The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 2

The Practical Divinity of the Papists Discovered to be Destructive · Discourse · Chapter 2

p. 63CHAP. II. Chriſtian knowledge is not neceſſary for Romanists by their Doctrine.

Sect. 1. KNowledge is the foundation of almoſt all that is ſaving: of Faith, Holineſs, Obedience, Worſhip: it is the groundwork, without which ſcarce a ſtone can be laid in the whole ſtructure of Salvation. No ſaving faith without it, Rom. 10. 14. There can be no love to, or hope in an unknown object. There can be no fear, no deſire of what we know not. There can be no true worſhip of God, unleſs that of the Samaritans was ſuch, who worſhipped they knew not what. There can be no obedience without knowing whom, what, why, and for what end we obey: in brief without knowledge there is no eternal life, Joh. 17. 3. nothing but ruine and eternal deſtruction, Hoſea 4. 6. 2 Theſſ. 1.

Yet for all this, Popery decries knowledge, as that which is unneceſſary for the people, and extolls the want of it, as that which is eſſential to their faith (a)(a)Per hoc fides diſtinguitur contra ſcientiam, & melius per ignorantiam quam per notitiam definitur. l. 1 de juſtif. c. 7. p. 706. Sect. judicium.(Bellarmine ſaith faith is better defined by ignorance) p. 64as that which is the Mother of their Devotion (ſo others declare it:) as that which is the excellency of their obedience; none comparable to that which they call blind obedience, as Cardinal Cuſanus tells us.(b)(b)Conſummatia ut prefectiſſima obedientia. (infra)

It ſufficeth the people to know that their Church hath knowledge; and their ſight is good enough, in that their Teachers have eyes, ſo one of their Authours. (a) Laicos ad dogmata fidei quod attinet, non proprijs ſed praelatorum ſuorum oculis, videre oportet.In matters of faith, the people ought not to ſee with their own eyes, but the eyes of their Superiors. They need not know what they pray for, nor what they are to believe, nor what they are to do.

1. They need not know what they are to pray for, or to whom, or whether they pray or not; all is muffled up in an unknown Language, and they are to venture at they know not what, nor how, nor whither. **Vid. Navar. de Orat. c. 10. n. 36. &c. 18. n. 32. Spotſw. Hiſt. l. 2. p. 92. Molanus Theol. pract. tr. 3 c. 9. n. 6.No wonder if they direct the Lords prayer to Saints, Male or Female; and ſay our Father, to the Virgin Mother: and in like manner direct Ave-Marie's to Chriſt, as if they took him to be a Woman, or to be with Child (and with himſelf too) to be the fruit of his own Womh; or to be his own Mother, which the words ſo applyed ſignifie. This ignorance is the dam of ſuch Devotion, ſuch as is both horrid and blaſphemous to the higheſt degree of horror. And yet their great Clerks will countenance it. The wiſdom of their Church hath thought it fit, that they ſhould not be ſo wiſe, as to underſtand what they do, when they are ſerving God. The Counſel of Trent …ulminates a Curſe againſt thoſe, who hold that the Maſſe ought to be celebrated in a known Tongue: that is, they curſe thoſe, who approve not that mode of ſervice, which the Apoſtle condemns as (b)(b)Omnis Sermo qui non intelligitur barbarus judicatur. Jerom. in 1 Cor. 14. In Navar de horis. Canon. cap. 13. n. 4. They are directed to addreſs themſelves to God or the Virgin Mary th…. Grant O Lord, or Lady what I ask, though I know not what.1 Cor 14Barbarous, 1 Cor. 14. ſuch as is not fit for God or man, they curſe thoſe who will not offer a blind Sacrifice, or blindfold. As if p. 65one under the Law ought not to have ſeen, whether that which he offered, were a Hogg, or a Sheep; whether he Sacrificed a Lamb, or cut of a Doggs neck; whether he preſented an Oblation, or offered Swines blood. They think not only the people, but even the Clergy unconcerned, to know what they ſay, when they ſpeak unto God. (c)(c)Clerici aut laici qui Divinis interſuet, ſi non intelligunt quae dicunt, non peccant l. 2. c. 51. n. 12. p. 291.The Clergy (ſaith Jacobus de Graffiis) or the Laity when they are at Divine ſervice, if they underſtand not what they ſay, they ſin not. It is ſo far from being their duty to ſerve God as Chriſtians, that they need not act as Men in his ſervice. If the words be but ſaid, though with no (d)(d)Quid hoc ſit intelligere debemus uti humana ratione, non quaſi avium voce cantemus. Nam & m…rul… pſi…aci & corvi & picae & hujuſmodi volu…res, ſaepe ab hominibus docentur ſ…nar… quod neſciunt, ſcienter auter… cantare non avi ſed homini, divina voluntate conceſſum eſt. Auguſtin. in pſ. 18. expoſit. ſecunda p. 103. t. 8.more underſtanding, than Mag-pyes are taught to ſound them: it's as reaſonable ſervice as their Church requires; what God requires, with them is no matter. They expect not, that any ſhould underſtand their ſervice, but expert Divines, as (a)(a)Supra. l. 10 q 5. art. 5.Soto tells us. Now it is a very ſmall part of their Clergy that pretends to be Divines, and a ſmall part of thoſe few that are expert therein; it is an attainment which moſt of their Biſhops fall ſhort of: their common Prieſts are ſufficiently qualified with the art of reading, nor need they be maſters of that neither, the Maſſe-book is almoſt taught to read it ſelf. For in the Miſſals eſtabliſhed by Pius the 5th. and recognized by Clement the Eighth, every ſyllable is diverſely marked, whether it is to be ſounded long or ſhort. What do we ſpeak of Clergy or Prieſts? it is not neceſſary for their Popes to be able to underſtand, or to read their common prayers, themſelves ſpare not to divulge this. It is manifeſt, ſaith Alphonſus a Caſtro; (*)(*)Cum conſtet plures Papas adeo illiteratos eſſe ut Grammaticam penitus ignorent. l. 1. adevrſ. Haereſ. cap. 4. Edit. Pariſ. 1534.That many Popes are ſo illiterate, that they are utterly ignorant of the Grammar. It ſeems, he may be univerſal Paſtour, and the Teacher of the whole World, who hath not learned his Grammar: and the infallible Guide of all mortals, who underſtands not his own language, wherein the Articles of faith, their Lawes, p. 66Ceremonies, and Church-ſervice is delivered. And is it not very much that two things ſo different as ignorance and infallibility, ſhould have the good hap to meet together in the ſame perſon.

Sect. 2. Secondly, They need not know what they are to believe, they tell us they are obliged under pain of Damnation, to believe what…oever the viſible Church of Chriſt propoſeth, as revealed by Almighty God. Now their Church propoſeth for points of faith ſo revealed, not only what they have in Scripture; but what they have by Tradition, or by the cuſtome of the Church in former ages; or by the conſent of the Fathers; or by the decrees of Councils, or by the determination of Popes è Cathedra, whereby points of faith become infinitely numerous, beyond all account, which the learned amongſt them can give, either to ſatisfie themſelves or others. Yet all muſt be believed, and that under pain of damnation, when as it is but a very ſmall part of them, that can be commonly known. The Articles of the Creed called the Apoſtles, are not the hundred part of thoſe points, that muſt be believed by all, that will not be damned: and yet they generally conclude, that it is not neceſſary for the people to know all of thoſe few Articles. How to believe the reſt (and it may be five hundred times more) which they know nothing of, nor ever once came into their thoughts, they muſt make what ſhift they can.

