrican Churches, &c. which are particular Churches, separated from communion. For who shall assemble them? who shall set them at agreement? who shall be arbitrator of their discord? who shall be president in that assemblie? seeing that eueryevery one of them attributeth vntounto herselfe the perfections & testimonies which God giueth to his Church in his word.

But if by the word Church, our aduersaries vnderstand a particular Church, as that of Rome, of Antioch, or of Constantinople, they themselues confesse, that eueryevery particular Church may erre: and say that the Church of Ierusalem founded by Iesus Christ, and that of Antioch founded by Peter erred.

The holy Historie witnesseth, that the Church of Israel, which vnderunder the old Testament was the onelyonly Church in the world, oftentimes erred. It was idolatrous in Egypt, Ezech. 20.7.8. The people in the desert worshipped the golden Calfe, to the which also Aaron the high Priest erected an altar, and proclamed a solemne feast vntounto it, Exod. 32. Ʋriah the high Priest erected a pagan altar in the Temple of God, 2. Kings 16. In the fifteenth Chapter of the second of Chronicles it is said, Now for a long season Israel hath bene without the true God, and without a teaching Priest, and without Law. Which cannot be vnderstood of the ten Tribes that reuolted from the couenant of God, for that a little after he addeth, p. 32that they turned againe vntounto God, but those ten Tribes neuer turned. Ieremie in cap. 2.27.28. reprocheth the Church of Iuda, that it had had as many gods as townes; & that the Kings, Priests, and Prophets, said vntounto the woods, Thou art my father, which is the language of idolaters. He maketh the like complaints, cap. 5.31. and cap. 6.14. and Esay cap. 56. saith, His watchmen are blind, they are all ignorant, they cannot barke. It is hard to maintaine that the high Priests, Scribes, and Pharises, that held Moses chaire, and the ordinary succession did not erre in the faith, when being assembled they decreed, that whosoeuer did confesse Iesus to be Christ, should be cast out of the Synagogue Iohn 9.12. which is one of the causes (among many others) for the which Iesus Christ warneth his disciples to beware of the leauen of the doctrine of the Pharises, in the sixteenth of S. Mathew: whose instructions Iesus Christ would hauehave the Iewes wholly to obserue when they preached in Moses chaire, but not when they preached against Moses, and against the Law. For that is not a succession, but an ouerthrowing of the chaire and the doctrine. Among the which Caiphas the high Priest & head of that succession, iudged that Iesus Christ was a blasphemer and worthy of death, Math. 26. Then when the said prelate in the eleuenth of S. Iohn, prophesied that one man was to die for the whole nation, he did not prophesie, because the infallible truth was fixed to his chaire, but God inspired him extraordinarily, to the end that that prophesie whereby the price and the vertue of the death of Iesus Christ is declared, might be of more weight and authority among the Iewes, in regard of the quality of the person.

Then, if the Church which was the onelyonly Church in the world, and the Pastors that onelyonly held the chaire erred, is it credible, that the Church being deuided into contrarie Churches, in chaires separated from communion, one particular Church may or can presume, not to erre, and to subiect all others to her will? without producing her priuiledges? and contrary to the experience of so many ages? and the iudgement of all antiquitie?

p. 33The sixt Councell held in Constantinople in the thirtenth Canon condemneth the Church of Rome by name, because she reiected married Priests; and in the fiue & fiftieth Canon because she fasted on the Saturday. Then those fathers beleeued that the Church of Rome could erre. The Greeke and the Romane Churches ioyned together in the second Councell of Nice: did they not erre, when in that Councell they decreed, (vponupon paine of cursing and excommunication,) that images ought to be adored, and that they are of as much estimation as the Gospell, and that the image is better then the word, where in the tradition it is said: Maior est imago quàm oratio?

And after the death of Pope Formosus, Platina. Stella. Anastasius. Luitprandus. Sigibert, &c.so many times vnburied by his successors, and drawne about the towne, and after laid honourably in the graue againe; how many contrary Councels (wherein the Popes were presidents) were there, that allowed and disallowed the decrees and ordinances of precedent Councels? And you must note, that then there was a question about a point of doctrine, which was, whether the Pope may dispence with an oath made to God, and whether he ought to be held to be lawfull Pope, that hath receiued the Papacie contrary to the oath which he had made neuer to take it on him.

