The Safe Religion, Part 3 (3 of 3)

The Safe Religion · Part 3 (3 of 3)

p. 299In the contention about Eaſter day between the Eaſtern & Weſtern Churches,Bellarm. de Verbo Dei li. 3. c. 6. Baron. an. 198. Policrates with the Aſian Biſhops reſiſted the Popes judicial determination, anno 198. And therefore doubtleſs they believed not his infallibility nor univerſal juriſdiction.

In the Council of Nice, the firſt that ſubſcribed, was Euſtathius Patriarch of Antioch before the Legates of the Biſhop of Rome: Theodor. li. 1. c. 7. So did Hoſius Biſhop of Corduba in Spain, as Athanaſ. Apolog. 2.

In the Council of Africk the Popes Legates had the laſt place, Conc. Afric. Baron. anno 258. ….15, 16. ſpondan. Epit. Baron. 5. & 9.Can. 100. In the Council of Calcedon there was 157. ſubſcribed before Philip the Popes Legate. In the fifth Council of Conſtantinople, Menna their Biſhop was Preſident: Evangri. l. 4. c. 38.

And if the Pope had not then ſo much as the Preſidency, how much leſs an univerſal juriſdiction with infallibility?

When Stephen the Biſhop of Rome determined judicially againſt rebaptizing Hereticks, and excommunicated Firmilianus for not aſſenting, and wrote to Cyprian about it, what did they do? Did they either ſubmit to the judgement of the Pope as infallible, or obey him as their univerſal Ruler? No, but Cyprian, Firmilian, with the reſt of the Biſhops, did unanimouſly joyn againſt the Popes decree.

I would fain know by what ſpectacles the Papiſts p. 300can read theſe words of **Cyprian. Edit. Pamel & Goulart. pag. 229.Cyprians, to find out their infallibility in them? In his Epiſt. 74. ad Pempeium, he ſaith thus [I have ſent a Copy of our Brother Stephens letters which when you read you will ſee his error more and more, who endeavoureth to maintain the cauſe of Hereticks againſt the Chriſtians, and againſt the Church of God. For among things which he writeth either proudly or nothing to the purpoſe, or contrary to himſelf and ignorantly and unadviſedly, he addeth, &c.] Here mentioning Pope Stephens pleading of Tradition, he ſaith [Whence is that tradition? Is it from the Authority of the Lord and the Goſpel? Comes it from the commands and Epiſtles of the Apoſtle? For that we muſt do thoſe things that are written, God teſtifieth and propoundeth to Joſhua ſaying, Let not this Book of the Law depart out of thy mouth, &c. If therefore it be contained in the Goſpel, Epiſtles or in the Acts, then let this Divine and holy Tradition be obſerved. — What obſtinacy is this? And what preſumption, to prefer Humane Tradition before Divine appointment? and not to conſider that God is angry and offended as oft as humane Tradition doth loſe or paſs by the commands of God. As Iſaiah ſaith, This people honoureth me with their lips, but their hearts are far from me: in vain do they worſhip me, teaching the doctrines and commendements of men: and as the Lord in the Goſpel reproveth them, Yee reject the commandments of God to eſtabliſh your Tradition. So Paul 1 Tim. 6.3. If any teach otherwiſe, and reſt not in the wholſome words of p. 301our Lord Jeſus Chriſt, and of his doctrine he is proud (or lifted up with ſtupidity) knowing nothing, from ſuch we muſt depart. — The cuſtome which hath crept in with ſome, ought not to hinder the truth from prevailing and overcoming. For cuſtome without Truth, is but antiquity of error, therefore leaving error, let us follow truth. — It is through a ſtudy of preſumption and contumacy that a man will rather defend his own wicked and falſe opinions, than conſent to anothers that are right and true: Paul therefore ſaith that a Biſhop muſt be no quarreller, but mild and teachable; for a Biſhop muſt not onelyonly teach, but be taught. — And there is a ſpeedy way for Religious and ſimple minds to lay down error, and to find and diſcloſe the Truth. For if we return to **That is, the Scriptures.the Head and Original of Gods tradition, humane error ceaſeth, and whatſoever was in cloudy darkneſs, it opened in the light of truth — If the water Pipes be ſtopt, do we not run to the fountain to ſee what's the matter. — So now muſt the Prieſts of God that keep his commandement, that if in any point Truth have changed or wavered, we may return to the original, even the Tradition by the Lord, by the Goſpel and by the Apoſtles: and the Reaſon of our action may riſe from thence from whence both order and beginning did ariſe.] So far Cyprian.

If the Papiſts can make their followers now believe that Cyprian believed the Popes infallibility, or that the Church of Rome was the onelyonly keeper of Tradition, or that Traditions were not to be tryed by the Scriptures, then you may ſee to what purpoſe it is p. 302that they muſt needs be the judges of Controverſie and the ſence of Scripture, and why they call it a Noſe of wax; even that it may be at their ſervice, and ſo flexible as to yield to what ſence they will put upon it, when they will needs exerciſe the ſame Authority on the Fathers themſelves who in their familiar Epiſtles ſpeak as plain as they can.

Firmilianus, a famous Biſhop writeth a confutation of Pope Stephens Epiſtle and therefore took him not to be infallible;**Cyprian pag. 236.237. and he parallell's him with the Ancient Hereticks, Marcion, Apelles, Valentinus, Baſilides, as bringing in error under pretence of Tradition as they did. And ſaith [And for them that are at Rome, they do not in all things obſerve thoſe things which were delivered from the beginning, and do in vain pretend the Authority of the Apoſtles; as may be ſeen in that about Eaſter and about many other Divine myſteries, there are ſome diverſities with them, and they do not equally obſerve all things as at Hieruſalem they are obſerved. As alſo in many other Provinces many things are varyed according to the diverſity of places and names, and yet no breach of the Churches unity and peace for this. Which now Stephen hath dared to do, breaking the peace with us, which his anceſtors kept in love and honor: and moreover defaming Peter and Paul, as if he had this Tradition from them. — And in this I have juſt indignation at the open and manifeſt fooliſhneſs of Stephen, that he that thus boaſteth of the place of his Biſhopricke, and contendeth that he holdeth the ſucceſſion of Peter, upon whom the foundations of the Church are laid, doth bring in many other Rocks and maketh p. 303new buildings of many Churches while by his authority he defendeth that there is Baptiſme▪ — And as to the confutation of Cuſtome, which they ſeem to oppoſe to truth, who is ſo vain as to prefer cuſtom before truth? Or that ſeeing the light will not forſake the darkneſs? Except that when Chriſt, that is the truth, was come, the moſt ancient cuſtom would have in any thing helpt the Jews, that leaving the new way of truth, they remained in Antiquity, Which you Africans may ſay againſt Stephen, that having knowledge of the truth you have forſaken the error of cuſtome. But we do both joyn cuſtome to truth, and to the cuſtome of the Romanes, we oppoſe cuſtome but of the truth, from the beginning holding that which from Chriſt and his Apoſtles was delivered to us. Nor can we remember any beginning of this — Yea thou art worſe then all the hereticks — See then how ignorantly thou dareſt to reprehend them, who ſtrive for the truth againſt a lye. For who ſhould more juſtly be angry with the other? he that defendeth Gods enemies or he that conſenteth? But that it is manifeſt that the ignorant are haughty and angry, while for want of judgement and ſpeech they eaſily turn to indignation; ſo that of no man more then of thee doth Gods Scripture ſay, An haughty man breedeth ſtrife, and an angry man heapeth up ſins (Prov. 29.22.) For what ſtrifes and diſſenſſions haſt thou made through the Churches of the whole world? And how great a ſin haſt thou heaped on thy ſelf, when thou haſt cut off thy ſelf from ſo many flocks? For thou haſt cut off thy ſelf: deceive not thy ſelf: For he is truely the ſchiſmatick, who maketh himſelf an apoſtate from the communion p. 304of Eccleſiaſtical unity. For while thou thinkeſt to ſuſpend all from thy communion, thou doſt onelyonly ſuſpend thy ſelf from the communion of all. Can there be one Body and one ſpirit with ſuch a a man whoſe ſoul perhaps is not one, ſo ſlippery and mutable and uncertain is it — And yet is not Stephen aſhamed to patronize ſuch againſt the Church, and for the defence of hereticks to divide the brother hood; and alſo to call Cyprian a falſe Chriſt, and falſe Apoſtle and a deceitful worker; who being conſcious that all theſe were in himſelf, did by prevention, object all that to another by a lye, which himſelf deſervedly ought to hear] So far Firmilianus.

The queſtion is not whether Stephen of Rome, or the Eaſtern Biſhops were in the right, but whether theſe paſſages do not ſufficiently declare, that they had then no conceits of the Popes infallibility? and that when he excommunicated other Churches, they took it but as an excommunicating of himſelf, and therefore plainly called him a Schiſmatick.

In the Council of Carthage, 87. Biſhops decreed expreſly againſt the ſentence of the Biſhop of Rome. And Cyprian in Council ſpeaks thus [Let every man ſpeak his judgement, judging no man, nor removing any man from the right of communion, that thinks otherwiſe: For none of us takes himſelf to be a Biſhop of Biſhops; or by a tyrannical fear doth compell his Colleagues to obey: ſeeing every Biſhop hath by licence free choice of his own liberty and power, and can neither be judged of another, nor can judge another: But let us all expect the judgement of our Lord Jeſus Chriſt, who onelyonly and ſolely hath power to ſet us over his Church p. 305in Government, and to judge of our actions.

If this be not as plain as need be ſpoken againſt the Papal uſurpation, I know not what can be accounted plain.

Yea Cyprian and the Council ſay the like to the Pope himſelf [Theſe things dear brother we ſpeak to thy conſcience for the common honor and for ſimple love — But we know that ſome men will not lay down that which they have once drunk in,Cyprian. Epiſt. 72. Edit. Goularti. nor eaſily change their purpoſe, but ſaving the bond of Peace and concord among Collegues will retain ſome things of their own, which are once grown into uſe among them. Wherein we do neither uſe violence, nor give Laws to any; ſeeing that every Ruler (or Biſhop) hath the free arbitration of his own will in the adminiſtration of the Church, as one that muſt give account of his doings to the Lord.]

If this be not plain ſtill againſt Papal, and all Archiepiſcopal government of Biſhops, I know not how a man ſhould ſpeak plain.

The Council of Carthage (ſaith Gratian Diſt. 99) ſaith [Even the Pope of Rome muſt not be called the univerſal Biſhop.]

Gregory called the great Biſhop of Rome, but a few years before Boniface claimed the univerſal Epiſcopacy, wrote thus againſt John of Conſtantinople who would have had ſome ſuch title [None of my predeceſſors would uſe this prophane word (viz. Univerſal Biſhop) becauſe if one will call himſelf univerſal Patriarch,Greg. Epiſt. 80. the name of Patriarch is ſtoln from others: But far be it from a Chriſtian ſoul p. 306that any ſhould falſly aſcribe to himſelf that whereby he diminiſheth any thing from the honor of his Brethren To conſent to that unjuſt ſpeech is no other thing then to fall from the faith. One thing we owe to the unity of the faith, and another to ſuppreſs pride. And I ſay boldly that he who calleth himſelf univerſal Paſtor or deſireth ſo to be called ſurpaſſeth the Antichriſt in pride—]

So Epiſt. 188. l. 6. He ſaith [I have ſaid that he cannot have place with us, if he corrected not the vanity of that ſuperſticious and ambitious word which hath been invented by the firſt Apoſtate. And to ſpeak nothing of the injury done to your honor, if a Biſhop be called univerſal, that univerſal once falling the univerſal Church muſt alſo fall.] Here it is eſpecially to be noted that this very reaſon by which Gregory condemneth univerſal Epiſcopacy, is now uſed by the learned Papiſts to prove the Popes infallibity: For they argue that the Pope cannot err de fide in Cathedra, be…auſe elſe the univerſal Church ſhould fail with him if he fail.