However, they need not know all the Articles of the ſmall Creed, as the chief of them teach. Not all ſaith Aquinas (a)(a)Nec tamen neceſſe eſt cuilibet explicite credere omnes articulos fidei, ſed quantum ſufficit ad dirigendum in ultimum finem. diſt. 25. q. 2. art. 1. vid. Sylveſt. v. fides.but what is ſufficient to direct to the laſt end. Not all ſaith (b)(b)Maxime ad illa quae ſunt groſſa ad capiendum, ſicut quod Chriſtus natus eſt & paſſus, & alia quae pertinent ad redemptionem vid. Sta. Clara, probl. 15. p. 94.Scotus, but the groſſe things, as, that Chriſt was born and ſuffered, and others belonging to Redemption. Not all ſaith Sylveſter (and many with him) (c)(c)Ut quae ſolemnizantur in eccleſia quantum ad omnes Catholicos. v. fides. n. 6.but thoſe particularly, for which the Church hath publick Solemnities. Not all ſaith Bonaventure (d)(d)Quas cognoſcere poteſt ex ipſis ſolennitatibus, quas eccleſia celebrat, & actibus ſacerdotum. 3. diſt. 25. n. 26.but thoſe which we have notice of by the Church-Solemnities, or acts of the Prieſts, and theſe in him are p. 67four, that of the Nativity, Paſſion, Reſurrection, and Remiſſion of ſins, to which he adds another, which the ſign of the croſs teacheth, and wherein (e)(e)De Unitate & Trinitate quam ex ſignatione noſcere poſſunt, cum dicunt in nomine Patris & filij, &c. item de nativitate, paſſione & reſurrectione quae feſta praedicant: & remiſſione peccatorum quam ex actu preſbyterorum noſcere poſſunt. Sum. v. fides. n. 7.Angelus followes him; ſo that the half and more, needs not to be known; for they reckon fourteen in all.

Others there are who require not this little, nor think it needful to know theſe Articles more than implicitely, that is without underſtanding them; ſo Gulielmus Pariſienſis, and Altiſſiodorenſis in (f)(f)If a man were demanded whether Chriſt were born of the Virgin, and whether there were one God and three perſons, he might ſuffic ently anſwer I know not: but I believe as the Church holds. Bann. in 22. q. 2. art. 8. Sect. dubitatur.Bannez, Summa Roſellae, after others holds (g)(g)Dicens quod ſimplicibus, & forte omnibus laicis diſcernentibus & adultis, ſufficit credere Deum eſſe praemiatorem omnium bonorum & malorum omnium p…nitorem. Alios autem articulos ſufficit credere implicite, credendo ſcil. verum quicquid eccleſia Catholica docet. Poſt. dic. l. 1. in Sylv. v. fides. n. 6. Baptiſta Trovamala herein followed Peter Caſuille and ſays this is fidei menſura ad quam quilibet tenetur & quae ſufficit ſimplicibus & forte omnibus laicis. Sum. Roſel. v. fides. n. 1.it enough for the ſimple, and perhaps all diſcerning people to believe, that God is the Rewarder of the good, and Puniſher of the evil. A compendious Creed truly, and that which will never trouble the Conſcience of a Turk, or a Heathen, the knowledg and faith of a Barbarous inſidel is enough, it ſeems, to make a Papal Chriſtian. Accordingly others teach, that ſuch as are educated amongſt Catholicks, and are ignorant of the Trinity; are excuſed from the explicite knowledge thereof, eſpecially if they want a Teacher; ſo Bartholomew, Medina, and Immanuel ſay, who gives this reaſon for it. (h) Quid enim dicemusne perire infinitam Chriſtianorum, alioquin bonorum, multitudinem, qui de myſterio etiam Trinitatis, & incarnationis, vix quidquam norunt recte, immo perverſe ſentiunt, ſi interrogas? v. fides. n. 1. Ita Ferr. Medina. l. 1. c. 14. Sect. 2.We cannot ſay, that an infinite number of Chriſtians, otherwiſe good people do periſh, that ſcarce know any thing aright of the myſtery of the Trinity, and incarnation; yea judge perverſly of theſe points, if you ask them. And yet without the knowledge of the incarnation of Chriſt, there is no knowledge of the Creed, or of the p. 68Goſpel. Sancta (i)(i)Deus, natura, gratia Problem. 15.Clara is of the ſame mind too, and quotes others for it.

So that by this Doctrine a man needs not know the perſons in the God-head, nor the incarnation of Chriſt, upon which his Birth, Life, Death, Reſurrection and Interceſſion depends, which are the ſum of the Goſpel. Yea, he may not only be ignorant of theſe Truths, the knowledge of which (if of any) is neceſſary to Salvation: but he may have falſe and perverſe apprehenſions of them, and yet be ſecure from periſhing. According (k)(k)In 4 ſentent. Sum. fol. 75. p. 2. quando quis laborat ignorantia invincibili fidei explicitae incarnationis & Trinitatis, quia cum eſſet educatus in montibus, caruit praedicatore, ipſum de ipſa inſtruente ſecundum veram ſententiam, cum ſola fide implicita hoc eſt ſine explicita ſalvabitur, ſi moriatur in gratia, ad quam aſſequendam ſecundum Doctores nobiles ſic ignoranti explicitam ſatis eſt cum caeteris requiſitis fides implicita Lopez. c. 7. p. 45.to Soto and Metina, he that is ignorant of the Incarnation, and Trinity, becauſe he was educated in the Mountains, without a Preacher to inſtruct him, will be ſaved, if he dye in grace (which they ſuppoſe he may have without knowledge) for an implicite faith (that is, without knowledge) will then ſerve his turn Secundum Doctores nobiles, as noble Doctors conclude, ſaith Lopez. So that, they may have eternal life, without knowing the true God or Jeſus Chriſt, whom he hath ſent. Ignorance hereof will be invincible, that is, both inculpable in it ſelf, and ſufficient to juſtifie the criminal iſſues of it, if they want a Teacher: that is, not only, if it be not poſſible, but if it be (l)(l)Vid. Sylv. v. ignorantia. n. 5 & v. impoſſib. Impoſſibile dicitur. 1 quod ſimplicitur fieri non poteſt. 2 quod fieri poteſt ſed cum difficultat. Juridico dicitur. 1 quod non poteſt fieri juſte. 2 quod non poteſt fieri commode.difficult, or inconvenient to have one.

(m)(m)Addit. to provincial Letters. p. 100. &c. c. 2. n. 17.The Cardinals of the Inquiſition at Rome, will have ſuch Confeſſors allowed, who hold, that perſons are capable of abſolution (and ſo ſuppoſed to be in a ſtate of Salvation) how palpable ſoever their ignorance might be of the myſteries of faith; nay, though out of pure negligence, they know nothing of the myſtery of the moſt bleſſed Trinity or of the incarnation of our Lord Jeſus Chriſt. Medina teacheth, that if one when he is dying, acknowledge that he hath been very negligent p. 69to learn Chriſtian Doctrine, and would not hear it, and thereby, wants the knowledge of the myſtery of the incarnation, and Trinity, and the Articles of faith: yet to deny him Abſolution would be impious So (n)(n)Inſtruct. c. 7. p. 45.Lopez reports him, and himſelf (o)(o)p. 50. Talis eſt abſolvendus.ſayes, ſuch an one is to be Abſolved. Here is encouragement more than enough, to live and dye in groſs ignorance, and thoſe who have a mind to continue, without the knowledge of God under the name of Men; or of Chriſt, under the profeſſion of Chriſtians, have a general warranty by their Doctrine to do it.

For, the former ſort of their Divines, who ſeem to require a knowledge of ſome Articles, do indeed make no more knowledge neceſſary, than thoſe who require it not. For when they explain themſelves, commonly ſuch a knowing is ſufficient, as is without underſtanding, a dark conceit, that ſuch things there be, though they apprehend not at all what they are. Such myſterious ſubtilties their Doctors are pleaſed with: as, they have a ſort of faith without knowledge, or any thought of what they believe; ſo a knowledge without underſtanding.

