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for the height of Christs authority is expressed in these words (nor can more be said of God himself) him shall ye hear in all things, A&. 3.22. This indeed the Popish Doctors most blafphemoully arrogate to themselves ( as you have seen) but so did not the Apostles: they had noc jo learned Christ; they alwaies observed their Distance: Be followers of us as we are of Chrill. I have received of the Lord that which I delivered. S. Paul denies that he had dominion over cheir Faith, 2 Cor.1.24. Not that we have dominion over your Faith. I'le warrant you Paul denied it to bimself, because it was Peters Prerogative; for it is certaine S. Peters Successors challenge it, for Dominion and Subjection are Relacives. And if the

people owe an absolute subjection of their Faith to their teachers , the Teachers have an absolute dominion over the Faith of the people: In short: This soucish Do&rine of an implicic Faith must needs be Apocryphal, so long as the Epistle to the Galatians is Canonical, and especially Gal. 18 Though we or an Angel from Heaven Priach any other Gospelb-let him be accursed . And he is not contented with a single assertion, but addes As we said before, fo say I now againe-let him be accursed: Which if the Reader compare with that abominable passage of Bellarmines, If the Pope shoulderre in commanding Vices and forbidding Vertu's,' the Church were bound to believe vicis to be good, and vertues to be evill(a): He will be able to judge whe. ther the Faith of the presenc Romish Church be the same with that of the Apotles dayes, or noc: and whether they who are so liberall in dispensing their Anathema's to all that differ from cheir fencinents do not justly fall under the Anathema here denounced.

(a) si Papa ervarct precipiendo vitia do prohibendo virtutes, tenereTHLT Ácciefia credere vitia effe bona & virtutes malas, De Romano Portifice Jib.4.cap.s. in fine.

2. If Pastours are to be heard in all things, then people cannot sin in obeying their Paitours, elle they should tin in doing their duty) but people may sin in obeying their Paltours : Mechinks this should need no proot, but I finde this to be the temper of our Adversaries, they who give the hardest measure to us, expect the highest measure from us, and they of whom we may tay (as Galen did of Moses) multa dicunt, nihil probant, they say much, and prove nothing; will yield us nothing, but what we must wie by dint of Argument;

Therefore I shall prove ic briefly: The Jewes sinned in following Aarons Doctrine: These be shy Gods o Ifrael: So the Prophec feremy frequently condemnes them for : ubeying the decrees of their Prieits in his time: And our Saviour hatlí put this out of doubt, speaking of the Jewish Teachers, 11atth. 15.1f the blind lead the blind born will fall into the Ditch: And S.Peter assures us (if his Successors will please co give him credit ) that the Jewes were guilty of a greac finne in Chrilts death, though they did ic in obedience to the decrees of their Rolers , Acts 3. 14.17

2. If people are allowed to examine the Doctrines of their Teachers by the word ere they receive them,chen they are not to be heard in all things; But people are allowed fo to examine- All the doubt lies about the Minor ; and yet who can doubt of that, who ever read these following places. Take heed that no mar deceive you, for many hall come in my name, Match.24.4,5. Prove all things, bold fast that which is good, 1 Thess 5.21. Prove the Spirits, 1 John 4.1. It is true Bellarmine faith, Thife precepts belong only to Learned men (a): And Gretfirus

(a) Predi 1 mandata 102 ad omnes, fed ad focos Doctores pertinent de verbi Dei interpretation, 1;b.3.cap.13.

gives this reason for it, because the unlearned people are not able to examine (a); very good: It seems then, none but the Learned can have their fences exercised to discerne between good and evill, Heb.5.14. And it is che priviledge of shepheards onely which Christ made the Character of all his sheep; Thar shey knew his voice, and could disting guish it from the voice of Strangers , Joh. 10. 4, 5. It seems Christ spoke to the learned only, when he said, Search the Scripture, fob.5.39. It seems the learned Thesalonians only were bound to hold tast that which is good, for that goes with their proving, and proving was in order to holding fait.It seems the Bereans(whom Paul commends for examining his doctrine by the Scriptures, A&t. 17.) were Malters of Arts, and Berea was an University, and ówz41657291 implies that they had Academical education, and the Apoftle meant it only of the Univerfity, when he wric to the City of Corinth, I speak as to wife men, judg ze what I say, 1Cor.10.15. Nay, the mischief is, if this be granted, their work is not done: for if the learned may examine, that is sufficient for our purpose for such are many Lay.men, (as they are called and diverse of the Clergy,who have no share in the Churches government, and therefore are as much bound to subjection as any of the people, and consequently the Rulers are not simply to be obeyed, nor their doctrine blindly received upon their own credit. But (faith Billarmine) Indied doubtful doctrines are to be examined, but the doctrine of lawful Ministers is not doub.full,but openly good{b). I see the Cardinal intended co fhew his wisdome,reserving the

(a) Cum peritia probandi omnes Spiritus fuperat vulzi capium, præcepa tum hoc plcbciis minimè diĉium eft. Gretserus in Difons.