The ſame Gregory in Epiſt. 78. ſaith [It is a thing too hard to endure that our Brother and fellow Biſhop, ſhould be alone called Biſhop in contempt of all the reſt: And what other thing doth this arrogancy portend, but that the time of Antichriſt approacheth already, in ſo far as he imitated him who diſdaining the company of Angels aſſayed to aſcend to the top of ſingularity?]

A man would think that all this ſhould be plain enough to reſolve us beyond all further doubting, that the Popes Univerſal Epiſcopacy is new. But to t… the Papiſ… have no thing to ſay, but a fooliſh p. 307pretence that John of Conſtantinople would have been the ſole Biſhop on earth, and have had no Biſhop elſe but himſelf alone, which the Pope never arrogated. Anſ. A ſilly ſhift, which ſuppoſeth all the world to be ſo unreaſonable as to be ſatisfied with any thing, or elſe would make them ſo: A ſhift that hath not a word of proof to ſupport it, but contradicteth the full courſe of Hiſtory, and the words of Gregory themſelves, which all ſhew that it was but an univerſal Epiſcopacy to which all other ſhould be ſubject, which John of Conſtantinople did challenge; if ſo much. And all their ſhew of proof of the contrary is, becauſe Gregory here ſaith that [He would be alone called Biſhop] But thats not as if directly in terms, but onelyonly by conſequence, he is ſuppoſed to lay ſuch a claim, in that he claimed the title of univerſal Biſhop. Vid. Platin. in vita Gregorii. 1.But I now ſee that the Papiſts will make a noſe of wax of their own Popes Writings as well as of the Scriptures; and that the Pope hath no more the gift of ſpeaking intelligibly than Peter, Paul or Chriſt himſelf is by them ſuppoſed to have. And therefore what ſhould they talk any more of a living judge, when that living judge himſelf cannot ſpeak ſo as to be underſtood?

Platina ſaith that [Bonifacius tertius a Ph…ca Imperatore obtinuit, magna tamen contentione, &c. That Boniface the third obtained of Pho…as the Emperor, but not without great contention, that the ſeat of the bleſſed Apoſtle Peter which is the Head of all Churches,interinterPlatina in vit. Bonif. 3. ſhould be ſo called and accounted of all; which place indeed the Church of Conſtantinople did ſeek to challenge to it ſelf—]

p. 308So that it was the ſame place or name which the Biſhop of Conſtantinople would have had, which Boniface after got, and not as Bellarmine feigneth, a quite different thing. Nay I cannot perceive any probable evidence that Boniface himſelf had any thought of that Univerſal Juriſdiction, which now is arrogated, but onelyonly to be the Greateſt and Higheſt of all Biſhops, and in that ſence called the Head or the univerſal Biſhop.

If they knew the Pope to be the ſupreme infallible head of all the Church, why did the Council of Calcedon (the fifth general Council) examin Leo's Epiſtle,Vid. Binnium Tom. 2. Conc. part 1. art. 4. Conc. Calced. p. 218. & part. 2. Art. Conc. gene. 5. Collat. 6. p. 101. & Collat. 8. p. 113. Vid. Conſtitut. Vigil. in Binnium Tom. 2. part. 2. p. 25, 26. & Baron. anno. 553. and profeſs to recive it onelyonly on its agreement with former doctrine? Yea why did this Council condemne Pope Vigilius his judicious ſentence de 3 capitulis? Yea and anathematize all that condemned not Theodorus, of whom Vigilius was one? and this in a Doctrinal Point, Whether Hereticks may be condemned after death? Yea they pronounce the Pope and his adherents defenders of impiety, and ſuch as cared not for Gods decrees, or the Apoſtles pronunciations, or the Fathers Traditions. If theſe 165. Biſhops had believed the Popes infallibility, they would rather have craved his Definitive ſentence. And why did the Council of Calcedon alſo Decree without the Popes conſent, that the Biſhop of Conſtantinople was equal with him; and the 5-ſixth general Council confirm it?

Any man of underſtanding that readeth over the Decretals of the ſeveral Popes ſhall find beſides all p. 309other errors, ſo many falſe expoſitions of Scripture, even common reaſon, and the Papiſts themſelves being judges, that there needs no other proof that they are too fallible.

Auguſtine in l. 2.Auguſt. li. 2. Contr. Donatiſt c. 3. de Bapt. pag. Edit. Paris. 40. Contr. Donatiſt. ſaith [Ipſa concila qua per ſingulas regiones, &c. That is, Who knoweth not that the very Councils themſelves which are held in ſeveral Regions or Provinces, do without more ado yield to the authority of fuller Councils which are made out of the whole Chriſtian world? And that the full Councils themſelves which were before are oft **Or Corrected.mended by the later, when by ſome experiment of matters that is opened which before was ſhut up, and that is known which lay hid, and this without any ſmoak of ſacrilegious pride, without any inflation of arrogancy▪ without any contention of livid envy, with holy humility, with Catholike peace, with Chriſtian charity.]

This he brings as a majore to ſhew the Donatiſts the invalidity of Cyprians authority, telling them that it is the holy Scriptures that are undoubted and of unqueſtionable credit, but not the writings of any Biſhops ſince, no nor of Councils themſelves.

This place of Auſtin doth confirm the French Papiſts as well as the Italian, that they have nothing to ſay againſt it, that without meer impudency can be thought to be of any weight. What is vainly ſaid by them, you may ſee anſwered in A.B. Laud's Book againſt Fiſher and A.C. Pag. 240, 241, 242.

p. 310In Auſtines Book againſt Petilianus the Donatiſt the very queſtion debated, is, How they may know where the true Church is? And is it not a wonder that Auſtin never remembred to direct them to Rome, or to the Popes infallibility, if that had been the approved way? Here then what way Auſtin went Cap. 2.Auguſt. Cont. Petil. Don. c. 2. & 3. pag. (mihi Edict. Paris) 141. Quaeſtio c…te inter nos verſatur, ubi ſit Eccleſia? utrum apud nos, an apud illos? — Quid ergo facturi ſumus? in verbis noſtris eam quaeſituri, an in verbis capiris ſui Domini noſtri Jeſu Chriſti: & puto quod in illius, &c, that is, The queſtion handled between us is where is the Church? with us or with them? What muſt we do then? muſt we ſeek it in our words, or in the words of our Lord Jeſus Chriſt our head? I think in his who is truth it ſelf, and beſt knows his own body, 1 Tim. 3. The Lord knoweth who are his—] Cap. 3. p. 142. Sed ut dicere caeperam, non audiamus, haec dico, haec dicis, ſed audiamus, haec dicit dominus, &c. That is, But as I began to ſay, Let us not hear, I ſay this, and you ſay that, but let us hear, Thus ſaith the Lord. There are certainly the Lords Books, to whoſe authority we both conſent, we both believe them, we both obey them; there let us ſeek the Church, there let us diſcuſe our cauſe. — Auferantur, ergo illa de medio, &c. Away with thoſe things from among us, which we bring againſt one another, not out of the Divine Canonical Books, but from elſwhere — Quia nolo humanis documentis, &c. Becauſe I will not have the holy Church to be demonſtrated by humane documents, but by Gods Oracles. For if the holy Scriptures have placed p. 311the Church in Africa alone, and in a few places of Rome, &c. then whatſoever may be brought out of other papers, the Church is onelyonly with the Donatiſts. Si autem, &c But if the Church of Chriſt is placed by the Divine and moſt certain teſtimonies of the Canonical Scriptures in all Natitions; then what ever they bring, and whence ever they recite it, who ſay, Lo here is Chriſt, or lo there; let us rather, if we be his ſheep hear the voice of our Shepherd, ſaying, Believe them not. For thoſe parcels are not found in many Nations, where that (Church) is: but it, which is every where, is found even where they are; therefore let us ſeek it in the holy Canonical Scriptures.]

And thus he goes on and proves at large by the Scriptures the true Church; fitting all as meet to the preſent ſchiſme of the Papiſts, almoſt as if he had ſeen and named it.

Cap. 18. Begins thus [Becauſe therefore the holy Church is manifeſtly known in the Scriptures, &c.] Remotis ergo omnibus, &c. Laying aſide therefore all ſuch matters, let them demonſtrate their Church if they can; not in the ſpeeches and rumors of the Africans, not in the Councils of their Biſhops, not in the writings of any diſputers, not in ſignes and fallacious Miracles, becauſe we are prepared and cautioned againſt ſuch things by the word of God:Cap. 18. but in the writings of the Law, in the predictions of the prophets, in the Pſalms, in the words of our Paſtor himſelf, in the preachings and labors of the Evangeliſts, that is, in all the Canonical authorityes of the ſacred Books.]

p. 312Next he ſhews that it muſt not be out of Parables, Allegories or ſuch Scriptures that make no more for one ſide then the other (what then? doth he tell them that it is all ſuch, and ſend them to Rome to know the ſence? no) but it is the plain Scripture of which he produceth abundance that muſt tell us which is the true Church. And he thus begins the 19 Chap.