(p)(p)Qui non poſſit concipere quid eſt natura & quid perſon a, non eſt neceſſe quod habeat actum explicitum, de articulo pertinente ad eſſentiae, & perſonarum Trinitatem diſtincte, ſicut habent clerici literati, ſed ſufficit talibus credere, ſicut eccleſia credit. vid. Sta. Cla. ibid.Scotus thinks they have ſufficient knowledge of the Trinity (Three perſons and one nature) who can neither apprehend what a perſon, or a nature is. Accordingly Bonaventure ſaith, (q)(q)Poſſunt noſſe ex ipſo actu conſignationis, conſignant enim in nomine patris, &c. Cognoſcere poſſent ex ipſis ſolennitatibus. ibid. n. 26.the people may know the Trinity, by croſſing themſelves, ſince they do it in the name of the Father, &c. And by the feſtivals they may know the reſt which is neceſſary to be underſtood. And when it is argued, that there are few but ſuch as are expert in Divinity, who know how to diſtinguiſh, and number the Articles of the Creed, and therefore if all were bound to know them diſtinctly, and explicitely (id eſt, to know what they mean) few or none would be ſaved, which is an extream cruel ſaying; he in his anſwer grants (r)(r)Ibid. n. 27.it all.

p. 70(s)(s)Et ſane ita eſſe, experientia teſtatur, cum maxima pars fidelium, vel propter aetatem puerilem, vel propter ſexum muliebrem, vel propter ingenij hebitudinem, vel propter imp…ritiam literarum, & ſcientiarum, quales ſunt pene omnes ruſtici, non ſolum non intelligant myſteria Trinitatis, & incarnationis, & ſimilia neeeſſaria ad ſalutem, ſed vix quidquam animo concipiant, praeter ſonum verborum; & tamen inter ſideles merito numerantur. De juſtif. l. 1. c. 7. p. 705.Bellarmine ſeems to make ſome knowledge of the Articles of the Creed neceſſary, but what it is, he ſignifies elſewhere, when he tells us that experience witneſſeth that the greateſt part of the faithful, and in a manner all the Countrey people, are ſo far from underſtanding the myſtery of the Trinity, and the Incarnation, and other ſuch points neceſſary to Salvation, that they ſcarce apprehend any thing beſides the mere ſound of the words, and yet are deſervedly counted believers.

So Cardinal Tolet requires in thoſe that are to be abſolved, a kind of acquaintance with ſome prime Articles of faith; but ſignifies, it will be ſufficient if hearing them rehearſed, (t)(t)Sciat reſpondere eſſe mandatum vel articulum, quae ſunt; non autem eſſe, quae non ſu…t. Inſtruct. l. 3. c. 17.they can tell us, which is an Article, and which not, and this they may do by the ſound, though they underſtand nothing of the ſenſe. (*)(*)Deciſ. p. 1. l. 1. c. 24. n. 3. vid. infra.De Graffijs is confident, that a Confeſſor may make an ignorant perſon underſtand all that is neceſſary to Salvation, by making the ſign of the Croſs. And Angelus, who would have 3 or 4 Articles of the Creed to be known; yet concludes, if one (u)(u)Idem poſſit dici de a iquo qui neſcit Credo parvum, tamen ſi interrogaretur Deus eſt unus? reſponderet, quod ſic—& ſic de caeteris reſponderet, quod ſic. Quod ſufficeret ſi…i, licet neſciret praefatum Credo. Sum. v. ſcientia.can anſwer of this or that Article decently, quod ſic, it is ſo; it will be ſufficient for him; though he know not the Creed.

Sylveſter pretends to make more knowledge requiſite than Roſella, but yet he determins, (x)(x)Privatio ipſa ſcientiae ſecundum ſe non ſit peccatum v. ignorant. n. 8. eſt peccatum ratione negligentiae ibid. negligentia addiſcendi neceſſaria ad ſalutem, quae aliquando eſt mortale, licet hoc judicare ſit difficile. v. acedia. n. 3. non poteſt ſermone determinari. v. praedicat. n. 7. Supra. Ipſamet ignorantia vincibilis non eſt formaliter peccatum nec commiſſionis, nec omiſſionis, &c. Bonacina de peccat. d. 2. q. 8. p. 3. n. 31. After Corduba, and many others.That mere want of knowledge is no ſin; that it p. 71is not a ſin to be ignorant of what he ought to know, but upon the account of negligence; that negligence to know things neceſſary to Salvation may be a mortal ſin ſometimes, but when, it is hard to tell, yea impoſſible. So that here is incouragement enough to continue careleſly in ignorance of things neceſſary to Salvation, and to neglect ſaving knowledge; for when this is a mortal ſin, no man can tell; and a venial fault, no man needs avoid. In ſhort, they not only juſtifie ſimple ignorance, how groſs ſo-ever, but that which has a worſe character (ignorantia pravae diſpoſitionis): and count it no crime not only to want the knowledge of the Articles of Faith, but out of Ignorance to entertain opinions contrary thereto. He that believes an Hereſie, ſaith Navar, (a)(a)Idem ibid. n. 9. Si prae ſimplicitate aut ignorantia id credit, quia ſibi videtur eccleſia ita tenere, & eſt paratus errorem deponere quandocunque veritatem fuerit edoctus—nec peccat mortaliter regulariter, l. 11. n. 22. p. 141.out of ſimplicity or ignorance, becauſe he thinks the Church holds it, and is ready to relinquiſh it when the Truth ſhall be diſcovered, regularly he ſins not mortally. And with Alphonſus a Caſtro, no kind of Hereſie is a ſin, if it be out of ignorance, & without pertinacy, (b)(b)Lib. 1. adverſ. Haereſ. c. 9.If their Teachers inſtill ſuch Errours into the People, and they through Ignorance, receive impreſſions contrary to points of Faith, and follow ſuch Guides blindfold; therein they ſin not. (c)(c)Immo plus dico, quod aliquando talis error poſſit eſſe meritorius, ut puta; aliquis audit aliquem praedicatorem famoſum, vel Epiſcopum praedicaſſe aliquim errorem, & ſimplex credit animo obediendi fidei, paratus tamen corrigi. Nam ex intentione opera judicantur cum voluntate. de ſent. excom. ſum. Angel. v. fides. n. 6.Yea, I ſay more, ſaith Angelus, Sometimes ſuch an errour may be meritorious; for example, One hears a famous Preacher or a Biſhop preach ſome Errour, and he ſimply believes it, with a mind to be obedient to the Faith, but ready to be reduced; for things are to be judged of by the intention. But (d)(d)Aliquando cum peccato veniali, ut puta, vetula credit Trinitatem eſſe unam faemiram: & quoniam credit Eccleſiam ſic tenere, ſic credit, ib. ibid.ſometimes it may be a venial fault, as when an old Woman believes the Trinity to be one Woman; and becauſe ſhe thinks the Church ſo holds, therefore believes it.

To recite the names of thoſe who aſſert that the people, through ignorance, may ſafely follow their Teachers in Errours, would be tedious, p. 72they are ſo many: for ſhortneſs, let us take Sancta Clara's word, who tells us (e)(e)Et videtur hodie communis ſententia Scholarum & Doctorum, quod laici errantes cum ſuis Doctoribus aut paſtoribus omnino ob …mni culpa excuſentur, immo multoties ſic material…ter errando, ob actum obedientiae, quam paſtoribus ſuis debent, Merentur, Problem. 15. p. 99.It is now the common Opinion of their Schools and Doctors, that people erring with their Teachers or Paſtors, are wholly excuſed from all fault, yea, many times by ſo erring materially, for this Chriſtian obedience which they owe their Paſtours, they merit. So that Ignorance of points, whoſe belief is with them neceſſary to Salvation, is ſo far from being a ſin, that it can render Hereſie ſinleſs; yea, make the entertaining of damnable Errours, to be a meritorious belief.