Did not the Church of Rome erre in the Councell of Rome holden vnderunder Gregorie the seuenth, anno 1076. where it was declared and defined,Baron Annal. anno 1076. that there was no other name vnderunder the heauens but that of the Pope? and that no booke is canonicall without his authoritie, and that all kings ought to kisse his feet?

Did not the Councell of Rome erre in the Councell of Latran, vnderunder Innocent the third, where power is giuen to the Pope, to dispossesse and driue Princes that are excommunicate out of their lands and Signiories? cap. 3.

Or in the Councell of Constance holden anno 1414, where she declared, that we must neither obserue faith nor promise with heretickes, and that it is lawfull to put them to death after safe conduct is giuen them? And that to hauehave the people p. 34to receiue the Sacrament vnderunder both kinds, following the example of Iesus Christ and the ancient Church, is rashnesse, and an heresie punishable by the secular power?

Or in the Councell of Florence, holden anno 1440: where it is decreed that the Pope may adde to the Creed?

Or in the last Councel of Latran, where the holy Scriptures were laid at the Popes feet, and he called a king most like vntounto God? where also it is said, that all people ought to adore him: that he hath all power both in heauen and earth, that he is the Lyon of Iuda, the Roote of Dauid, the Sauiour of Sion, and the diuine Maiestie?

Lastly, shall the Church of Rome continue pure and entire then, when (according to the opinion of our aduersaries) Antichrist shall abolish the Masse? or at the time whereof Iesus Christ speaketh, Luke 18. Thinke you when the Sonne of man cometh, that he shall find faith on the earth?

To be short, to say that she cannot erre, is a language that onelyonly belongeth vntounto God, or to him that maketh himselfe to be God,2. Thess. 7. whom Saint Paul calleth the sonne of perdition. The Apostles neuer bragged that they could not erre, notwithstanding that the Spirit of God guided them in all truth. Whosoeuer saith, I cannot fall by ignorance, is partly fallen by pride: whosoeuer saith I cannot erre in the interpretation of the Scriptures, makes himselfe infallible Iudge of that doctrine by the which one day he shall be iudged. He that is fallen shall neuer rise againe, as long as he presumeth that he standeth. He will not be subiect to any rule as long as he thinketh himselfe to be the rule: and there is no riches nor dignity whatsoeuer vponupon earth, whereunto he will not aspire, seeing that no man may contradict him. By this meanes the Scripture will be held and esteemed to be of little necessitie: for what need I studie, if a man that cannot erre leadeth me directly vntounto heauen? If God, to the end that the people should not be seduced, hath giuen those Prelates the vertue not to erre, it is wonder that he did not likewise giuegive them the vertue neuer to be vicious, seeing that nothing causeth Atheisme sooner to breed among the people, then the prophane p. 35liues of Pastors, whereof being conuinced it maketh the doctrine contemptible. The Canon, Si Papa, in the fortieth Distinction, teacheth vsus that in most expresse termes, which saith: If the Pope being negligent of his owne saluation, and of the saluation of his brethren, vnprofitable and slack in his businesse, and besides that doing no good, in the meane time he leadeth after him, being himselfe first a bondslaue of sin, innumerable multitudes of people into perdition, to be tormented with him by many plagues: no man may presume or dislike of him for the same, because he that ought to iudge all men, ought not to be iudged by any man, if he be not found to hauehave erred from the faith. This speech certainly is diabolicall: and yet he, that to flatter the Pope hath vomited out so many impieties, freely acknowledgeth that the Pope may erre from the faith. Whereupon I am, and hauehave often times bene abashed, wherefore the Pope that vaunteth that he cannot erre in the deciding of doubts, abstaineth (now many yeares past) from pronouncing any definitiue sentence vponupon the controuersie which is in the Church of Rome, about the questions of freewill and predestination: for the which the Iacobins and the Iesuites in Spaine are at continuall strife. The props wherewith they support this proud doctrine are so weake, that if you blow vponupon them they are ready to fall. They alledge vntounto vsus, that it is said in the second chapter of Malachie: For the Priests lips should keepe knowledge, and they should seeke the Law at his mouth, for he is the messenger of the Lord of hoasts. But it is a great abuse to make a promise of that which is a commandement. And those Priests of whom it is here spoken, seduced the people and corrupted the couenant, as it is said in the next verse.