Omiſſis ergo, &c. Letting paſs therefore the ſnares of delayes let him ſhew their Church,Cap. 19. pag. 154. &c. and ſo ſhew it, as not to ſay, Its true, becauſe I ſay it, or becauſe my collegue ſaid it, or theſe collegues of mine, or thoſe Biſhops, or Clerks, or our Layity, or therefore its true**How fit is this wedge for Maſter Knot if he will but apply it, it may eaſily cleave his new foundation of the faith. becauſe theſe or thoſe wonders were done by Donatus or Pontius, or any other, or becauſe men pray and are heard at the Memories (or ſhrines) of ours that are dead, or becauſe ſuch or ſuch things happen there, or becauſe that brother of ours, or that ſiſter of ours ſaw ſuch a ſight waking, or had ſuch a dreaming viſion ſleeping. Away with theſe either fictions of lying men, or wonders of deceiving ſpirits: For either the things that are ſaid, are not true, or if any wonders are done by hereticks, we muſt the more beware, ſeeing the Lord when he told us there would come deceivers, who by doing certain ſigns would deceive if it were poſſible, even the elect, addeth, Lo I have foretold you, — And if any be heard praying at the Memories of hereticks, it is not for the deſert of the place, but the deſert of his deſire p. 313that he receiveth good or evil. — No man can have Chriſt for his head, that is not in his Body, which is the Church: which (Church) we muſt know as we do Chriſt himſelf in the ſacred Canonical Scriptures, and not to inquire into the various rumors of men and their opinions, and deeds, and ſayings, and ſights. — But let them ſhew me whether they have the Church, no way but by the Canonical books of the divine Scriptuers: Becauſe neither do we therefore ſay, that they ought to believe us that we are in the Church of Chriſt, becauſe that (Church) which we hold is commended by Optatus Melevitanus, or by Ambroſe of Millan, or innumerable other **Was the Pope of Rome none of thoſe innumerable Biſhops of the Church?Biſhops of our communion, or becauſe it is predicated (or praiſed) by the Councils of our Collegues, or becauſe through the whole world in the holy places which are frequented by our communion, ſo great marvailes of hearings, or healings are done (here ſome are named.) What ever things of this ſort are done in the Catholike Church,☜ are therefore to be approved, becauſe they are done in the Catholike Church, but it is not therefore manifeſted to be the Catholike Church, becauſe theſe things are done in it. — This he teſtifieth is written in the Law and the Prophets and Pſalms; this we have commended by his own mouth. Theſe are the documents of our cauſe, theſe are its foundations, theſe its upholders (or confirmers.) We read in the Acts of the Apoſtles of ſome Believers, that they daily ſearch't the Scriptures whether thoſe things were ſo: What Scriptures? p. 314but the Canonical of the Law and prophets? Hereto are added the Goſpels, the Epiſtles of the Apoſtles, the Acts of the Apoſtles and the Revelation of John. Search all theſe, and produce ſomewhat manifeſt which will demonſtrate that the Church either **Or Rome.remaineth in Africke alone, or is to be from Africk, ſo that it may be fulfilled which the Lord ſaith, This Goſpel of the Kingdom ſhall be preached in all the world, &c. But bring ſomewhat that needeth nor an interpreter, that you may not be convinced that it ſpeaks of another matter, and that you ſtrive to turn it to your own ſence **Like the Papiſts, Paſc… oves meas: &c. t… es P… trus, &c.—] Chap. 25. [The queſtion is not dark in which they may deceive you— You ſee the Church is every where diffuſed, and increaſeth to the harveſt.]

This whole Book of Auſtin is written, as if it had been purpoſed as a confutation of the Papiſts that will have the Church to contain onelyonly the Romane faction, and exclude all the reſt of the world, and will try the Scripture by the Church, and not the Church by the Scripture, but fly to I know not what viſions and pretended miracles to prove their Church which Auſtin profeſſeth are not a proof no not of the true Church, though there be much more then there to boaſt of: ſo that the Papiſts cannot here ſay that Auſtin thus dealeth with the Donatiſts becauſe they denyed the Church of Rome and believed the Scripture: he expreſly enough preventeth all ſuch expoſitions of his words.

Auguſt. Cont. Creſcon li. 2. c 33.Auguſt. con. Creſconium li. 2. cap. 33. p. 177. Saith p. 315[Ego hujus Epiſtolae, &c. I am not bound by the authority of this Epiſtle (of Cyprians ad Jubai:) becauſe I take not Ciprians Epiſtles be Canonical, but by the Canonical I conſider them, and that in them which agreeth to the authority of the Divine Scriptures, I accept with his praiſe, but that which diſagreeth I refuſe with his peace. And ſo if thou hadſt recited thoſe things which he wrote to Jubajan out of ſome Canonical book of the Apoſtles or Prophets, I ſhould have had nothing at all to gain-ſay: But now, ſeeing what thou reciteſt is not Canonical, by that liberty to which the Lord hath called us, I refuſe it, &c.] And he compareth it to Peters compelling the Gentiles to Judaize Gal. 2. ſhewing that even Peter ſhould have been ſo refuſed in error.

The words of Auſtin in Epiſt. 19. ad Hieron. are commonly cited [I have learned to give onelyonly to thoſe writings which are now called Canonical,Auguſt. ad Hieron. Ep. 19. this reverence and honor, as that I dare ſay, that none of them erred in writing: but others I ſo read, that how holy and learned ſoever they be, I do not therefore think it true, becauſe they ſo judged, but becauſe they perſwade me either by thoſe Canonical books or by probable reaſon that they ſay true.]

As commonly cited is that li. 3. Cont. Maximin. Arrian. c. 14. pag. (mihi) 306.Auguſt. cont. Maximin. l. 2. c. 14. Vid eti…m Auguſt. in Pſal. 21. expoſ…t. 2.Ps 21 [Sed nunc nec ego, &c. But now neither ought I as fore-judging (or for prejudice) to bring forth the Nicene Council, nor thou the Council of Ariminum; p. 316I am not bound by the authority of this no… thou of that. Let matter contend with matter, cauſ… with cauſe, reaſon with reaſon, by the authoritie of the Scriptures, which are witneſſes, not proper to either of us, but common to both.]

It were too long to recite the fourtieth part which Auguſtine hath to this purpoſe. He that would ſe… more, let him read his Epiſt. 112. & de Morib. Eccleſ… Cathol. c. 7. & Epiſt. 111. & Contr. Fauſtum li. 11. c. 5 & de Trintat. li. 3. &c.

The words of Optatus lib. 5. adverſ. Parmen. ar… frequently cited by our writers: which are thu… [Quaerendi ſunt judices, &c. We muſt ſeek judges.Optatus li. 5. adverſ. Parmen. I… Chriſtians, they cannot be admitted on either ſide, becauſe by ſiding the truth is hindred. We muſt ſeek a judge abroad (or without.) If a Pagan, he cannot know the Chriſtians ſecrets. If a Jew, he is an enemy to the Chriſtian Baptiſm. On earth there can no judgment of this matter be found. We muſt ſeek a Judge from heaven. But wherefore ſhould we go knock at heaven, when we have it here in the Goſpel? A Teſtament (I ſay, becauſe here we may well compare earthly things to heavenly) is ſuch, as that a man that hath many ſons, doth command them all himſelf as long as the father is preſent:Vid. A.B. La…d againſt Fiſher. and A.C. pag 194. vindicating this. there is then no need of a Teſtament. So Chriſt, as long as he was preſent on earth (though yet he be not wanting or abſent) commanded the Apoſtles whatever was needful, for the time. But as a father when he feeleth himſelf neer to death, fearing leſt after p. 317his death, the Btethren ſhould unpeaceably quarrel, doth before witneſs put his Will out of his dying breſt into writings which may endure. And if there ſhall riſe any contention among the Brethren, they go not to the Grave, but ſeek the Teſtament; and he that reſteth in the Grave doth ſilently ſpeak by the writings. The Living (Lord) whoſe the Teſtament is, is in heaven. Let his will therefore be ſought in the Goſpel, as in a Teſtament.]

The Author of the imperfect work on Mat. commonly imputed to Chryſoſtome Homil. 49. ſaith [At this time, ſince hereſie hath poſſeſſed theſe Churches,Opus imperfect. in Math. Hom. 29. there can be no proof of true Chriſtianity, nor any other refuge of Chriſtians, that would know the truth of Belief, but the Divine Scriptures. For before it was declared by many means, which was the Church of Chriſt, and which was Gentiliſm. But now it is by no way known to them that would know, which is the true Church of Chriſt, but only by the Scriptures. — How therefore ſhould he that would know which is the true Church of Chriſt, come to know it, but onelyonly by the Scriptures?]

One would think this were plain enough, if the Papiſts were not the Judges of the meaning of all writings, as well as the holy Scriptures, which condemne their cauſe?

p. 318Junilius ad Primaſium … part. divin. legis li. 2.Junilius ad Primal. li. 2. qu. 29. qu. 29 Saith. [ Ʋnde probamus libros, &c. How do we prove that the Books of our Religion are written by Divine inſpiration? Many wayes, of which the firſt is the truth Scriptur… it ſelf, then the order of things; the agreement o… precepts, the manner of ſpeech without affectation (or compaſſes) and the purity of words; Ther… is added alſo, the quality of the writers and preachers; that meer men could not have delivered ſuch Divine things, and vile men ſuch high things and uneloquent men ſuch ſubtile things, unleſs they were filled with the Holy Ghoſt. And the force o… the preaching of it, which it had when it was preached, though by a few contemned men. Hereto is added the witneſs of the contrary party, as the Sybils or Philoſophers: the expulſion of adverſaries; the utility of the conſequents, the event which by acceptations and figures and predictions were foretold: and laſtly the Miracles which were continually wrought till the Scripture it ſelf was received by the Nations: of which this ſufficeth for the next Miracle that it is known to be received by all.]

Saith Chamier citing this paſſage, Here are arguments enough to prove the authority of Scripture,Vil. Scot. in …nt. Prolog. qu 2. internal and external; but no mention of the Churches antecedent judgement to determine it. The ſame may be ſaid of Euſebius, Anſtia and the reſt that prove the Scripture and Chriſtian Religion.

p. 319Hieromes words are frequently cited on Math. 23. [Hoc quia de Scripturis, Hierom. in. Math. 23.Matt 23&c. This is as eaſily contemned as proved, becauſe it hath not authority from the Scriptures.] And on Iſaiah 8. He ſaith [Side aliquo dubitatis, &c.Hierom. in Iſa. 8. fol. (mihi) 18.Isa 8 If you doubt of any thing know what is written — If you would know the things that are doubtful, rather give up your ſelves to the law and to the teſtimonies of the Scriptures.] And on the 86. Pſalm, He ſaith [Quamvis ſanctus aliquis, &c.Idem in Pſal. 86. Idem Epiſt. ad Ruſticum, Idem ad Evagr.Ps 86 Though there be ſome Saint after the Apoſtles never ſo eloquent, yet he hath not authority.] And Epiſt. ad Ruſtic. [Since covetouſneſs entered into the Church as into the Empire, the Law is periſhed from the Prieſts, and the viſion from the Prophets.]

And the ſame Hierome Epiſt. ad Evagr. (fol. 150. Edit, Baſil. per Froben, 1516. Tomo. 3. & pag. 329. Edict. Baſil. 1536. Tomo. 2.) Saith thus [Quid …uim facit excepta ordinatione Epiſcopus, quod preſbyter non faciat? Nec altera Romana urbis Eccleſia, altera totius orbis exiſtimanda eſt: Et Gallia, & Britannia, & Africa, Eraſmus in his firſt Annotations ſaith that [hac oli… ſort…ſſe vera▪ nunc magna ex parte commutata ſunt, viz. Quod aequat Eugubienſem Epi copum cum Romano, nec putat ullum Epiſco…um alio majorem eſſe niſi qu…tenus ſuperat humilitate, & non pu…at. Epiſc…pum quovis ſacerdote prestantiorem eſſe, niſi quod jus habet ordi…andi.] But in his latter Annotations he merrily referreth all the equality in their reſpect to the Deacons, that he might … to abate the offence.& Perſis, & Oriens, & Judia p. 320omnes Barbarae nationes, unum Chriſtum ad…rant, unam obſervant regulam veritatis. Si Authorit… quaritur, Orbis major eſt Ʋrbe. Ʋbicunque fuerit Epiſcopus, ſive Romae, ſive Fugubii, ſive Constantinopoli, ſive Rhegii, ſive Alexandriae ſive Tanis, ejuſdem meriti, ejuſdem eſt & ſacerdotii. Potentia divitiarum, & paupertatis humilitas, vel ſublimiorem vel inferiorem Epiſcopum non facit. Caeteram omnes Apoſtolorum ſucceſſores ſunt. Sed dicis, Quomodo Romae ad teſtimonium Diaconi presbyter ordinatur? Quid mihi profers unius urbis conſuttudinem? Quid paucitatem, de qua ortum eſt ſupercilium in leges Ecceſiae vindicas?] That is [For what doth a Biſhop except ordination which a Presbyter may not do? Nor is the Church of the Romane City to be eſteemed one and the Church of the whole world another: Both France, and Brittaine, and Africk, and Perſia, and the Eaſt, and Jndia, and all the Barbarous Nations do worſhip one Chriſt, and obſerve one Rule of truth. If you ſeek for Authority, the worlds is greater than the Cities (of Rome) Wherever there is a Biſhop, whether at Rome, or at Eugubium, or at Conſtantinople, or at Rhegium, at Alexandria or at Tanis, of the ſame Merit, he is alſo of the ſame Prieſthood. The Power of riches, and the lowneſs of poverty, make not a Biſhop high-eror lower: But they are all the Apoſtles ſucceſſors. But you ſay,Baronim ad Tom. 402. pag. (mihi) 160 To. 5. & ita Tom. 1. Doth in vain ſeek to …void the force of this paſſage, as if the equality were only quoad ſacros ordines. It ſeems the Popes juri…diction is no part of his office, nor belongeth to him by …ted orders. How is it that at Rome a Presbyter is ordained on the teſtimony of a Deacon? What p. 321tell you me of the cuſtome of one City? why do you defend a few (of which ſuperciliouſneſs is ariſen) againſt the Laws of the Church?]