We cannot expect that knowledge ſhould be accounted neceſſary, where the worſt ſort of ignorance hath ſuch exceſs of honour and priviledge. It is no more neceſſary, nor more of it (according to their principles) neceſſitate praecepti, by vertue of any command, than we have ſhewed out of their beſt Writers. But then the neceſſitas medij, needfulneſs as a means or way to life, that is none at all. For as the ſame Authour tells us, and brings us abundant evidence of it, it is the (f)(f)Put…m pla…e hanc eſſe ſententiam Doctoris, & communem. ibid. p. 90.common doctrine of their more grave Divines, that men may now be ſaved; and the more (g)(g)Et haec eſt communior in Scholis, ibid. p. 89.common Tenet of their Schools, that they may be juſtified without the explicit belief, and ſo without the knowledge of Chriſt himſelf. So that thoſe who hold the knowledge of Chriſt unneceſſary to Salvation, are many, & their moſt grave Divines; thoſe that count it unneceſſary to Juſtification, are the greateſt number of their Doctors: put theſe both together, and there will be few left amongſt them, and theſe little conſiderable in compariſon, for number or gravity; but ſuch as judge the knowledge of Chriſt needleſs to bring men into a ſaving ſtate, for this, it will not be needful to be Chriſtians, unleſs any can be Chriſtians without the actual belief or knowledge of Chriſt.

Sect. 3. Thirdly, they need not know what they ought to do; they may be without ſin, ignorant of what the Lord hath made their duty. Adrian, Corduba, Herrera determine, and it is the more common and received opinion, that men may be inculpably ignorant of the Law of Nature, p. 73and the ten Commandements, (h)(h)Communior tamen & recepta ſententia poſt Adrianum, & eſt noſtri Corubae & Herrerae & aliorum communiter, quod poteſt dari ignorantia invincibilis reſpectu legis naturae & decalogi, Probl. 16. initio.as Sancta Clara informs us. But then, ſince they need not know the Rule, what have they to follow? why, the direction of their Teachers; and theſe they muſt follow blindfold, right or wrong: It is one of the qualifications required in the obedience of others, but eſpecially of the Religious (which they would have us think to be beſt of all) that it be (i)(i)Obedientiam Caecam, promptam, fortem eſſe par eſt, de his conditionibus in obedientia religioſa praeſertim requiſitis bene, P. L. Victorel. ibid. ad l. 8. c. 14. p. 11…8.blind: Nor ſhould Fear of going wrong, move them to open, or uſe their own eyes; for if they do wander out of the way of God, after ſuch Guides, yet they are right, and do their duty. Thoſe who managed (k)(k)Hungerus. Velſerus. Hannemannus. Oretzerus. Tannerus.the conference for the Romaniſts at Ratisbon, Anno 1601. maintained that the people are ſo ſubjected to the government of their Teachers; that if they erre, the people may and ought to erre with them. And they are not only excuſed from all faults, when they thus wander with their Teachers, but their obedience to their Paſtors herein, is many times meritorious. This is the judgment not only of Valentia, Angles, Vaſquez, but the common determination of their Schools in (l)(l)Vid ſupra.Sancta Clara. It ſeems a man may deſerve eternal life by leaving the way to it; and may come to Heaven meritoriouſly by wandring from it. What a ſtrange thing is it, that they will not let their Catholicks be certain of Salvation, ſince they cannot miſs it, no not by going out of the way that leads to it? When they follow their Guide into the ditch, yet they are ſafe; but that's a ſmall matter: by being willing to be led by ſuch as ſee not, or mind not the way, they merit, and ſpring up to Heaven marvellouſly, even when they are falling from a precipice, and tumbling headlong after their Leaders.

The ſame Author tells us (m)(m)Immo aliqui doctores tantum tribuunt inſtructioni paſtorum, quibus incumbit cura ovium, quod ſi docerent hic & nunc, Deum velle odio haberi, quod teneatur Parochianus rudis eis credere. ibid. Probl. 15. p. 97.that ſome Doctors aſcribe ſo much to the inſtruction of Paſtors, who have care of the Flock, that if they ſhould teach that now and then God would have them to hate him, a ſimple Pariſhioner p. 74is bound to believe them. All think not fit to give ſo broad inſtances, but whether all have not warrant to do it by their common Tenet, let others judge.

However, if the people (content to truſt, and not to ſee, what ſo much concerns them) ſuffer themſelves to be deceived, they ſin not, their ignorance will ſave them harmleſs. And what could any Impoſtor deſire more than to have thoſe whom he hath a mind to abuſe to the uttermoſt, poſſeſſed with ſuch a confidence, that how-ever they be deluded, it will not hurt them? Now what an admirable expedient is ignorance for the Children of this Kingdom, when by vertue of it, the Leaders may carry the people whither they liſt, without ſuſpition, the people may follow in the dark without danger? No wonder if ignorance be nouriſhed in them by all means, when they are not concerned to know whether that which they are led to, be good, or evil, juſt, or unjuſt, againſt God, or for him; what-ever it be, they ought to obey at a venture. (n)(n)Non oportet, quod ſciat id ab eo juberi poſſe. Nav. l. 23. n. 37. Affirmant in omni dubio parendum eſſe praepoſito Bonavent. Paludan. Sylveſt. Angelus. Sotus in Vaſquez. in 1. 2. tom. 1. diſp. 66. l. 9.They need not ſo much as know whether their Leaders have power to require what they enjoyn.

If they be in doubt whether that they are led to, be againſt the Law, yet on they muſt go, for they all agree here, to drive them; (o)(o)Secundum omnes ſi …ſt de hoc dubius (illud eſſe contra legem Dei)—tenetur obedire: Sylveſt. v. conſc. n. 3. Et generaliter ubi eſt dubius an debeat obedire necne, tenetur obedire. Idem v. relig. 6. n. 6▪ Quid ſi praelatus praecipiat aliquid quod conſcientia ſubditi dictat eſſe contra legem Dei Reſp. ſecundum Bonaventuram quod tenetur eam deponere, niſi clarum ſit illud fore contra legem Dei. Sum. Angel. v. Conſcient. n. 2. Quid debet facere inferior, quando dubius eſt, an quod ei praecipitur eſt peccatum? di…o debet obedire. Ita tenet, Sylveſt. & habetur hoc expreſſe,ſecundum omnes, ſaith Sylveſter, if he doubt of this, whether it be againſt the command of God, yet he is bound to obey, he may venture ſafely. It ſeems, that is no danger which the Apoſtle ſpeaks of, He that doubteth is damned▪ Rom. 14. 23. They alledge (p)(p)23. q. 1. Can. quid culpatur ubi ſtatuitur, cum non eſt certum, ſuperiorum factum eſſe malum, eſſe obediendum: in dubiis …nim debet inferior credere ſuperiori. Tolet. Inſtr. l. 8. c. 15.an expreſs Text for this▪ in their Law, which will carry it againſt the Apoſtle.

p. 75And as that evil which God forbids, may be done by him that doubts leaſt God hath condemned it, ſo (q)(q)Immo aliquando etiam bonum, ſine quo poteſt eſſe ſalus propter obedientiam, debet omitti. Sylv. v. obedient. n. 2.that good which he hath injoyned (if Salvation can be had without it) may be neglected when Superiours will have it ſo; (r) 11. q. 3. quid ergo. ibid.their Canonical Text ſaith it, which muſt be regarded what-ever becomes of that other, Whether it he better to obey God or men, judge you, Act. 4. 19.

(s)(s)Si vero opinatur, ita quod n…ſcit, nec dubitat, ſed credit, diſtinguendum eſt: quia ſi credit ex levibus, tenetur tale judicium deponere, &c. & obedire: & ſimilitur ſi credit probabiliter, & excuſatur propter obedientiae bonum. Sylveſt. v. conſc. n. 3. Si non ſcit pro certo ſed ex levi & temeraria credulitate, tunc ad conſilium ſui praelati, deponat. Si vero habeat credulitatem probabilem & diſcretam, quamvis non manifeſtam & evidentem: tunc propter obedientiam, faciat quod ſibi praecipitur, quoniam tenetur in tali dubio, & propter bonum obedientiae excuſatur, Sum. Angel. v. conſc. n. 2.Yea, if they be paſt doubt, that what is required is againſt God, if they think, if they believe it to be againſt his Command, yet if they believe it but upon weak grounds; yea, or if upon probable grounds (if they be not more certain thereof than they ought to be of their Salvation), they are to ſuppreſs their own judgment, and will be excuſed for the goodneſs of ſuch Obedience, i. e. for obeying men rather than God, and that againſt their own judgment.