(b) Agitur de Dolirine dubia, nam illa fola indiget probatione: Doltrina antom legitimprum prepositorum 207 est dubia, feil apcitè luna, ubi fupra.

discovery of his honelty to another time : Bellarmine was relolved to take a post, which he might be sure to keep, he knew che Herecicks would be nibling about the premises,and therefore he leaves the guarding of them to ochers,and resolves to hold the conclusion, ( which he knew was not good manners to deny.) But i: such dos drine as our teachers deliver be eo nomine evidently good and true, then these commands of trying are both dangerous (seeing they suppose and allow of doubis) and frustraneous , (since I may safely receive them without tryal.)

9. 16. A third place alledged for the Infallibility of che Church and Councels is Joh. 16.3. When the Spirit of truth is come, he will gruide you into all truth. Hence Billarmine thus a ques: Chrift speaks not of the Apoftles only, but of their successors, because he saith, the comforter shall abide with jon for ever,ch.14.16. i. e. with them and their Succellors for ever. But Christ doth not lead the Bishops Severally considered into all truth, therefore be leads them into truth when they are gathered togethir; and se:ing there is no greater chair in the Church, by which God teacheth us, then the Pope, whin a Councel is added to him: if his chair should erre, how this promise is true, he will teach you all truth, I see not(a). That may be too:Bernardus non videt omnia, and why should Robertus do it.

(a) Alter locus eft Joh.16. Spiritus veritatis docebit vos omnem veo

ritatem.

Et ne putemus hoc dici folis Apoßolis de 102 ctiam fuccefforibus.Cap. 14. apertè. Dominus testatur /piritum sanctum manfurum. Cum Apoftolis in æternum,i.e. cum eis.com cum fuccefforibus perpetuò. AL Epifcopos feor fim exificates non docet Spiritus Sanctus omncm veritatem, ergo faltcm Episcopos omnes in unum congregatos doccbit omnem veritatem: lanè cim non fit in Ecclefia major aliqisa Caihedra, per quom Deus nos doceat, quàm (immi Pontificis Cathedra, adjunéto oond ensu generalis Concilii, Ñ bæc etiam Cathedra falli poteft cùm univerfam Eco cleßam docet, nefcio quomodo vera fit illa promifio, Decebit vos ongnem veritatein. De Concil anthoritate lib.2:6.1.

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Anf. 1. These words , if extended beyond the Apoftles, do not imply any infallibility: or if they do,a man may with as great colour deduce the infallibility nay the omnisciency of all Believers from 1 Joh. 2. 20. Te have an un&tion from the holy one, and ye know all things : and v. 27. The same anointing teacheth you all things. Al truths in the text is only meanit of all truths necessary to salvati. on(nothing being more familiar in Scripture-use,then for general expressions, as all men, every creature, &c, to be understood with tacic limitations) nor are all whom God leads inco truch,infallibly led into it,unless chey will make all fincere Christians infallible; for all such are led by the Spirit into truth, but not all in the fame manner and dew gree, as the Apostles were. So the Popish argument proceeds à

genere ad speciem affirmativè : They are led into trub, Ergo they are infallibly led.

2. There is nothing in that text 70h. 16. to Thew the extent of chat promise to the Apostles successors, which Bellarmine sufficiently discovers by deserting this place and fercbing in another to his aid foh. 14.so his argument is cunningly patched up of two places. That God would lead them into all truch he proves from 7oh.16. That God will do this for ever he would fain prove from Job. 14. whereas this place doch not say, that God would lead the Apostles into all trutb for ever, but only that the Spirit Should abide with them for ever, and that as a comforter, which is quite another thing: if not, let me fee that Papist that will give it under his hand, that every one wich wboin the Spirit abides as a comforter is infallible. And yet if I should wink at this fraudulent dealing of Bellarmines, and admit the phrase for ever into tbe principal Text, this would not infer a neceffity of Pretching this promise beyond the Apoftles; partly because in Scripture-uie that phrase doth frequently denote the term of life, as Exod. 21.6: The Servant is to be with his master for

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