It may be the Papiſts by their ſupereminent power of interpreting all Church writers, can put ſuch a ſence on theſe words of Hierom, as ſhall conſiſt with that which he purpoſly doth oppoſe: But I think an impartial man can hardly believe that when he wrote theſe words, he was acquainted with Romes claim of univerſal juriſdiction and infallibility.

Nay when it is the ſcope of much of the former part of this Epiſtle to prove the equality of Biſhops and Presbyters, in the beginning, and that at that time they differed in no power but that of ordaining (when yet he ſaith the Presbyters of Alexandria did long make their own Biſhops) how then could Hierome believe the Popes univerſal juriſdiction? Could he think that the Biſhop of Rome had that power over the Church which he thought not any Biſhop to have over the Presbyters of any one Church?

Greg. Nazianzene ſaith of Councils [If I muſt write the truth,Nazianzene Bellar. li. 2. de concil. e. 7. pag (mihi) 121. I am of this mind, that I will flye or avoid all Councils of Biſhops: for I never ſaw a glad or happy end of any Councils, or which did not rather bring an addition or increaſe of evils, then a removal of them.] To this of Nazianzene Bellarmine anſwereth that [Gregory meant that in his time no Council could be wholly lawful: for he lived between the firſt and ſecond general Council, where he had ſeen many Councils which becauſe of the great number of Hereticks had a bad end.] And he names five of them.

p. 322Anſw. 1. But by what Authority doth Bellarmine confine Gregories words to ſome Councils, which he ſpeaks in general of all that he had ſeen or might do reſolving to avoid all hereafter. 2. Here note that Bellarmine confeſſeth that Councils may erre; and then where is the French Religion? 3. I would fain know where was the Churches infallibility, and power of judging of matters of faith in Nazianzens dayes? If there were no lawful General Councils, nor could be, then it was not in them; therefore it muſt be either in the people (and how ſhall we gather the world together to conſult with them) or elſe as Bellarmine will ſay, in the Pope alone, or in the Romane Clergy with him.Why did Nazianz. never remember, when Councils all failed, and the Pope was the onelyonly living fallible judge, to have pleaded this with the Hereticks, and to have ſent them all to Rome inſtead of the Councils. I hear not yet that they are very forward to prove that the Romane Clergy in particular are Infallible (though Bellarmine hath given us his bold conjectures of that) It muſt needs be therefore that at that time all the Churches infallible judicial power, and ſo the foundation of our faith muſt be reſolved into the Pope alone; and ſo the faith of all the world muſt then be reſolved into the credit of the word of a ſingle and ſilly man. I know the Italian faction will not abhor this at any time; but then they ſhould for ſhame ſpeak out and deal plainly with the world, and not talke of the whole Church and all the Church, when they mean but one man. 4. And I would fain know of any friend of Bellarmines, how far the univerſal p. 323Church was viſible at that time, when all Councils were bad, and none could be lawful? The viſibility was not in a Council to repreſent the whole: and the …aity are not much noted when Councils go wrong, …o that the Church was viſible onelyonly in one man, or … few particular perſons, according to the Papiſts common reckoning, who judge by the Paſtors viſi…ility: Yea the Church of Rome it ſelf was inviſible …hen and divers times when their Biſhop was a Here…ick. If therefore they will ſay either that the Church was viſible in one man, or in the Laity of many partes oppreſt by the Clergy and Magiſtracy and they have nothing more to ſay) then we will …ay as much of the viſibility of our Church before Luther, and more too. 5. Its confeſt here alſo that …ot onelyonly a Council, but the greater number (by …ery many) of the Biſhops of the Church may be …eretickes or erre in faith. 6. And then the Church may lye in the ſmaller oppreſſed part: and why then may not the moſt erre now?**Stapleton de princip. doctrin. li. 2. cap. 18. Hieron. Dialog. adverſ. Lucifer. Stapleton himſelf confeſſeth …hat Luther was not much out of the way, when he ſaid, …here were ſcarce five Biſhops …o be found that turned not Arrians. And Hierome …aith Dialog. adverſ. Lucifer.) [The whole world …aned, and wondred that it was turned Arrian.] …. And did the authority of the Scripture at that time …ll quoad nos, when the judge was turned heretick? …ven Liberius and the Councils?

And if the high Elogies of the Romane Church would prove its Authority, then ſee what Nazian…ene, ſaith of the Church of Caeſarea. In his 22. Epiſtle ad Caeſarienſes patris nomine ſcripta (found among p. 324his own works, Edit Pariſ. Tom. 1.Greg. Naziazen. Epiſt. 22. To. 1. p. 85. pag. 785. and alſo in Baſils works tranſlated by Muſculus Edit. Baſil. 1565. Tom. 2. pag. 17. [Seeing every Church as being Chriſts body is to be watched over (or looked to) with greateſ… care and diligence, then ſpecially yours, which anciently was, and now is and is eſteemed, almoſt (o… nigh) the mother of all Churches, on which th… whole Chriſtian Commonwealth doth caſt their eyes even as the encompaſſing circle doth on the center, not onelyonly for the ſoundneſs of doctrin… long divulged to all, but alſo for that conſpicuou… grace of Concord which God hath given them.] What would the Papiſts ſay, but that this were fo… their ſupremacy, if they found but this much in him for the Church of Rome.

And I think there is no doubt but that in thoſ… ancient times the Church was acquainted with th… true way of Government as well as Rome is now and therefore I would know further. 8. Whether th… trueſt Government may not ſtand with great deſolations, diviſions of the Church and multitudes of errors? Greg. Nazianzene ſaith (Orat. 20 pag. mih… 345.Nazianz. Orat 20. p. 345.) That when Baſil ſe… upon the great work of healing the Church [The holy Nation, the Kingly Prieſthood was ſo far amiſs that it was diſtracted into ſix hundred opinions and errors; And ſpoiled and waſted by the Devil.] If the Popes Monarchical Government was then a foot, then it ſeem… that Government will no more prevent ſects and errors then the worſt: If it were not, then 1. They are now uſurpers, 1. And they cannot prove ou… p. 325way of Government to be wrong by the multitude of errors that are in the Church.

Baſil was far from reſolving his faith into the Popes infallibility when he wrot his Aſcetica (or at leaſt Euſtathius Sebaſtienus, if they be his) when (pag. 195.Baſil, Mag. To. 2. Aſcet. p. 197. Tom. 2. tranſlat. Muſculi, Baſil) he ſaith [It is a manifeſt lapſe of faith, and apparent vice of pride, either to refuſe any thing which the Scripture containeth, or to bring in any thing which is not written: ſeeing Chriſt ſaith, My ſheep hear my voice, and premiſeth, But another they will not follow, but flye from him, becauſe they know not a ſtrangers voice.] And pag. 193. he ſaith, that ſometimes he had uſed unwritten ſayings againſt hereticks [But never aliene from the Scripture ſence, &c.] and that now he was reſolved [To make uſe of what he had learned from Scripture, and but ſparingly, to uſe the very names and words which are not literally conform to the divine Scripture, though they do retain the Scripture ſence.] The ſame Baſil Epiſt. 80. To. 2. p. mihi. 74.Baſil To. 2. Epiſt. 80. ad Euſta…hium Medi…um. renouncing the argument from cuſtome, ſaith [Let us ſtand therefore to the arbitration of the Scriptures inſpired from God: and with whomſoever is found the opinions which are agreeable to the Divine oracles, to him let the ſence (or ſentence) of truth be wholly adjudged.] This is Baſils judgement of the judge of controverſies.

Hilarius Pictav. in his Hilarius Pictav. Edit. Pariſ. 1531. pag. 318, &c. Idem de Trinit. li. 2. p. 16. Idem … Mat. p. 498.Epiſtle p. 326de Synodis adverſus Arrianos pag. (mihi) 318▪ 319. and fully ſheweth his thoughts that Council… have erred, and that even thoſe of the Orthodox are to be tryed by the Apoſtolical doctrine. And lib. 2. de Trinitate pag. 16. col. 2. he ſaith [Commendat autem fidei hujus integritatem, &c. The integrity of this faith is commended by the Authority of the Goſpel and Apoſtolical doctrine — For this foundation ſtandeth ſtrong and unmoved, &c.] And he maketh it a remedy againſt all Hereſies.

And in his Commentary on Mat. Canon. 8. pag. 498. he ſaith [Igitur ſecundum haec Eccleſiae intra quas verbum Dei non vigilaverit, naufragae ſunt, &c. i. e. The Churches in which the word of God doth not watch, are ſhipwrackt.]

And moſt fully lib. 4. de Trinitate pag. 31. col. 2. Nemini autem dubium eſſe oportet, &c. that is, No man ought to doubt but that we muſt uſe Gods doctrine for the knowing of divine things. For humane weakneſs cannot of it ſelf attain the knowledge of heavenly things. — It is God himſelf that we muſt believe concerning himſelf, and thoſe things which he offereth to our knowledge, of himſelf, muſt we obey. For either we muſt deny him as the Gentiles do, if we diſallow his teſtimonies; or if he be believed to be God, as he is, nothing of God can be underſtood, but as he hath witneſſed of himſelf; Let mens own opinions therefore ceaſe (or be laid by) and let not mens judgements extend themſelves beyond Gods conſtitutions — For the underſtanding of ſayings, muſt be fetcht from the cauſes of the ſpeech, becauſe the thing is not ſubject to the words, but the words to the matter]

p. 327And li. 4. de Trinitate, pag. 29. col. 1. when he ſheweth that the hereticks uſe to plead Scripture miſunderſtood, he doth not ſend them to Rome for a judgement of the ſence▪ but ſtill concludeth [Reſpondendum eſſe exiſtimo haereticorum perverſitati, & omnes corum ſtultas ac mortiferas inſtitutiones Evangelicis atque Apoſtolicis Teſtimoniis coarguendas: That is, I judge that we muſt anſwer hereticks perverſeneſs, and all their fooliſh and deadly inſtitutions, by the teſtimonies of the Goſpel and of the Apoſtles.]