Such art is uſed to perſwade the people, that they need ſee nothing they are to do, further than their Leaders would have them; if they doubt, or if they believe; if their eyes be opening, or if they be opened; they muſt ſhut them cloſe, and obey men blindly, without diſcerning what God forbids or requires. And it is not for nothing that they deprive them of their eyes, for thus they can make them grinde. Such Ignorance is the way to have them in more ſubjection, and that they account the moſt perfect obedience, which is next to bruitiſh, without knowledge, and without judgment; that they need not have, and this they muſt not uſe: a judgment of diſcretion muſt by no means be left the people, that is a point they would maintain againſt us: but as to their own followers, they put it out of queſtion before-hand; for by keeping them without knowledge, they leave them no judgement, p. 76but ſuch as one may paſs on colours in the dark. Ribera expreſſeth their ſenſe ſignificantly. (t)(t)Omnes qui parent & praeſertim religioſi homines debent eſſe ſine capite, Comment in Amos, p. …69.All who are to obey, eſpecially Religious perſons, ought to have no head of their own, (i. e.) they are to obey as if they were without eyes or brains. So he explains this worthy expreſſion, non ſuo ſed rectoris ſui conſilio duci. Let me but add the pregnant words of Cardinal Cuſanus, which compriſe all that I charge them with in this particular, (u)(u)Nemo decipi poteſt etiam per malum praeſidentem: ſi dixeris, Domine, obedivi tibi in praepoſito, hos tibi ſufficiet ad ſalutem: tu enim per obedientiam quam facis praepoſito quem Eccleſia tolerat, decipi nequis, etiamſi praeceperit injuſta: quare ſententia paſtoris ligat te pro tua ſalute propter bonum obedientiae, etiamſi injuſta fuerit: nam ad te non attinet cognoſcere quod ſententia ſit injuſta, nec conceditur tibi ut non obedias, ſi tibi injuſta videatur: obedientia irrationalis eſt conſummata obedientia & perfectiſſima, ſcilicet quando obeditur, ſicut jumentum obedit Domino ſuo. Epiſt. 2. ad Bohemos & Excitat. l. 2. & 6.No man (ſaith he) can be deceived by an ill Paſtor; if thou ſay, Lord, I have obeyed thee in him, whom thou haſt ſet over me, this will be ſufficient for thy Salvation; for thou by obedience paid to a Teacher whom the Church tolerates, cannot be deceived, although he command what is unlawful: wherefore the opinion of the Paſtor binds thee upon thy Salvation for the good of obedience, although it be unjuſt; for it belongs not to thee to take notice whether it be unlawful or not, neither haſt thou leave not to obey, if it ſeem unlawful to thee; for that obedience which is irrational is the moſt compleat, and moſt perfect obedience, to wit, when one obeys, without the uſe of Reaſon, as a beaſt obeys his owner. A ſpeech fit only for the mouth of the Beaſt and the falſe Prophet.

The ſum of their doctrine concerning ignorance, is little leſs than this; they need not be Men; as to their obedience; they need not be Chriſtians, as to the knowledge of Chriſt; they need ſcarce be either, as to their worſhip.

Sect. 4. The ground of all this, is, that they judge the knowledge of the Scriptures unneceſſary, in a manner to all ſorts; yea count it neceſſary to keep as many as they can poſſibly from acquaintance therewith. They are highly concerned for this, even as much as thoſe who have villanous deſignes, and would accompliſh them without obſervance and controul, are concerned to ſhun the light. They know full well p. 77the Scripture condemnes Popery, we may well ſay they know it, when themſelves confeſs (x)(x)Conſil de ſtabilienda Rom. ſede p. 6.that both their worſhip and their doctrine is contrary and repugnant to Scripture, and alledge this as the Reaſon, why they would have as little of the Scripture, as can be, known to any. From their own mouths we have the reaſon, why they would never have ſuffered the Bible to be expoſed in a vulgar Tongue, if it could have been avoided. The Proteſtants Tranſlations made that impoſſible, and the Papiſts among them, who had a mind to look into the word of God, might have made uſe of theſe, if no other had been provided: to prevent which, they were forced to tranſlate it, and yet their own Tranſlations (which are ſo ſtrange a diſguize of Scripture) they dare not truſt to the common view; they are in the Index of forbidden Books, put out by Pius the fourth, and an unpardondable ſin they make it for any to read them, but ſuch as can procure a Licence for it from a Biſhop or Inquiſitor; that is, none but thoſe who, they are confident, will not be moved by what they meet with there againſt Popery: and yet (as if ſo great reſtraint were too much liberty for ſo dangerous a thing as the Word of God) in the after Edition (*)(*)In indice recens edito juſſu Clementis 8. cirea praedictam quartam regulam—nullam per hanc impreſſionem & editionem de novo tribui facultatem Epiſcopis vel inquiſitoribus, aut regularium ſuperioribus concedendi licentiam legendi biblia in vulgari lingua edita: cum bactenus mandato & uſu S. R. E. & univerſalis inquiſitionis, ſublata eis fuerit facultas concedendi hujuſmodi licentias in Azor. Inſtit. Mor. pars. 1. l. 8. cap. 26.of the Index, by Clement the Eight, he declares, That no new faculty is granted to Biſhops or Inquiſitors to grant any Licence for reading the Bible; ſince by the Mandate and uſage of the Church of Rome, and the Ʋniverſal Inquiſition, all power of granting ſuch Licences is taken away. So far are they from thinking the knowledge of the Scriptures needful for the people; that they count it Hereſie to affirm, the Scripture ought to be in a Language which they know (how can it be leſs than Hereſie to think that needful to be known, though it be the Revelation of God which diſcovers Popery to be an Impoſture?) It is a ſin from which they ſhall never be abſolved, if they read any thing of the Word of God in a Language which they underſtand, without a Licence from a Biſhop or Inquiſitor, p. 78by Pius his Rule; and no Biſhop or Inquiſitor hath any power to grant any Licence, by that of Pope Clement.

Knowledge of the Scripture is no more needful for Monks than other people; it is equally neceſſary, that they ſhould be ignorant of the Word of God, they are under the ſame reſtraint, and (a)(a)Regulares vero, non niſi facultace a praelatis ſuis habita ea legere aut emere poſſint. Index lib. prohibit. a Con. Trid. 4. regula. 1. ita Pius 4. Sublata eſt regula…ium ſuperioribus facultas concedendi licentiam. ita Clemen. 8. id. ibid.are no otherwiſe permitted to read or buy it. Ignorance is proper for this kind of Creature, (b)(b)Contemplatione magis indigent quam ſcientia, Sylv. v. Clericus. 2. n. 1. Graff. l. 1. c. 15. n. 5.they are for contemplation, not for knowledge. It ſeems they may employ their heads in contemplation of they know not what: To be ſure they need neither Sacred, nor any kind of literature. (c)(c)Poteſt monachus eſſe illiteratus. ut not. per gloſſ. 16. q. 1. ca. legi verſic. inſtructio. Graff. ibid. facit quod legitur 16. q. 1. ubi dicit Joann. quod ſufficit monacho ſi ſit bonus, licet ſit illiteratus, Sylveſt. ibid.A Monk may be illiterate (ſay they) they have that priviledge by their Cannon Law there quoted by Sylveſter and others, and they generally make uſe of this Indulgence: For their Clergy, ſix parts of ſeven, need no more be acquainted with the Scripture than the black Art. The four firſt Orders are ſufficiently accompliſhed, if they (d)(d)Nam in minoribus conſtitutis, ſufficit ſcire legere, & commode pronunciare; & juxta Conc. Trid. Seſſ. 23. c. 11. Saltem Latinam linguam intelligere diacono, & ſubdiacono ſufficit intelligere quae Latine legit, licet myſteria non ita calleat, Tolet. Inſt. l. 1. c. 93.are able to read, (according to the Council of Trent) the two next ſhould underſtand Latine, i. e. the words, but not the matter, yet no neceſſity of either; it is not of neceſſity to their (e)(e)Ordines autem majores etiam Presbyteratum poſſe conferri infantibus, eſt communis Doctrina theologorum & Canoniſtarum, S. Tho. Bonavent. Richard. &c. Idem. ibid. cap. 61. S. Tho. tenet & probat quod in ſolo Epiſcopatu requiritur uſus rationis in ſuſcipiente de neceſſitate conſecrationis Epiſcopalis, Sylv. v. ordo. 4. n. 1. vid. Angel. v. ordo. 3. n. 1.Sacrament of Order, that any below a Biſhop ſhould have the uſe of Reaſon, when he enters into Orders.

