a refolved cafe) Gretfer defends Bel in it and tell's us plainly the people were bound to ftand to the High Priests judgement whatfoever their fentence was (a). I think an Adverfary will not require more for the proof of the first branch of the Minor.

The fecond branch of the Minor is, that this law was then in force, which I prove thus. If Chrift had not ac that time deftroyed or abolished this Law, it was in force: Buc Chrift had not at that time deftroyed or abolished it: The Ceremoniall Law which was to expire yet in the judgment of all intelligent Divines, Antient and Modern, Popish and Proteftant did not expire till *the death of Chrift,and confequently while Chrift lived, this Law was in force,which being confidered quite invadidates the last and molt plaufible evafion of the Papifts to this inftance as Becanus delivers it Synagoga fere expiravit. The Synagogue was almost expired: He fhould have faid the precept, Deut. 17. was altogether expired, and inflead of it here is, the Synagogue was almost expired: And what then? it was not yet expired, nor dead. A man that is almost dead is yet alive, and while the Law lives,it bath its force over us,as the Apostle argues Rom.7.1. Elfe.it is a pretty device of Becanus,& wil do fine feats; for by the fame Argument I will prove that the Jewes were not then bound to oblerve their Paffeover, quia Synagoga fere expiravit: And if that Law which enjoyned the obfervation of the paffeover was in full force to the Jewes,notwithstanding the nearness of its expiration, then the fame must be ac knowledged of this Law, which required abfolute obedience to the high Priests fentence,& confequently the Jews were then bound by it, and therefore (Horrefco referens) did not fin in it; And because the conclufion is divelifh & deteftable to all that love the Lord Jefus in fincerity,therefore the principles from which it flowes are rotten, and (a)Quancúmque jententiam tulerunt. Defenf. Bel 3.cap. 4.1239.

that

that Popish caufe which cannot fard without fuch pros digious blafphemies ought to be abhorred by all that pretend to Chriftianiry. And therefore the Popish gloffe upon the place is falfe, and their Argument from it is * wicked, and the true fence is this, they were bound to hearken to the Priefts, if they delivered fentence accor ding to the Law, and not if they did grofly contradic it: And the rejection of this expofition, and the aflertion of the peoples implicit faith hath forced feverall of them, who paffe for fober men amongst our Adveríaries into fuch expreffions as thefe That this action of the Prifts (in condemning Chrift) was indeed contrary to Chrift, but their fentence was most true, and mest prefitable, Jea, that it was a Divine Oracle. So Canus (a) 7 hat at that time the Pricfts and the Holy Spirit, the Spirit of Truth: So Petrus a Soto (b) That the Acts of that Councell were wicked, but the fentence whereby they condemned Chrift was just and true, So Harding. (c) Really Proteftants must be tender in preffing their Arguments too farre, for the Papifts, like wild Horfes when they are chafed will venture over hedg & ditch. We have already made them turn Jewes; I am afraid next remove we fhall difpute them into Paganifme,if they be not there already.

§. 13. And thus I have difpatched the Romanifi's pretenfions from Scripture, for the Popes Supreme and infallible Authority: Ifinfallibility have any foundation in Scripture, it is in thefe places: And how far they are from giving any countenance or fupport to their opinion I leave to that reader to judge, who hath either fence or confcience, or any care of his Salvation. Put

(a) Nam facerdotum veterum alta quidem Chrifto adverfa fuerunt,at fententia kominum alioqui peffimorum non folum veriffima fed reipub.eri utiliffima fuit. Quin Divinum oraculum fuiffe Johannes teftater. In operi-tus.lib.s.ca.ult.pag.283. (b) Non defuit tunc temporis facerdotic Le rico Spiritus Propheticus, Spiritus San&us. Spiritus veritatis.In Prolegomenis. (c) Against Jewels Arology ca. 6 divil.3.par.6.

I must not do them wrong, I confeis there is one Argument behind, and that is taken from St Peters prero gatives: And Bellarmine reckons up no leffe then twenty eight Prerogatives, wbich all undoubtedly belong to the Pope: yes, that I confefs ftrikes all dead and therefore I mult crave the Readers pardon, and Bellarmines mercy, iff once do (as the Papifts do ordinarily) paffe over in filence what I cannot Answer, for who can refitt thefe Evidences? Peters name is changed: Erge, the Popes nature is changed from fallible to infal lible: Peter is oft mentioned in the first place, therefore ought to have the first feat, and is the chiefe Bifhop: Peter walks with Chrift upon the Water, and therefore the Pope muft raigne with him upon earth, and Divifum imperium cum fove Papa tenet. Peter payes Tribute,and therefore the Pope fhould have a power of levying Tribuce to reinburie him. Chrift teacheth in Peters Ship, and therefore to quit fcores, the Pope fhould rule in Chrifts Church: Chrift bids Peter let down his Net, therefore the Pope must catch the Fifh of Supremacy: Chrift wafheth Peters f.et, therefore all men must kiffe the Popes Toe: Thefe and diverfe other such prerogatives. Bel: hath collected together, and vehemently argues from thein for the Popes Supremacy, (a) bat for thefe I muft defire fome time to give in my Anfwer.