And the ſame Hilary doth largly perſwade to a cloſe adhering to the Goſpel,Hilary ad Conſtant. Imper. pag. 307. &c. and the ſum of Faith called the Apoſtles Creed, without adding or altering, under any pretence of amending, and ſheweth the diviſions and depravations that have followed ſince the Council of Nice would make one emendation, and on their example other Councils had made and mended, done and undone ſo oft, that they had marr'd all by it: and he perſwadeth the Emperor **It is a great doubt whether this Book were written in Conſtantins his life time or ſince his death: of which ſee Hieronim. de Scrip. Eccleſiaſt. Eraſm. Baronius tom. 3. Annal. pag. 714, 715. Bellarmin de Scriptor. Eccleſ. pag. (mihi) 25. But its plain by the Epiſtle it ſelf, that it was written as to Conſtantius alive, though its poſſible, as Bellarmine conjectureth, that he might be dead, and Hilary in France not know it; For its clear that was written a little before or after his d…ath, even the ſame yeare that he dyed.to hearken to the ancient Goſpel faith and not to Synods. His words are in Epiſt. vel Lib. ad Conſtant. Auguſt. pag. (Edit. Pariſ.) 307.308. where having ſhewed how he had p. 328erred in looking after Councils, he ſaith [Recognoſce fidem quam, &c. that is, Reacknowledge that Belief which thou deſireſt to hear from the Biſhops but heareſt not. For they of whom it is required do write their own things, and do not preach the things of God; they have drawn about an endleſs and perpetual circle. For the modeſty of humane infirmity ſhould have contained all myſteries of divine knowledge in thoſe bounds of conſcience onelyonly, which he believed in, and not after a Belief confeſſed and ſworn in Baptiſm, in the name of the Father, Son and Holy Ghoſt, to doubt or innovate any thing elſe. — Under the improbable occaſion of this neceſſity **Of keeping the right ſence.the cuſtome is come up of writing and renewing the Belief. Which after that it began rather to frame new things, then to retain what was received, it neither defended the old, nor confirmed the new, and Belief is now become rather (a belief) of the times than of the Goſpels: while it is written according to the years, and not held according to the Confeſſion of Baptiſm. It is a moſt perillous and miſerable thing, that we have as many Beliefs as Wills; and as many Doctrines as manners; and that as many cauſes of blaſphemy ſpring up, as there are vices. And when according to one God and one Lord, and one Baptiſm, there is one Belief, we are faln from that Belief which is but one, and while many are made, they therefore begin to be, that there may be none. For we are on both ſides conſcious, that ſince the meeting of the Council of Nice, we have wrote nothing but Beliefes. While there is quarrel about the words and queſtions p. 329about the newneſs, and occaſion about the ambiguityes, and complaints about the Authors, and ſtrife about the parties, and difficulty in conſents, and while every one begins to be an Anathema to another, almoſt no one now is Chriſts. For we are carryed about by an uncertain wind of Doctrine, and either while we teach we trouble, or while we are taught we erre. And what is the change that is in the laſt years belief? The firſt decreeth that the word homouſion ſhall be ſilenced: The next decreeth and preacheth the homouſion: The third doth by indulgence excuſe the word uſia which was ſimply before uſed by our fathers. The fourth and laſt doth not excuſe it, but condemn it. and at laſt its come to this, that there is nothing remaineth eſtabliſhed and inviolable with us, nor **i. e. That was ſo with us, &c.with any before us. And as for the likeneſs' of God the Son to God the Father, it is the Belief of our miſerable time, that he is not like in whole, or but in part. We are excellent **That is, the Councils of thoſe times.judges (or Arbitrators) ſure, the ſeekers of the heavenly miſteries who do calumniate in our profeſſions of the faith of God, we decree yearly and monethly Beliefs of God; we repent of our decrees, we defend them, we Anathematize thoſe that were defended, we damne other mens matter in ours, or they damne ours in theirs, and biting one another, we are conſumed one of aouther. A Belief is again ſought for, as if there were no beliefe. A belief muſt be written, as if it were not in our hearts. Being already regenerated by faith, we are now taught to believe: As though the p. 330Regeneration were without Belief. We lear… Chriſt after Baptiſm; as if Baptiſm could be anything **Or there could be any Baptiſme.without the faith o… Chriſt — p. 309. Amon… theſe ſhipwracks of faith the heritage of our heavenly patrimony being no… almoſt profligate, it is the ſafeſt way for us to retain that firſt and onelyonly Evangelical Belief confeſſed in Baptiſm and underſtood, and not to chang… that good Belief which onelyonly I have received and heard. Not as if thoſe things which are contained in the Council of our Fathers,**The Council of Nice, are to be damned as irreligiouſly and impiouſly written; but becauſe through mens raſhneſs they are uſed to contradiction, that for this the Goſpel might ſafely be denyed under the name of novelty, as if it were innovated that it might be mended. That which is mended alwayes effecteth this, that while every amendment doth diſpleaſe, every amendment may be condemned by a following amendment; as if now, whatever it be, it were no amendment of an amendment, but began to be a condemnation of it. In this much, O Emperor Conſtantius, I admire thee as of a bleſſed and Religious will, deſiring a Belief onelyonly according to what is written;☞ and indeed juſtly haſtening to thoſe very words of the onelyonly begotten God, that the breſt capable of impartial ſolicitude, may alſo be full of the knowledge of the words of God. He that refuſeth this is an Antichriſt: and he that counterfeiteth it, is Anathema. But this one thing I intreat of thee, — that the Council p. 301being preſent which now quarrels about the Belief, thou wilt vouchſafe to hear me a few words, of the Holy Scriptures, and I may ſpeak with thee of the words of my Lord Jeſus Chriſt, whoſe baniſhed man, or Prieſt I am. — O Emperor doſt thou ſeek a Belief! Hear it, not out of newpapers, but out of the Books of God.—Remember, that it is not a queſtion of Philoſophy, but in the doctrine of the Goſpel. I deſire not audience ſo much for my ſelf as for thee, and the Churches of God. For I have my Belief with my ſelf, and need none from without. That which I have received, I hold, and I change not that which is of God. But yet remember that there is no hereticke but doth falſly pretend that he ſpeaks that in which he blaſphemeth, according to the Scripture. — (Here he names Marcellus, Photinus, Sabellius, Montaneus, Manichaeus, Marcion.) They all ſpeak Scripture without its meaning; they pretend faith without faith. For the Scriptures lie not in reading, but in underſtanding, nor in prevarication, but in charity. Hear, I pray thee, what is written of Chriſt, leſt under them thoſe things that are not written be preached. Submit thy ears to thoſe things which from (theſe) Books I ſhall ſpeak; lift up thy faith to God: Hear that which profiteth to Belief, to Unity, to Eternity. I will ſpeak to thee with the honor of thy Kingdom and thy faith, all things profitable to the peace of Eaſt and Weſt: under the publike knowledge, under a diſagreeing Council, under a famous contention. — I will defend nothing to ſcandal, nor that is without (or beſides) the Goſpel.] Here he reciteth a ſhort creed in Scripture words, eſpecially about Chriſt.

p. 332I confeſs I fear I am too tedious in theſe long citations; but I do it, that the Papiſts may not ſay that we take particular words or ſhreds of ſentences, without the full ſence. Here I deſire that it may be noted, 1. That Councils may erre and differ. 2. That they are ſo far from being the authorized judges of our belief, that in Hilaryes judgement, their determinations have occaſioned the ruine and dangerous diviſions of the Church. 3. And that this is not onelyonly true of the Arrian Councils, but of the Council of Nice it ſelf though its Belief were ſound, even by the novelty of terms, and example for further innovating. 4. That Hilary never calls the Emperor to conſult with the Pope or Church of Rome as the authorized infallible judge, even when he profeſſeth to tell him all that was neceſſary to the peace of the whole Church Eaſt and Weſt. If it be ſaid, that this is becauſe Hereticks believed not Romes authority or infallibility; I anſwer, It had then moſt neerly concerned Hilary to teach it them, when he taught them all that was neceſſary to peace; eſpecially if that be the foundation into which the reſt of our faith muſt be reſolved. 5. Laſtly note, that it is only the word of God, and the ancient Baptiſmal Creed which Hilary here calls them to for Peace and healing of all the worlds diviſion.

☞O ſad caſe that this advice was never taken to this day! O happy Church when ever it ſhall be taken, and never till then.

And here becauſe I am afraid of wearying the Reader, and making theſe teſtimonies unproportionable to the brevity of the diſputation, I ſhall forbear adding thoſe that I thought to have added, yet aſſuring any Papiſt that readeth it, that it is not for p. 333want of more ſufficient Teſtimonies of the Fathers on our ſide. For I had ready to tranſcribe in thoſe few books which ſtand at my elbow, ſufficient Teſtimonies (ſhorter or longer) in all theſe following Authors in their own writings, viz. Clemens Romanus, Ignatius, Juſtin Martyr, Irenaeus the ſuppoſed Dioniſius Areop, Tertullian, Origen, Clemens Alexandr, Athenagoras, Fatianus, Arnobius, Athanaſius, Lactantius, Macarius, Cyril. Alexand. Cyril. Hieroſol. Syneſius, Epiphanius, Euſebius Caeſarienſis, Chryſoſtome, Gregorius Thaumat. Neocaeſar. Greg. Nyſſen, Baſilius Seleuciae, Ambroſe, Theodoret, Damaſcene, Iſidore Hiſpal. Gaudentius Brixianus, Vincentius Lirinenſis, Salvianus Maſſil. Caeſarius Arelatenſ. Alcuinus vel Albinus, Beda, Vigilius, Joannes Maxen…ius, Alcimus Avitus, Proſper, Fulgentius, Oecumenius, Theophylact. Bernard, with many others, beſides all before named: of whom, ſome ſpeak fully to the point, and all the reſt call us to the word of God in Scriptures, for the reſolution or ground of our faith, and not to the authority or infallibility of the Pope of Rome. I ſhall onelyonly ſtay ſo long as to adde two or three of the eldeſt (though briefeſt) and two or three Canons of ſome Councils, becauſe there will ſeem more weight in their teſtimonies. And for any Reader Papiſt or Proteſtant that would have more Teſtimonies to this end (to ſee whether it be Romes authority or infallibility, or rather the Scriptures, that is the Teſtimony which muſt ſupport our faith, and is firſt to be known) I deſire them to read them already collected in Chamier, in Doctor Sutlive, in Sibrandus Lubbertus de princip. Chriſt. Dogmat. in Chemuitius, and Bellarmine himſelf who reciteth them out of Chemnitius, and pretendeth p. 334(and vainly pretendeth) to anſwer them, to whom Lubbertus, and many more of ours have therein replyed: But ſpecially read that excellent Treatiſe of Philip Mornay Lord du Pleſſis of the Church.

Clemens Rom. ad Corinth.Clemens Romanus in his Epiſtle to the Corinthians uſeth not once to them any argument from his authority and infallibility, which ſure he would have done for the healing of ſo great a ſchiſme, if it had been true. Nay when he doth earneſtly preſs them to ſubmit to and obey their own Presbyters, he never requireth any obedience to himſelf or to the Romane Church. Nay ſo far is he from taking any notice of any univerſal Monarchy or infallibility in himſelf that he doth not ſo much as take notice of any Biſhop diſtinct from a Presbyter in their own Church, nor once call them to be determined by any ſingle or ſupereminent Biſhop at all; but onelyonly to obey their Biſhops or Presbyters.