p. 79Yea, their Prieſts need not have any knowledge of the Scriptures. It is no part of their (f)(f)Ad Presbyteratum ſufficit ſcire canones communes paenitentiales & caetera de quibus diſt. 38 quae ipſis. Sylv. v. Cleric. 2. n. 1. Graff l. 1. c. 15. n. 5. Angelus reduces their Canons to 20 (none of which have any ground in Scripture). Sam. v. confeſ. 6. n. 5.qualification; nor doth their Office, by the Roman conſtitution, require it; (g)(g)Primum & ſecundum officium (viz. divinum officium & miſſam celebrare) commune eſt omnibus, reliqua viro quae ad praxim pertinent, non niſi iis, quibus ex munere particulari incumbunt, Tol. ibid. l. 1. c. 3.all that belongs commonly to a Prieſt, is only to ſay Service and to ſay Maſs; there (h)(h)Sunt autem infiniti, qui tantum celebrandis miſſis, quas dicunt, operam dant, & ejus rei cauſa ſacerdotes ſunt, perinde quaſi in ea omne conſiſtat officium. de invent. rer. l. 4. c. 7.are infinite numbers made Prieſts, merely to read Maſs (as Polydore Virgil tells us): and (i)(i)Sacerdos in quantum deputatus eſt ad officium divinum tenetur ſcire tantum dè Grammatica, quod ſciat verba congrue proferre, & accentuare, & quod intelligat ſaltem literaliter quae legit, Graff. pars. 2. t. 1. c. 11. n. 19.this they may do compleatly, though they cannot ſo much as read without a Feſcue, ſuch as the Miſſal hath ready for every ſyllable.

But if the Prieſt have a ſpecial cure, & ſo be a Preacher or Confeſſor, yet may he be both good enough without any acquaintance with the Scripture; he may Preach the Goſpel after the Roman mode, without knowing the Word of God; for with them it belongs both to Deacons and Monks to Preach; yet **Angel. ſum, v. praedic. Sylveſt. ſum. v. Diaconus, n. 3. ex Paludano. Gratian. in Navar. c. 27. n. 259.thoſe need not underſtand any thing of Scripture, and theſe muſt not read it in a Language they underſtand, without a Licence.

The Prieſts in Scotland (*)(*)H…ſt. of. Ch. of Scot. l. 2. p. 75.were accounted ſufficiently qualified, who, it is ſaid, did think the New Teſtament to have been compoſed by Martin Luther.

The Prieſts even in Italy, (k)(k)Pudeat Italiae ſacerdotes, quos ne ſemel quidem legiſſe conſtat novam legem: apud Thaboritas vix mulierculam invenias, quae de novo & veteri teſtamento reſpondere neſcit. Comment de dict. & fact. Alſonſi regis li…. 2. Apophtheg. 17.if they had more notice of the Author, yet ſcarce more acquaintance with the Contents of the New Teſtament, they never read it, and were much more ignorant thereof, than the ſilly Women amongſt the Thaborites, as Aeneas Sylvius, afterward Pope Pius 2. writes.

p. 80Knowledge of the Scriptures (m)(m)Et non curent neſcientes literas, literas diſcere.was not counted neceſſary for their Preachers either Regular, or Secular. The chief of their Regulars were the Franciſcans and Dominicans. In the rule of Fryar Francis, approved by ſeveral Popes, the Minorites (one ſort of Preaching Fryars) are, amongſt other other vices, to avoid learning, if they were illiterate

And thoſe of the Dominicans (n)(n)Illi rudes & illiterati praedicabant. urſpergens in Cent. 13. Magd. Cap. 6.(the other of Fryars Praedicant) who were rude and illiterate, did Preach notwithſtanding.

As for their other Doctors (o)(o)Si vero ſacerdos eſt Doctor, tenetur ſcire ſaltem rudimenta ſidei. Graff. deciſ. pars. 2. l. 1. c. 11. n. 19.or Teachers, that which they are bound to know, is, the rudiments of faith (ſuch as our Children (who can ſcarce read) will give an account of.

The Papacy had no Doctors or Divines more eminent than thoſe of the Sorbon; (p)(p)Si illud apud Hieronymum aut in decretis legiſſe; quid vero novum Teſtamentum eſſet, ignorare. Rob. Steph. Reſp. ad Cenſur. Theol. Paris. in Praefat.yet they ſeem little beholding to the Scripture for their Divinity. Robert Stevens in the laſt age converſing with thoſe Doctors, would be asking in what part of the New Teſtament ſuch or ſuch a thing is written, but had ſuch anſwers returned. They had read it in Jerom, or the Decrees, but what the New Teſtament was they knew not.

For a Confeſſor he is ſufficiently qualified according to Aquinas, Bonaventure and Albertus, as Sylveſter collects (q)(q)Secundum iſtos ſufficientem credo, qui at…ente legit & intellexit Defecerunt: niſi ſit aut naturaliter ſtultus, aut praeſumptu…ſus, ut non ſciat dubitare, vel nolit interrogare Sylv. ſum. v. Confeſſor. 3. n. 2. vid. Tol. ibid. l. 3. c. 15. That which a Confeſſor is to know, is, which ſins are mortal, which venial. Now this they cannot learn from Scripture, as themſelves go near to acknowledge. Valent. Tom. 2. diſp. 6. q. 18. And ſo no need of Scripture for them. vid. Angel. ſ…m. v. confeſſ. 4. n. 3. Sylveſt. ibid.if he have but read and underſtand (not the Bible) but Antoninus his Book entituled, Defecerunt; unleſs he be a mere natural or preſumptuous fool: And neither will doubt of any thing (when he knows nothing,) nor enquire of p. 81others. So that he may be a compleat Confeſſor and guide of conſciences, who knowes nothing of Scripture, and little elſe; if he have but the wit to diſcern his own ignorance, and a will to learn of thoſe that are wiſer, when he can meet with them. Thus we ſee a Roman Prieſt is furniſhed for all points of the Office common or ſpecial, without any acquaintance with the word of God.