I hope I have faid enough to prove the second Propofition, viz: That the Scripture in it felf is not a fufficient and folid foundation for a Papifts faith (according to their Principles) and that the Popes pretended Infallibility hath no folid foundation there; But when they are beaten out of Scripture they use to fly to the Fathers, and to rest their Faith in the Authority of the Fathers: And therefore that must be confidered in the next place.

(a) De Pontifics, lib.1.ca.37, ad cap.25.

CHAP.

CHAP. III.

Of the Authority and infallibility of the Fathers:

Prop. 3. THe third Propofition then is this: The Faith Sect. I. of the Papilis hath no folid foundation in the Authority of the Fathers: This the rather deferves confideration, because they make their great boaft of it, and urge it as a principal Pillar of their Faith: It is afferted in their Canon Law, That the Fathers are to be owned and followed even to the leaft jot. And although fome of them have declared their diflike of that affertion, yet they generally agree in this, That the Authority of the Fathers, efpecially where they confent, is a folid foundation for their faith to rest upon. Hence thofe expreffions of their great Doctors, Take away the Authority of Fathers, and Councels, and all things in the Church are doubtful and uncertain, Eccius. (a) From the writings of the Fathers as from an Oracle Vniverfities bave the certainty of their affertions,&Councels have their decrees, (b)Sixtus Senenfis. Melchior Canus, an Author of great note among the Romanifts laies down this Conclufion, That the common fence of the Fathers in the expofition of Scripture is a moft certain Argument to confirme Theological affertions: For (faith he) the fence of all thofe Holy men is the fence of God's Spirit. And a little after, Although you may require of Philofopher the reafon of a Philofophical Conclufion, yes

(a) Tollatur Patrum & Conciliorum authoritas,& omnia in Ecclefia erunt ambigua,dubia, peadentia, incerta. In Enchiridio de Conciliis. (b) Ex Scriptis Sanctorum Patrum velut ex oraculis Theologorum Aca demie affertionum fuarum conftantiam accipiunt, fummique Pontifices decreta fumunt, in prafat. lib.5.Biblioth.

in the expofition of Holy Scripture, you are bound to believe •your Ancestors, though they give you no reason for it, and so defend whatfoever opinions you receive from them, of the Lam of faith and of Religion: And a little after, All thofe Holy men together cannot erre in a matter of Faith. (a) All the Fathers together do never erre, nor can they agree in one error faith Bell. (b) The fayings and Teftimonies of the Antient Fathers are not to be examined, when all or almost all do agree in one opinion, faith Salmeron. (c) That which the Fathers unanimously deliver about Religion is infallibly true,faith Gregory de Valentia: (d) From all which we plainly fee, that according to their opinion, the judgment of the Fathers is a fure basis and ground of Faith: That is it which I am now to difprove, and to fhew, That the Writings of the Fathers,neither are,nor can be a fafe and fufficient foundation for a Papifts Faith.

§. 2. Onely let me premife two things. 1. I would not be mifunderftood,as if I did intend to derogate from the just Authority of the Fathers, or to defraud them of that veneration which is due to perfons of fuch Antiqui

(a) in expofitione facrarum literarum communis omnium fanctorum veteTuin intelligentia certiffimum argumentum Theologo præftat ad Theologicas affertiones corroborandas. Quippe fanétorum omnium fenfus Spiritus Sandli fenfus ipfe fit. Quanquam à Philofophis quidem rationem Philofophica conclufionis jure forfitaa poftularis,in facrarum autem literas rum intelligentia, majoribus noftris debes, nullâ etiam ratione habitâ, credere, quas fentcatias de lcge, de fide, déque religione ab illis accepisii defendere. Loc. Theolog.7.c.3. Concluf.5. Sancti fimul omnes in fidei dogmate errare non poffunt. Ibid. Conc.6. (b) Patres nunquam omnes fimul errant, etiamfi aliquis eorum interdum erret,nam fimul omnes in uno errore convenire non poffunt. Bel.lib.z. de Chrifto cap.2. & 1.1. de Purgat.c.1o. (c) Non funt probanda (examinanda)veterum Patrum dicta & testimonia, quando omnes velferè omnes in unam fententiam con. veniunt lib.1.Epif.Pauli part.3.difp.6.in fine. (d) Quod Patres und-. nimi confenfu circa religionem tradunt, infallibiliter verum eft. in Analifi fidei lib.8.c.8.

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