Ignatius ad Rom.Ignatius writing to the Romanes calleth them onelyonly the Church [foreign] [Quae & praeſidet in loco regionis Romanorum] or as Biſhop Ʋſhers ancient Verſion hath it [Quae & praeſidet in loco chori Romanorum] which is not a preſidency over the whole Church. And towards the end, he ſaith [foreign] i.e. [Memores eſtote in precibus veſtris Eccleſiae quae eſt in Syria, quae prome, jam Chriſto Paſtore utitur.] as Hier. Vairlenius Sylvius interpreteth it in his Edit. pag. 69. I know that the old vulgar Latin Edition, which is in Joachimus Perionius his Edition, pag 494. and in Biſhop Ʋſhers pag. 89. tranſlateth it Mementote in orationibus p. 335veſiris illius qui pro me recturus eſt eceleſiam quae eſt in Syria] as if it were his ſucceſſor that he would have them pray for: But as Vairlenius, ſo Vedelius alſo better tranſlateth it [Eccleſiae quae eſt in Syria, quae pro me jam Domino paſtore utitur.] (Edit. Vedel. pag. 250.) And Biſhop Ʋſhers old Latine Tranſlation, is [Eccleſiae quae pro me paſtore Dei utitur.] And the next words are [foreign] i. e. [& ſolus …am viſitahit & ſit veſtra in eo dilectio] as the vulgar Latin Verſion, or Solus ipſam curabit viſitabitque] As Vairlenius and Vedelius: or rather as Biſhop Ʋſhers old Latin verſion [Solus ipſe (Jeſus Chriſtus) vice Epiſcopi ſit] From whence I gather that the Biſhop of Rome was not the Biſhop univerſal of that Syrian Church, or elſe Ignatius 1. Would have ſure commended it to his care. 2. Or at leaſt not have expreſly ſaid that Chriſt onelyonly was their Biſhop when he was gone.

Moreover, is it a probable thing that Ignatius would have ſo frequently and importunately have preſſed the Church, that he wrote to in all his Epiſtles, to be ſubject to and obey their Biſhops, Preſbyters and Deacons, and yet would never have given them one word of advice to be ſubject to, and obey the Biſhop of Rome, if the peace and unity of the whole Church, and the very faith and ſalvation of the particular members, had ſo much depended on this as the Papiſts would perſwade us? Certainly a Negative Argument from the ſilence of the writers of thoſe times, is a ſufficient confutation of the Romiſh uſurpation.

Policarpus Epist. ad Phil.Policarp in his Epiſtle to the Philippians, perſwadeth p. 336that Church [to be ſubject to the Presbyters and Deacons as to God and Chriſt] not mentioning any other ſuperior Biſhop, much leſs an univerſal Biſhop to whom alſo they muſt be ſubject. And whereas Valens one of their Presbyters was faln (with his wife) into ſome ſin which Policarpe profeſſeth his ſorrow for, he doth not direct them to ſeek remedy at any higher power, but perſwadeth them to reduce him themſelves as a ſtraying member. And having before mentioned divers hereſies of thoſe times, be addeth as the Remedy, not an advice of appeal to Rome, or to ſeeke for their determination, or to hold to their infallibility, but [foreign] i. e. [Wherefore leaving the vanity of many, and falſe doctrines, let us return to that Word which from the beginning was delivered to us.] It is to the firſt word, and not to Rome that this bleſſed Diſciple of John doth ſend the Philippians for ſtability againſt errors.

Irenaeus Euſeb. Hiſt. Eccleſ. li. 5. c. 26.Sir 51:5Irenaeus is ſaid by Euſebius (Eccleſ. Hiſt. li. 5. cap. 26.) to have ſharply reproved Victor for breaking the Churches peace, by excommunicating the Aſian Churches about Eaſter day,The Aſian Churches. and tells him that [The like was never heard of] and that [his predeceſſors did otherwiſe] therefore he took not Victor to be infallible.

p. 337And it is apparent that all the Aſian Churches …ho ſtood againſt Victor and were excommunicated by …im, did little dream that he was the univerſal Biſhop or infallible. Nay their Biſhops [ſharply reprehend him and their words are yet extant] ſaith Euſebius.

Moreover in the ſame Chapter of Euſebius it is expreſſed by Irenaeus to Vict…,Policarp. ibid. that Policarp the Diſciple of John differed from Anicetus, and neither of them could be perſwaded to alter his opinion. Therefore Policarp never dream't, either that the Romane Biſhop was infallible, or was his Governor, whom he ſhould obey.

And its worth the reading in the 24. and 25. Chapters of Euſebius, how confidently Policrates oppoſeth Victor, alledging a General cuſtome from the Apoſtles, and reſolveth never to change his cuſtome: And the Biſhops and Churches here in England, did follow the ſame cuſtome, and differ from Rome.

And in the 28 Chapter Euſebius mentioneth an ancient writer, that oppoſed the hereſie of Artemon, and whereas they alledged that all the Biſhops of Rome till Zephyrinus were of their mind, and preached it, even Victor himſelf (that is, againſt the Godhead of Chriſt) he anſwereth them thus [This peradventure might ſeem to have ſome likelihood of truth, if it were not oppugned, firſt of all by the holy Scriptures, next by the books of ſundry men long before the time of Victor] As Juſtin, Miltiades, Tatianus, Clemens, and Irenaeus. So that this old writer ſuppoſed it no impoſſible thing for a Biſhop of Rome to have taught hereſie.

p. 338And in the very concluſion of the Chapter and Book Euſebius recites many more of the words of that old writer among the which there are theſe againſt the hereticks of thoſe times for preſuming to correct and ſo deprave the Scriptures, which methinks, ſhould touch the Romaniſts to the quicke: [Belike they are altogether ignorant what preſumption is practiſed in this wicked deed of theirs. For either they perſwade themſelves that the holy Scriptures were not indicted by the inſtinct of the Holy Ghoſt, and ſo are they Infidels, or elſe they think themſelves wiſer then the Holy Ghoſt; and what other thing do they in that than ſhew themſelves poſſeſſed of the Devil?]

So that if we muſt go to the Arbitration of the Pope to know whether the Scriptures were indited by the Holy Ghoſt. We muſt go to him to know whether we muſt be Infidels or not? For they that deny this are Infidels. But I hope all the world will not remain Infidels, till they know the Arbitrement of the Pope, or till his Authority move them to be Chriſtians. For its an impoſſibility and contradiction, that any man ſhould believe in Chriſts pretended Vicar, as his Vicar, and believe an authority and infallibility which he or his Church of Rome hath received from Chriſt, before they believe in Chriſt himſelf.

How Tertullian lib. de Pudicitia c. 21. takes up the Pope, if he pretend to his pardoning power from Do tibi claves, or ſupra hanc Petram, I ſhall for brevity refer you to the place in him.

And Origen upon Math. on the words, is large and full againſt them, I refer you to the words themſelves in him.

p. 339I conclude this ranke of teſtimonies in the words of Tertullian [Credunt ſine Scripturis ut credant contra Scripturas] They believe without the Scripture,Tertull. de praeſcript. that they may believe againſt the Scriptures. Had Scripture been for the Pope and Papiſts, then the Pope and they would have been for Scriptures; and then we might have ſpared all this ado. But becauſe it is againſt them, no wonder if they be againſt it.

I ſhall next give a touch more of ſome paſſages of Councils concerning this controverſie. And firſt it is known that the firſt Councils did commonly decree that appeals ſhould be from a Biſhop to a Synod, or the Metropolitane, and that if the Synod of Comprovincials diſagreed, that the Metropolitane ſhould call ſome of the next Province to aſſiſt them, and that was the higheſt, unleſs there were a more general Council, as Concil. Antiochen. Can. 14. and divers more, beyond doubt, declare: So that here was no appeal to the Pope. Yea in the 6. Canon of that Council of Antioch, it is decreed that till an offending Prieſt, Deacon, or Layman, be reconciled to his own Biſhop, or elſe have given ſatisfaction to a Synod, that no other Biſhop ſhall receive him: ſo that Rome it ſelf may not receive him: much leſs abſolve him.

Alſo in the 22. Canon of the ſame Council (and in many other Councils) it is decreed that no Biſhop ſhall come into the City of another Biſhop, not ſubject to him about ordination, and if they there ordain any, it ſhall be void, and they ſhall be queſtioned by a Synod. And Chryſoſtome hereupon complaineth of Theophilus Patriarch of Alexandria, for p. 340exerciſing authority at Conſtantinople, out of his o…n juriſ…iction, contrary to the Canons; as may …e ſ…en in his firſt Epipſe to Pope Innocent. I know they pretend that by that Epiſtle he yet acknowledged Innocents ſuperiority and juriſdiction: As if a man might not make his moan, or ſeek all poſſible relie… from any that are capable of helping them, without reſpect to ſuperiority or juriſdiction; It was R…mes greatneſs and intereſt in the Emperor and others, and not a univerſal juriſdiction, that made Innocent ſeem capable of affording ſome help to **Which yet he was not able to do.Chryſoſtome. But thus Baronius the Popes Annaliſt, where ever he findeth but a letter writen to the Biſhop of Rome, or his advice or help in any thing deſired, doth preſently conclude that they acknowledged in the Pope univerſale regimen, an univerſal Government. And by the like reaſon many another ſhould be univerſal Governor as well as he.

Moreover, in the third Council of Carthage Can. 26. it is decreed [Ʋt primae ſedis Epiſcopus non app…tur princeps ſacerdotum, aut ſummus ſacerdos, aut …liquid hu… modi, ſed tantum primae ſedis Epiſcopus] that i… [That the Biſhop of the firſt ſeat ſhall not be called the chief of the Prieſts, or the chief Prieſt, or any ſuch thing, but only the Biſhop of the firſt …at.]

One would think that this were as expreſs againſt Romes uſurpation, as can be ſpoken. But they that muſt be the interprets of Scripture becauſe it ſpeaks …t plain enough, muſt be judge of Councils too, which it ſeems can ſpeak no plainer then Scripture, … taught them to ſpeak anew.

p. 341Or if plainer may be (of the power as well as the name) let us hear the Council of Milevis (of which ſaith Proſper, Aurelius was the Captain, and Auguſtine the ingenium: And Baronius ſaith that Auguſtine was magna pars a great part of the Council, and by reaſon of his great abilities and intereſt) Whether there were two Milevitane Councils, as Baronius not improbably thinks, or but one, it much matters not: The Canons are now uſually commixt as if they were one, and undoubtedly the true Canons, and ſo that which is now the 22. Canon runs thus [Item placuit ut Presbyteri, Diaconi, vel caeteriis inferiores clerici in cauſis quas habuerint, ſi de judiciis Epiſcoporum ſuorum quaeſti fuerint, vicini Epiſcopi eos audiant, & inter eos quicquid eſt finiant adhibiti ab eis ex conſenſu Epiſcoporum ſuorum. Quod ſi & ab eis provocandum putaverint, non provocent niſi ad Africana concilia, vel ad Primates provinciarum ſuarum. Ad tranſmarina autem qui putaverit appellandum, a nullo intra African in communionem ſuſcipiatur.] That is [It ſeemeth good that Presbyters, Deacons, and the other inferior Clergy, if in their cauſes they complain of the judgements of their Biſhops, neighbor Biſhops ſhall hear them, and being uſed by them with their Biſhops conſent, ſhall end whatever is between them. But if they think good to appeal from them, they may not appeal but to the Africane Councils, or to the Primates of their Provinces. But if any think to appeal to thoſe beyond Sea, **That is, to Rome or any other.let none in Africk receive him into communion.] Then it was a matter of excommunication to appeal to Rome, and conſequently p. 342to acknowledge their univerſal Government: and now it is become eſſential to a Church, and to a Chriſtian to believe it.