As to Biſhops, they ſeem to agree, that ſome knowledge of the Scripture is requiſite in them, and ſome venture to ſay a full and perfect knowledge of the old new Teſtament ſignified by their Mitres; the two Horns whereof myſtically demonſtrate, that they underſtand the two Teſtaments both alike. And indeed ſince their Praelates Secular and Regular, have honour, power and plenty by the Papal contrivement, and hopes of more and greater than other profeſſions can offer: their intereſt tyes them ſo faſt to it, that they may truſt them (if any) with the ſight of the word of God ſecurely; and not fear that any diſcovery of Popiſh corruptions, through ſuch a Medium, will make any impreſſions on them to their prejudice; or move them to believe, or act any thing againſt that which is ſo much themſelves; there is no ſuch danger in admitting theſe to ſome acquaintance with Scripture as others, who have no expectations from Religion, but for their Souls and Eternity. Nevertheleſs their Rules which ſeem to make this knowledge neceſſary for Biſhops; are rather Counſels, than precepts, they are cautious, and will not preſs this too much: (for conſcience enlightned ſometimes proves too hard for ſecular intereſt.) And their Praelates may be eaſily diſpenſed with, if they be ignorant of Scripture, or have little notice of it. It's one of Sylveſters and Angelus queſtions (r)(r)Utrum peccet mortaliter Epiſcopus ignorans reſpon lendo in ordinatione ſua cum interrogatur utrum ſciat novum & vetus Teſtamentum: quod ſcit. Reſp. ſecundum Rich. quod ſic. ſi eſt ita ignarus quod neſciat in generali. mandata Dei, articulos fid…i, virtutes & vitia, e…iam ſacramenta, quoniam tunc mentitur pernicioſe. Angel. ſum. v. epiſc. n. 26. Sylv. ibid. n. 5.whether an ignorant Biſhop ſin mortally, if in his Ordination being asked whether he underſtand the whole Bible, he ſhould affirm he does? this he ſo reſolves after Richardus a Sancto victore. If the Biſhop be ſo ignorant, that he knowes not in general the Commands of God, the Articles of faith, what are vertues & p. 82vices, and which the Sacraments; then he ſo ſins, he lyes pernitiouſly. Leaving us to judge that he doth not thus lye; when he ſolemnly affirms, that he hath as much knowledge of the old and new Teſtament, as the Church of Rome requires in a Biſhop: if he do but know the Creed, the Ten Commandements; which are vertues and vices, and which are Sacraments, and have but ſome general perception of theſe. They will not have the Biſhops burthened with too much Scripture-learning, ſince every Child they confirm, ſhould have no leſs than this. This may paſs for perfect knowledge of the Scripture, and of an Epiſcopal pitch, with thoſe, who count it no imperfection, to be ignorant of that which they ſay, (a)(a)I… indice lib. prohibit. Regul. 4. Pij. 4.doth more hurt than good, for ſo they are wont to blaſpheme the Scriptures, or the Holy Ghoſt, whoſe inſpiration they are. The Biſhop of Dunkeld (*)(*)Putant peccatum eſſe ſi ſcripturas legerint, & in lege Domini meditabundos, quaſi garru os inutileſ que contemnunt. Eſpencaeus in 1. Tim. digreſſ. l. 2. c. 2. p. 180. &. in Tit. c. 1. p. 486. Edit. Paris an. 1619.Titus 1thought he had enough of it, when he ſaid, I thank God I have lived well theſe many years, and never knew either the old or new Teſtament. I content me with my Portuis, and Pontifical. Hiſt. of Ch. of Scotl. l. 2. p. 66. The Biſhops in other Countreys thought themſelves bound in conſcience, to be as ignorant of the Scriptures, when they counted it a ſin to read them.

Yea he that wants a ſufficiency of this knowledge, though ſo very little or nothing be ſufficient, may be diſpenſed with upon the account of ſome other quality. As for example, (b)(b)Magnitudo Charitatis ſupplet imperfectum ſcientiae. Sylveſt. ſum. v. Cleric. 2. n. 1.Charity they ſay, will make up want of knowledge in thoſe, who have not ſufficient to make them capable of any place or dignity amongſt them. Yea they may be diſpenſed with, though they have no better qualities than in Gerſon's time, when he tells us (c)(c)Nullibi Epiſcopos bonos & opere & doctrina praeditos eligi; ſed homines carnales & ſpiritualium ignaros Gerſon declar. defect. Eccleſ.there were none any where, that were good, or approveable for Doctrine or Practice: but all choſen were both carnal perſons, and ignorant of ſpiritual things.

p. 83So he in the Fifteen age, and about the ſame time Clemangis ſayes, there were ſcarce any advanced to the Pontifical dignity, who had ſo much as ſuperficially either read or heard or learnt the Scriptures; or who had ever touched any thing of the Bible, except the cover. Quotuſquiſ que hodie eſt ad Pontificale culmen evectus qui ſacras vel perfunctorie literas legerit, audierit, dedicerit; imo qui ſacrum codicem niſi tegumento tenus unquam attigerit? De corrupt. Eccl. Statu.

In the age after whe…ein the Councel of Trent was held, we have (in Papyrius Maſſon de Epiſc. Ʋrbis) The Character of the Roman Praelates, by Paſquil begging the next Cardinals Cap, as being more capable thereof than the Biſhops then created.

Si imbelle ſum at que rude marmor,

Complures quo que epiſcopos creari

Ipſo me mage Saxeos videbis.

And the ſame age, in the Council of Trent where (as they boaſt) was the flower of all the Roman Praelates in Europe, (d)(d)The Biſhops, amongſt whom very few had knowledge in Theology. Hiſt. Counc. Trent. lib. 2. p. 179. It is not ſtrange they had no skill therein. For the Italian Praelates who carried all in that Council (being many more than two to one) neither ſtudied nor read the Scriptures (leſt the word of God ſhould ſeduce them from Popery) nor was Divinity their ſtudy, but the civil and Canon law, as one of them inform'd Eſpencaeus. M…mini Epiſcopum Italum nobilem, nec vero imperitum, mihi dicere, conterraneos ſuos a ſt…dio Theologico deterreri, & quodammodo abhorrere, ne ſic fiant haeretici, quaſi vero …aereſes ex ſcripturarum ſtudio naſcantur.—Quam igitur artem veſtrates (aio) profitentur? juris (ait) utriuſ que ſed in primis Canonici in Tit. cap 1. p. 486. Dudithius an eminent Biſhop in that convention, calls the Praelats who prevailed there indoctos & ſtolidos, ſed tamen impudentia & audacia utiles. Epiſt. ad Max. 2. Yea the whole Sorbon determine, that it is not requiſite to inquire concerning thoſe who ſit in Council, utrum ſint docti & utrum habeant ſcientiam ſacrarum literarum. In Juel Epiſt. de Conc. Trid. Sect 22. Duarenus, who writ while that Council was ſitting, lets us underſtand how ignorant all their Biſhops then (few only excepted) were of the Scriptures, not only in Italy, but other Countreys. Hoc ſeculo Epiſcopatus & ſacerdotia indoctiſſimis hominebus, & a religione alienis deferri ſolent. Hodie Epiſcopi noſtri (paucis exceptis) ſacrarum literarum ſcientia caeteris ex populo longe inferiores ſunt. De ſac. Eccles. Miniſt. & Benef. lib. 1. cap. 11. in fin. Some thought it ſtrange, that Five Cardinals and 48 Biſhops ſhould ſo eaſily define the moſt principal and important points of Religion, never decided before. Neither was their amongſt theſe Praelates any one remarkable for learning; ſome of them were Lawyers, perhaps learned in that Profeſſion, but of little underſtanding in Religion; few Divines, but of leſs than ordinary ſufficiency. Hiſt. of Council of Trent. l. 2. p. 163.Titus 1very few of p. 84the Biſhops had knowledge in Theology, as Father Paul tells us; yet theſe only had deciſive voices in that Council, and all was concluded by plurality of their Votes: when far the major part underſtood not the matters concluded; ſo that the Articles of the Roman faith were Voted blindfold. And yet all muſt be damned who believe not theſe points of faith: when thoſe who made them ſo, were ignorant of them, and knew not what they did, when they decreed them. Such is the Romane charity, and knowledge; ſo burning and ſhining are their beſt lights, they will have all burned here, and in Hell too for not believing that, which the Council (for the greater part of it) underſtood not.