They also alledge, that Iesus Christ in the sixteenth of Saint Mathew, promised that the gates of hell should not preuaile against the Church: but there he speakes not of any particular Church, nor of Rome, neither yet of the vniuersall visible Church; which although the power of the diuell cannot vtterly abolish it, yet he often preuaileth against her diuers wayes, corrupting some by vices, seducing others by heresies, p. 36and dissipating many particular Churches by persecution. The beast shall make warre with the Saints, and ouercome them, Apoc. 13. The Church flieth before the red Dragon, Apoc. 12. In that passage our Sauiour speaketh of the elect Church, which cannot be seduced, nor depriued of saluation by the temptations of the diuell, as Iesus Christ teacheth in the thirteeenth of Saint Marke, saying: For false Christs shall arise, and false Prophets, and shall shew signes and wonders to deceiue, if it were possible, the very elect. Where if he speakes of the vniuersall visible Church, his meaning is, that Sathan can neuer abolish it.

But specially our aduersaries make shew of the 15. verse of the third chapter of the first to Timothie, where the Church is called the house of God, the pillar and ground of truth. The abuse consists herein, that they take that which is but a description of her dutie, to be an infallible perfection of the Church. The Apostle thereby teacheth vsus, that the Church is established in this world to defend and support the truth; but saith not, that it cannot faile in her dutie. So false Churches are pillars and grounds of lies, but it followeth not from thence, that they can neuer turne to the truth. To thinke or esteeme that the truth of God is grounded vponupon men, is to make mans authoritie firmer then Gods truth. On the contrary, the Apostle to the Ephesians the second chapter, saith, that we are built vponupon the foundation of the Prophets and Apostles:foreign. Euangelium in Scripturis nobis tradiderunt fundamentum & columnam fidei nostrae futurum. not vponupon them as they were mortall men, but vponupon their doctrine which endureth for euer. So the ancient Fathers vnderstand it. Chrysostome in the eleuenth homilie vponupon the first of Timothy saith, The truth is the pillar and ground of the Church. And Irenaeus in the first chapter of his third booke saith, They hauehave left vsus the Gospell in the Scriptures to be a pillar and the ground of our faith. Our aduersaries themselues say it without thinking thereon, as often as they ground the authority of the Church vponupon this and other such like places, for thereby they silently confesse that the authority of the Church is grounded vponupon the Scriptures: and so (not knowing it,) dispute against themselues. And it is certaine, that whosoeuer groundeth the authority p. 37of the Scriptures vponupon the authority of the Church, bereaueth the Church of the meanes to ground her authoritie vponupon the Scriptures, & neuer ought to alledge the Scripture for a ground of the Church. He that buildeth the walles vponupon the foundation, supposeth that the foundation is not grounded vponupon the walles: So if the Church be the foundation of the word of God, it is not grounded vponupon the word of God. Why then do they ground the authority of the Romane Church vppn this passage?

Now after all this, if it were granted vntounto them, that the word of God is grounded vponupon the Church, they hauehave gotten nothing, if they do not also proue that this Church is the Romaine, rather then the Greeke or Syrian Churches, which are ancienter then the Romane, and purer, and also boast of the succession of Saint Peter. They also to the same end apply the words of our Lord in the sixteenth of Saint Iohn, verse 13. Howbeit when he is come, which is the Spirit of truth, he will leade you into all truth. This promise properly belongeth to the Apostles, whereof they receiued the full accomplishment vponupon the day of Pentecost, when the holy Ghost descended vponupon them, and taught them the truth of the doctrine of saluation. And if this promise should appertaine vntounto the Church, and should be perpetuall in al ages, yet by that, the infalliblenesse of the Church is not hereby proued, much lesse the infalliblenesse of any particular Church.

They also alledge the passage of the eighteenth of S. Mathew: If thy brother trespasse against thee, tell it vntounto the Church; and if he refuse to heare the Church, let him be vntounto thee as an heathen man or a publican: but this place shall be examined hereafter when M. Arnoux obiects it against vsus.