Concil Nis. Can. 6.The General Council of Nice before this (according to ſuch Canons as are now extant) C. 6. doth give the Patriarchs of Alexandria power over Egypt, Libia & Pentapolis, quoniam quidem & Epiſcopo Romano parilis mos eſt, Becauſe the Biſhop of Rome hath the like cuſtome, ſo that the Biſhop of Rome is equalized with them, and his power reſtrained to his own Patriarchate, or the Eccleſiae ſuburbicariae (of the extent whereof read Salmaſius his learned Treatiſe againſt Sirmondus de Eccleſiis ſubuarbicariis) which was ſo plain to Cuſanus a Cardinal of Rome, that it made him ſay, hereupon [Videmus quantum Romanus Pontifex ultra ſacras obſervationes, ex uſu & conſuetudine ſubjectionalis obedientiae hodie …cquiſivit] That is [We ſee how much the Pope of Rome hath at this day gotten beyond the ſacred obſervations by uſe and cuſtome of ſubjectional obedience.C…ſanus li. 2. de concord. cap. 12.] And Barth. Caranza having mentioned this Canon in his ſumm. Council. p. 48. had no other evaſion but this, that among all the Greek and Latin Copies which he ſearched, Cardinal Marcellus a Legate at the Trent Council, ſhewed him one Latine Copy that had [Metropolitane] inſtead of [Romane?] But is this much to the purpoſe? Or if it were, is one Latin Copy in a Cardinals hand more credible then all the reſt in the world, that have c…e to light?

In the 6. Council of Carthage, Au…elius heard it and Auguſtine was there, and there they again determined p. 343that the Biſhop of Rome ſhould not receive the Prieſts or excommunicate perſons that appeaſed to him. And they give this as the Reaſon [Quia hoc nulla patrum, &c.] That is [Becauſe this was never derogated from the Aſricke Church by any definition of our Fathers, and the Nicene Decree do commit both the inferior Clergy, and and the Biſhops themſelves to their Metropolitans. For they moſt prudently and juſtly provided that all buſineſſes ſhould be finiſhed in the places where they were begun: and the grace of the holy Ghoſt will not be wanting to each province: Let this equity be conſtantly and prudently obſerved by Chriſts Prieſts: eſpecially ſeeing every man hath leave, if he be offended with the judgement of the known, to appeal to a Council to his Province, or to a General Council. Unleſs there be any man that can think that God can inſpire a Juſtice of Tryal into any one perſon, and deny it to innumerable that are congregated in Council.]

And whereas the Biſhop of Rome would have ſent his Legates into thoſe parts, to take cogniſance of their affairs, they anſwered [Ʋt aliqui tanquam atuae ſanctitatis latere ad nos mittantur, nulla invenimus Patrum Synodo conſtitutum] That is [That any ſhould be ſent againſt as Legates from your ſanctity, to us, is a thing which we find not conſtituted by any Synod of the Fathers] But here Gratian hath falſified the Canon, by the addition of a [Save to the See of Rome] where the Milevit…n Canon is repeated: In which manner they have uſed too much of the Churches records.

p. 344Can we think that Auguſtine and the reſt of the Biſhops in theſe Councils did not underſtand what they did, and purpoſly reſtrain the Romane ambition?

The caſe alſo which is related in Auguſtine between the Catholikes and the Donatiſts ſhews how far they were in thoſe dayes from dreaming of the Romane deciſive judgement. The great controverſie was, who had the true Church the Donatiſts, or the Catholikes? And the Donatiſts great Arguments were, that Caecilian had been ordained by Traditors, and therefore his party and thoſe that communicated with them were not the Church nor to be communicated with. Mark now how the Catholikes plead this cauſe. 1. They procure it heard by the Emperors Cognitor, Marcellinus; and not by the Pope. 2. They never once fetch their proof that the Catholike Church was theirs from their agreement with Rome, or ſubjection to the Pope, nor once in all their mention of the Catholike Church do give the Popiſh deſcription of it, or fetch it from the Romane Biſhop as the head; but over & over again they prove that their Church is the Catholike Church becauſe it is [That which beginning at Jeruſalem, is tranfuſed over all the world.] and frequently they give this ſame deſcription of it, and hence prove it out of Scripture, as is apparent in Auſtins writings at large. They never ſay, the Catholike Church is the Romane or that which ſubmitteth to the Pope. 3. Note (which is the chief thing that here I do intend) that it was publikely proved in the conference that firſt Melchiades Biſhop of Rome, with other Biſhops were appointed to hear the buſineſs between Donatus a nigris Caſis, and Caecilianus, and that they abſolved p. 345Caecilianus, and condemned Donatus And then that the Donatiſts reſted not here but appealed to the Emperor, and the Emperor cauſed a certain number of Biſhops to meet at Arles to hear over all the cauſe again, and theſe Biſhops not agreeing (though they were moſt of them againſt Donatus) the Emperor Conſtantine was fain to determine the matter himſelf, who abſolved Faelix and Caecilianus, and condemned the Donatiſts, yet giving them liberum arbitrium, as it was called then, or Liberty of conſcience, as it is called now. So that the Biſhop of Rome acteth but as appointed with others; and his judgement is not that higheſt from which there is no appeal; for the Biſhops at Arles muſt judge of all again, and the Emperor after them. Of all this ſee Auguſtine in Brevicul. Collation cum Donat. throughout, ſpecially pag 288. (Edit. Pariſ.) & lib. ad Donatiſt. poſt. Collation. cap. 33. pag. 245.

I ſhall onelyonly adde to theſe Teſtimonies foregoing, the witneſs of ſome of their own party. I have before ſhewed that one part of their Church denyeth the Popes infallibility, and the other a Councils: and that they are not agreed about the ultimate reſolution of their faith. Their Cardinal Nic. Cuſanus li. de Concord. Cathol. c. 13. & 34. maintaineth that [All Biſhops are equal as to the juriſdiction, though not as to the execution, becauſe the executive exerciſe is reſtrained by certain poſitive bounds, and that for the better, to bring men to God, which when it ceaſeth, the poſitive rights ceaſe] And he ſaith that in time of neceſſity a ſimple Prieſt may abſolve even one that is excommunicated by the Pope; And concludeth that the Papacy is but of Poſitive right; and that both it, and all Majority among p. 346Biſhops is conſtituted by ſubjectional conſent▪ that the power of binding and loſing is immediately from Chriſt, and therefore that Prieſts are equal, and that the diſtinction of Dioceſs, and that a Biſhop ſhould be over the Presbyters, are of poſitive right: And that Chriſt gave no more to Peter then to the reſt of the Apoſtles, nor ſaid more to him then to them, Yea and he addeth, that if the Biſhop of Trevers were by the congregate Church choſen to be their Preſident and head, he ſhould properly be more the ſucceſſor of Peter then the Biſhop of Rome.] This is plain dealing for a Cardinal.

**Occham & Almaine in 3. ſent D. 24. Conc. 6. dub. 6. There are many heretical Docretals Alph. a … aſtro adv. har. l. 1. c. 4. Waldenſ. Doct. fid. l 2. ar 2. c. 19. § 1. § 38. N. 4. Leg. Card. de Alliaco de reform. Eccleſ. Picus in queſt. veſ. per. Adco ut jam borrendam quorundam proverbium eſt al cum ſtatum deveniſſe Eccleſiam, ut non fit digna regi niſi per reprobos inquit Card. de Alliaco.That the like paſſages are frequent in Gerſon is ſo well known that I need not mention them. And in Cardinal de Aliaco, and many other Cardinals, Biſhops, and Schoolmen of their own, the like paſſages are well known, and ſo oft cited already, that I ſhall forbear to recite them.

I have oft times obſerved how they have alledged Durandus, as pleading that the laſt reſolution of our faith is into this primo creditum, that the Church is guided by the holy Ghoſt, and that therefore we believe the Scripture to be Gods word e. g. the Goſpel of Matthew rather then that of Nicodemus, becauſe the Church approveth it, who is guided by the ſpirit. But I find that even there Durandus deſtroyeth p. 347the Romane cauſe. For he immediately addeth, that [Hoc quod dictum eſt de approbatione Scripturae per Eccleſiam intelligitur ſolum de Eccleſia quae fuit tempore Apoſtolorum, qui fuerunt repleti ſpiritu ſancto, & nihilominus viderunt Miracula Chriſti & audierunt ejus doctrinam, & ob hoc fuerunt convenientes teſtes omnium quae Chriſtus fecit aut do…uit ut per eorum teſtimonium ſcriptura continens facta & dicta Chriſti approbaretur] That is,Durandus in ſem. li. 3. Diſt. 24. q. 1. pag. mihi 576. [This which is ſaid of the approbation of the Scripture by the Church is onelyonly meant of the Church which was in the times of the Apoſtles, who were filled with the Holy Ghoſt, and alſo ſaw the Miracles of Chriſt, and heard his doctrine, and therefore were fit witneſſes of all that Chriſt did or taught that by their teſtimony the Scripture containing the deeds and words of Chriſt,Vid. Zabarell. Cardin. Florent. in li. Schiſm. & Conc. That future Councils may abrogate that which was unjuſtly done in former, and that they may erre. might be approved]

This he proveth from Scripture, and concludeth, that the Goſpels which that Church approved cannot now be rejected, becauſe there is not the like cauſe, and that [Immo tenens contrarium haereticus eſt, cujuſcunque ſtatus aut conditionis exiſtat] [Yea he that holdeth the contrary is a heretick, of what ſtate or condition ſoever he be] Not excepting the Pope himſelf. Is this liker the doctrine of Papiſts or of Proteſtants?

Yea one word to Maſter Knot and thoſe of his p. 348that will reſolve their faith into the Miracles of the preſent Rome Church. If thoſe Miracles which they glory in be indeed regardable, then the Church of Rome is not infallible; for the author of thoſe Miracles do witneſs them to be fallible. The old Saint Auſtin and the reſt of his time and before, whoſe teſtimonies about Miracles they bring in, as I have ſufficiently proved are againſt their uſurped juriſdiction and infallibility. Their Saint Maud ſaith, that the Romane Church ſhall ere long Apoſtatize from the faith totally and openly, which did obſcurely Apoſtatize of a long time before. Their Saint Elizabeth ſaith, That Chriſt the head of the Church cryeth out but his members are dead:Abbas Joachim in Jerem. that the Apoſtolike ſeat is poſſeſſed with pride, and the flocks go aſtray. The ſuppoſed Prophet Abbat Joachim ſaith There is yet another figtree withered by the curſe of prevarication; the Latin Church, or the Ship of Peter, whoſe temporal leaves are made covers to excuſe ſin, with which both Adam the Pope, and Eve the ſubjects of the Church do cover the diſhoneſty of their lives,See many of the Papiſts cited againſt themſelves by Doctor Sutlive de Eccleſ. c. 11. pag. 55.56, 57.Eccl 11 and miſerably hide themſelves in the wood of Eccleſiaſtical Glory.]