But ſure, the knowledge of the Pope muſt be tranſcendent, eſpecially, as to the Scripture, his place and office requires it, being accounted head of the whole Church (which ought to have good eyes;) and teacher of Chriſtians (as much or more, than Peter was); and Judge in all controverſies which concern Religion; and Interpreter of all difficulties in Scripture, and a more lively Oracle of God, than the Scripture it ſelf in the things of God. Yes ſay they (e)(e)Papa debet habere longe majorem ſcientiam alijs, cum ſit praepoſitus curiae toti Chriſtianae reipublicae. Pro eo tamen ſufficit praeſumptio juris, quod papa praeſumitur habere omnia in ſcrinio pectoris. Graff. l. 1. c. 15. n. 3.the Pope ought to have farr more knowledge than any other, being the Preſident of the whole Chriſtian Common wealth, ſo de Graffijs. But then he adds as to him the preſumption of the Law is enough for all this, and that preſumes, that all is in the Cabinet of the Popes breaſt (as it may well be preſumed, that a skill beyond that of all Phyſitians is in a bold Mountebank) (f)(f)Licet de facto quando que poſſit contingere contrarium: cum memoria hominis ſit labilis. id. ibid. Quum hoc tempore nullus ſit Romae, qui ſacras literas didicerit, qua fronte aliquis eorum docere andebit, quod non didicerit? Arnulph. in Concil. Rhem.although indeed what is quite contrary, may prove true. Accordingly the Pope may be all that they ſtyle him, without the knowledge of a Novice in the Scripture, without any ſuch acquaintance with it, as to pretend to the name of a Divine (though acquaintance with it be expected from none but Divines) and many that have the name, have little or nothing of the thing. The Popes think not p. 85themſelves concerned at all to trouble their heads with Divinity. (*)(*)The ſtudy of the Laws, the Canon Law eſpecially, is the neareſt way (breve compendium) to the higheſt dignities in their Church, even the Popedom it ſelf, ſcarce any thing being left for Divines, but Curacies. Theologis nihilo pene praeter curata, quae vocant ſacerdotia, reliquo facto: as Eſpencaeus informs us. in Tit. c. 1. p. 486. And the Praelate or Pope that hath ſtudied the Laws, needs no Divinity, becauſe the Law is learning enough, immo ju…ium (aiunt iſti) bonus interpres Theologia non eget: Cur ita? quod in jure omnes diſciplinae includuntur. Idem. ibid. p. 487.Titus 1If he be but a Canoniſt (as Peter no doubt was) he is the Apoſtles undoubted Succeſſor: though he be no more a Divine than his Chair is, or can make him; and why may not the Chair inſpire him with knowledge, as much as holineſs? Pope Innocent the Tenth in our dayes (ſince they have been more concerned for the Reputation of the Vatican Throne, than as before to let Monſters of debauchery and ignorance aſcend it) declared (g)(g)S. Amour part. 3. cap. 12.that he had never ſtudied Divinity, nor was it his profeſſion. Pope Clement the Eighth, began to ſtudy it when he was very old; and then not to much purpoſe it ſeems: for he could not at laſt decide the queſtion that he had ſtudied, how much ſoever their Church was concerned in it.

None can underſtand their Church prayers but expert Divines, as Soto tells us, he means the matter of them indeed, but Popes need not underſtand the words neither; for many of them do not, who paſs for lawful Popes, and ſuch can neither underſtand the ſubject nor the words of the Bible, for it is in Latine. (h) Caſtrenſ. haer. c. 4. edit. Paris 1534.And if Alphonſus deceives us not, many of them have not gone ſo far as their Grammar; (i)(i)Adeo que pleri que literarum ignari ſunt, ut vix ſciant nomen ſuum Latine exprimere Platina in Jul, 1. vid in Johann. 24.yea very many of them have been ſo ignorant, as they could not ſpeak their own name in Latine. Yet ſuch knowledge of Scripture is enough in the Roman account for the infallible Interpreter of Scriptures, the ſupream Judge in all matters of faith, and the teacher of the Univerſe. When we are ready to wonder at this, they ſtop us preſently, by telling us, (k)(k)Boſius de ſign. l. 16. c. 9.that God did make Balaams Aſs ſpeak.

p. 86They ſeem to grant as much ſtupidity in a Pope, as can be imagined, but then the miracle of making an Aſs ſpeak, does patly anſwer that objection. Had the Biſhops of Rome anciently been ſuch ignorant dull Creatures, as many of their later Popes, and yet adored at that rate; the Heathens might have had ſome colour for charging the Chriſtians with worſhipping an Aſſes head.

As for the people, they are ſo farr from obliging them to get knowledge, that they either make it impoſſible for them to attain it, or encourage them never to looke after it. They cannot attain it, but either by reading or hearing: They muſt not read the Scriptures (as before;) and they cannot, or need not hear. If the Prieſts be ignorant (as they are allowed to be) (l)(l)The Generals of the Regulars, and others declared to the faces of the Biſhops in the Council of Trent, That the Biſhops and Curats had wholly abandoned the Office of a Paſtor, ſo that for many Hundred years the people remained without Sermons in the Church, and without the Doctrine of Divinity in the Schools Hiſt. of Council of Trent. l. 2. p. 169. And there alſo againſt the Regulars and Fryars (the only Preachers, beſide thoſe who had abandoned the Office) it was a general complaint. That though they were ſeverely forbid to Preach and Teach; yet they aſſumed the power—And ſo the flock remained without either Shepheard or Hireling—becauſe thoſe Preachers knew neither the need nor the capacity of the people, and leaſt of all the occaſions to teach and edifie them. Beſides, the end of theſe Preachers, is not to edifie, but to take Alms, either for themſelves or their Cloiſtets: which that they may obtain, they aim not to benefit the Soul, but to delight the ear, and ſooth men in their pleaſures, that thereby they may draw more profit: and the people in ſtead of learning the Doctrine of Chriſt, learneth either novity, … vanity at the leaſt—That it is aclear caſe, that they exhort the people to nothing but to give, ibid. How theſe things were reformed by that Council, in the Praelates, who would have the other ſeverely forbidden to Preach, appears by Eſp…n…aeus. Quotu… quiſ que praelatorum majorum, minorumve populum ſuum docere videtu…? an illi ipſi decreti hujus authores unquam docu…runt, quorum exemplo alij ad docendum, alia que munera ſ… facienda excitarentur.—Ludimuſne in re adeo ſerca? an potius hac decreto…um ſp…i… reformationem poſcentibus, illudimus? Quid emendationis ſperari poteſt a nobis, noſtra tam recens edita non obſervantibus? in 1 Tim. l. 2. c. 2. p. 179.they are not able to inſtruct them: if they be able they need not preach that's ſub conſilio; or the people need not hear, no nor inquire of them, in private, no, not thoſe that are moſt ignorant. The further they are from all knowledge, the more excuſable, if they take no care, nor pains about it. Sancta Clar… p. 87makes this Query. (m)(m)Petes, annon tencantur ſaltem ad faciendam diiigentiam, ut ignorantia talium expungatur? Ad quod dico primo, quod ſi aliquis fuerit, qui nullam de his notitiam habeat, unde moveretur ad quaerendam de illis doctrinam, certum eſse, nullam requiri induſtriam & ſollicitudinem, ſaltem ſi nullatenus dubitavit: quia non tenetur ad id quod eſt impoſſibile: eſt autem impoſſibile, quod quis quaerat aliquid, quod nunquam ipſi in mentem venit. ut recte Angles Probl. 15. p▪ 95. vid. Bonacin. de peccat. d. 2. q. 8. p. 3. n. 3. &c.Are they not bound at leaſt to ſome diligence, to free themſelves from this ignorance? he anſwers if it be one, who hath no knowledge of theſe things, which may move him to ſeek inſtruction; it is certain that no diligence, or care is required of him, eſpecially if he do not at all doubt (i. e.) if he be confident, that he knowes well enough, and his ignorance makes him ſo ſenſeleſs, that he diſcerns it not. His Reaſon is, becauſe he is not obliged to that which is impoſſible, and it is not poſſible that one ſhould ſeek that, which never came into his mind (as Angles alſo determins with him.) So that if knowledge never came into his mind, there is no need, that it ever ſhould come there; and he is not bound to take the leaſt care, or pains to make way for it.