For the infalliblenesse of the Romish Church they alledge, that Iesus Christ said to S. Peter Luke 22.31. Simon Simon, behold Sathan hath desired you, to winnow you as wheate but I hauehave prayed for thee that thy faith faile not. Marke that two lines after, he foresheweth to Peter that he should deny him three times. So it appeareth, that by those words Iesus prepareth him against the temptation and promiseth not to forsake p. 38him nor to suffer his faith to faile. Which is euident, for that by the word faith, he vnderstandeth not the doctrine, but the trust and confidence in Iesus Christ: and by the word faith, he vnderstandeth not to erre in the doctrine, but to fall by weaknesse. But what makes that for the Romish Church? doth all that is said to S. Peter, or that is said by S. Peter belong to the Pope?Math. 16. Acts 3.Matt 16Acts 3 as, go behind me Sathan, and siluer and gold hauehave I none? &c. or when Iesus Christ sent Peter with his companions to preach without scrip, money, or any prouision?

ARNOVX.

Section. 11 Also to the Galathians 2.1. Then foureteene yeares after I went vp againe to Ierusalem with Barnabas, and tooke with me Titus also, I and went vp by reuelation, & declared vntounto them that Gospell which I preached among the Gentiles, but particularly to them that were the chiefe, lest by any meanes I should run or had run in vaine. Behold also S. Paul as well as Saint Peter, who formally both by example and words condemne the interior perswasion of the holy Ghost. He receiued his Gospell from the Sonne of God, and is well assured that it is canonicall, neuerthelesse, he taketh not that for a rule, that the holy Spirit truly perswadeth him thereunto, but rather the iudgement of the Apostolicke colledge, and the reuelation that he should go vntounto them, and feareth to run in vaine if he doth it not.

MOVLIN.

It is false that in this place Saint Paul condemneth the interior perswasion of the holy Ghost and I am abasht how it is possible that a man which maketh profession to teach Diuinitie dares deny that Saint Paul was led by an interior perswasion of the holy Ghost. For in the Acts 13.9. it is said, that Paul was filled with the holy Ghost:Gal. 1.12.Gal 1:12 and a little before in the passage which M. Arnoux alledgeth the Apostle saith, that he had receiued the Gospell by reuelation from Iesus Christ, which could not be, vnlesse Iesus Christ inwardly touched his heart by his holy Spirit, therein to imprint the doctrine of saluation. Saint Peter in the first chapter of his first Epistle p. 39saith, that the Apostles preached the Gospell by the power of the holy Ghost; in the sixteenth of the Acts the holy Ghost forbiddeth S. Paul to preach the Gospel in Asia. And if S. Paul refused the perswasion of the holy Ghost to be a rule, and accepted the iudgement of the Apostolicke colledge for a rule, we must say, that he preached three yeares without rule, seeing that he had no conference with any of the Apostles till three yeares after his conuersion, Gal. 1.7. and 18. where S. Paul saith, that when it pleased God to reueale his Sonne vntounto him, he returned not againe vntounto Ierusalem to those that had bene Apostles before him, but went into Arabia. Three yeares after he went to Ierusalem to conferre with the Apostles, not to receiue or take any rule which he had not before, but to the end that this conference might be a publicke profession of concordance, without the which he and the other Apostles had runne in vaine, and their labour bad bene fruitlesse. Not that I am of opinion that any man at this day can take Saint Pauls example therein, for a rule to dispence with himselfe for a certaine time, from conferring and communicating with his brethren, vnderunder pretence or shadow of particular inspiration: for Saint Paul had gifts and prerogatiues, which no man at this day can nor may vsurpe without great pride and presumption of himselfe.

ARNOVX.

Section. 12 To be short, it is possible that the Spirit of God should be more assuredly in the heart of eueryevery particular person, then in the whole Church, wherein it resideth, and worketh this common agreement and consent?

MOVLIN.

The aduersarie in these words makes vsus say that which we do not beleeue. Let those that beleeue it answe… him: In the meane time let him procure those parties (whereof the vniuersall Church at this day is composed) as the Greeke, the Syrian, the Affrican, and the Romane Churches, to agree together, before they can pronounce an assured and true iudgment. p. 40And for the rest no man denieth that in an orthodoxall Church we must giuegive more credit to the iudgement of the Pastors and Ministers assembled together, then to a particular mans iudgement.