But I will trouble my ſelf and the Reader with no more of this work, fearing that I have treſpaſſed in doing more than needs in ſo plain a caſe, already. I will therefore ſhut up all that I have to ſay from humane Teſtimony, with the words of Chryſoſtom (or whoever elſe is the author of the imperfect work on Math.) and his own certain expreſſions elſewhere.

In the Imperfect Comment. (Edit. Commel. an. 1617.) p. 349in Math. 20. Hom. 35.Opus Imperf. in Math. Hom. 35. pag. 900.901. pag. 900.901. it is ſaid as followeth [Fructum humilitatis terreſtris poſuit primatum caeleſtem, & primatus terreſtris fructum, poſuit confuſionem caeleſtem. Quicunque ergo defiderat primatum caeleſtem, ſequatur humilitatem terreſtrem; quicunque autem deſiderat, primatum in terra, inveniet confuſionem in caelo: ut jam inter ſervos Chriſti …on ſit de primatu certamen] That is [He hath made the Celeſtial primacy to be the fruit of terreſtrial humility: and the fruit of earthly Primacy, he hath appointed to be Celeſtial confuſion **That is, confuſion from heaven.. Whoſoever therefore deſireth Celeſtial primacy let him follow terreſtrial humility: but whoſoever deſireth Primacy on earth, ſhall find confuſion in heaven: That ſo a mong the ſervants of Chriſt there may be no ſtrife for Primacy.]

And afterward he addeth [Primatum autem Eccleſiasticum concupiſcere, neque ratio eſt neque cauſa: quia neque juſtum eſt, neque utile: Quis enim ſapiens ultro ſe ſubjicere feſtinar ſervituti, labori, dolori, & quod majus eſt, periculo tali, ut det rationem pro omni Eccleſia apud juſtum judicem, niſi forte qui nec credit judicium Dei, nec times, uti abutens primatu ſuo Eccleſiastico ſeculariter, convertat eum in ſecularem.] That is [But to deſire an Eccleſiaſtical Primacy, there is neither reaſon nor cauſe, becauſe it is neither juſt nor profitable: For what wiſe man will voluntarily haſten to ſubject himſelf to ſervitude, labor, grief, and which is more to ſuch a danger, as to be accountable to the righteous judge for all the Church? unleſs it p. 350be one that perhaps doth neither believe the judgement of God, nor feareth it, that abuſing ſecularly his Eccleſiaſtical primacy, he may turn it into a ſecular.] One would think this ſhould be plain enough againſt the Papal uſurpation! If they tell me that this is none of Chryſoſtomes works, but ſome hereticks; I anſwer, When they have uſe for it, they can magnifie it. Let their Sixtus Senenſis words be weighed which are printed before this book, eſpecially what he ſaith of ſome ancient Copies, which have the errors onelyonly in the Margin, written by ſome Arrian hand, and withall that it is very obſervable, that the errors are ſo intermixed, that yet you may take them out, and not maim any of the ſence, but leave the reſt entire, yea they ſeem as parenthentical or ſuperfluous, and then conjecture whether yet it may not be Cryſoſtomes: But whoſe ſo ever it is, it is ancient, and commonly much commended. But let that go which way it will, as long as in the undoubted works of Cryſoſtome there is over and over again the like. In his Homil. 66. alias 67. in Mat. 20. pag. 577.Chryſoſt. on Math. 20. Hom 67. Grec. 66. juxta Edit. Comm. pag. 577.Matt 20 he ſaith [They that ſeek Primacy, are a diſgrace to themſelves not knowing that by this means they ſhall thruſt themſelves into the loweſt] ſtate. The like he hath in Homil. on Math. 18.

I ſhall now leave it to the conſideration of the impartial, by this ſmal taſte of the judgement of former tmes, whether the Romane infallibility and univerſal government were a thing known to the Church of Chriſt of old, or yielded as ſoon as ambitiouſly ſought? And whether this be a ſit ground for us to build our faith upon, or p. 351reſolve it into? And if any would ſee more of the reſiſtancy of their uſurpations, even when it was at the higheſt, he may read in Mich. Goldaſtus a multitude of Volumes, that will give him further information: or in Biſhop Ʋſher de Succeſſ. & ſtat. Eccleſ. he may find enough in narrower room.

The laſt part of this diſputation ſhould conſiſt of an anſwer to the Popiſh Arguments for their cauſe: but I can find ſo little in any of their writings thats worthy to be taken notice of, more then what is anſwered before, that I ſhall not need to ſtand long upon this.

They tell us that, if our Church be not infallible▪ then people have ſmall reaſon to hear us or regard us? or to truſt their ſalvation on the doctrine which we deliver to them,; ſeeing for ought we know, or they know, we may but deceive them, as being firſt our ſelves deceived; ſo that this makes way to infidelity or uncertainty of the faith, if the Church be not infallible.

This is their all, the firſt and laſt, for ought I can find (thats worth the repeating) and of how little value this arguing is, me thinks ſhould be very eaſie to apprehend.

1. Look back to the ſtating of the Queſtion, and remember how far we ſay the Church is fallible, and how far infallible, and it may ſuffice to confute all this.

2. Its not all one to be abſolutely infallible, and to be actually Not-miſtaken. Nor to be certain of ſome things, and to be certain of all things that ought to be known or believed: Nor to be certain by ſuch external evidence of verity and internal p. 352grace, as is ordinary to the faithful, and to be certain by a pretended priviledge above all the reſt of the world; even knowing the concluſion as ſuch without knowing the medium. We are certain that Scripture is Gods word: and certain that we are certain; and therefore pro tempore infallibly certain: And if we ſhould ſay that we are certain that no true Believer ſhall ever fall from this certainty, we ſhould ſpeak more agreeably to the Proteſtant doctrine then to yours, who ſay that they may fall away. And we maintain that there is ſtill an Objective certainly or Infallibility (if I may uſe the word actively) in the word of God and every ſentence of it, which can never fail, if our faith ſhould fail. And we can manifeſt to our hearers ſuch grounds of their belief, as are infallible, and will never deceive thoſe that truſt in them

Your argument therefore moſt vainly ſuppoſeth, that mens ſaith muſt be grounded on the word and credit of their Teachers, and that therefore they can have no ſtronger a faith, then is anſwerable to our credit with them. But its no ſuch matter: It is Gods Veracity and not ours that is the formal object of the hearers faith: We do not deſire (as it ſeems the Papiſts do) that they ſhould take their faith on truſt from us, and believe all on our words. We do but reveal to them that word of God, which is the ground of faith; and we prove it to be the word of God, and ſhew them that in it which will prove it ſelf to be ſo: ſo that as long as our Reaſons, Proofs, Evidences are infallible, what neceſſity is there that the ſpeaker muſt be infallible, and that in every thing that ought to be believed? Are all the Preachers of the Romiſh faction infallible? You will p. 353ſay, no, your ſelves. Muſt they not therefore be heard? Or may not the doctrine which they preach beget a certain belief in the hearer? You will, I know, with one voice, ſay, that I may and doth. How then do fallible men among you, by preaching bring men to an infallible faith (in tant…m) and why may it not be ſo with us? Will you ſay that you preach in the name of the Pope who is infallible? Why but, how do your hearers know that; Muſt they take it on the preachers word, who proclaimeth himſelf fallible? Why then, may they not as well take it on our words that Chriſt and Scripture is infallible! When we ſay, we preach in Chriſts name, as confidently as you ſay that you preach in the Popes name? and ſo your doctrine and ours ſhould be both uncertain, if both reſted on the fallible preachers word. But if you will not bid your hearers take your word, but will undertake to demonſtrate to thtm by cogent evidence, that you are ſent by the Pope, and that he is infallible, and that you ſpeak nothing but what he infallibly warranteth you to ſpeak (all which will be incumbent on you to prove) then will we much more eaſily and truly prove, that God is true and that Scripture is his word (which is all that is incumbent on us to prove; ſeeing an infallible word, of an infallible God, muſt be heard, how fallible ſoever we may be) ſo that you might eaſily ſee, if you would that your task is incomparably harder then ours (even as much as to prove a falſhood is harder then to prove a truth.)

How will you approve of ſuch reaſoning as your own in other caſes! What if ten men that have been at a fight, come home and tell you, which ſide had p. 354the better? though they are all fallible, may they not poſſibly give you ſuch infallible proof of what they ſay, as may make it certain? What if all the Lawyers in the Land are fallible men, yea and all other men in the Land; and do not know all things, nor all that ſhould be known about the Lawes? Doth it follow that theſe fallible men, may not infallibly know themſelves and infallibly prove to others, even by certain humane teſtimony, uncapable of deceit, that this or that is indeed a ſtatute Law of the Land made by King and Parliament? Do all men hold their lands and lives by Law, and ſo many dye at the Gallows by Law, and yet is it uncertain whether they be the Laws indeed or not, and all becauſe the men that ſay ſo, are not infallible (and all are dead that ſaw them made!) Why but a man may be certain of many a thing that yet is not infallible in all things, nor in all that he ought to know. Your argument therefore is ſtrong againſt your ſelves, who reſolve mens ſaith into humane credit, but its nothing againſt us, who reſolve it into Gods veracity, and teach not men to take all upon truſt from our bare words. It is ſufficient that God is infallible when we perſwade them to believe, and that we can infallibly prove to them that the Scripture is Gods word, and what it containeth in the points of neceſſity to ſalvation. We can without infallibility in all other matters, infallibly prove to them what God requireth them to Believe and Do as Neceſſary to Salvation. It is the infallibility of our proofs▪ and not of our bare words, that is neceſſary to mens belief. But the Papiſts expect their miſled flock ſhould take their bare word, and ſo make the faith of their followers, a humane faith; and to blind the buſineſs they pretend p. 355to a certain infallibility as if their ſayings were Divine.

Men will make uſe of Phiſicians for their bodies though they be not infallible: Much more might they do it with encouragement, if they could infallibly tell them the true cure of every mortal diſeaſe, though there were an hundred ſmaller diſeaſes that they could not cure, or a hundred queſtions in Anatomy and about the nature of diſeaſes which they could not reſolve. Why then ſhould men conceit that the Miniſtry is vain that is not infallible, and knoweth not all things. Hath Gods Church been without infallible ordinary guides from the creation to this day, and we muſt now begin to feign a Neceſſity of their infallibility? Let it be ſufficient that God, and the extraordinarily inſpired Prophets and Apoſtles are infallible, and that we have Teachers that can infallibly prove to us what he requireth of us in his words in points of Neceſſity to our everlaſting happineſs.

And for themſelves, pretending to infallibility makes them not, nor procureth them infallible, whereas their voluminous errors, and the wicked practices grounded thereupon, and their frequent ſelf-contradictions and mutations, do proclaim aloud to the world that they are both deceivable, deceived and deceivers: while the holy Scriptures whoſe ſufficiency they deny is by themſelves confeſſed to be of infallible verity.

We are reſolved therefore by the grace of God, in a buſineſs of ſuch moment as the everlaſting ſaving or loſing of our ſouls to venture p. 356and bottom all our Hopes on that word of God whoſe infallibility they confeſs, then on the word… of men who pretend to infallibility, and notoriouſly declare the vainty of thoſe pretences.