Again in authority we know that it is required, both that the author be not deceived (for if he be blind, the blind followeth the blind) & also that we be sure, that he will let us know the truth. But the holy Ghost saith all men are liars, & therefore they will deceive, and our knowledge is in part, & even in that part of our ignorance may the controversy fall out, and all our goodness is as a stained cloth, and therefore no warrant is for us in men but in God only, who hath all skill & goodness, and therefore him we may follow, not men; and unless Christ come down and work among us we may follow no mans example: Cursed is the man, saith the Lord, Jerm. 17. that maketh flesh his arm: This Axiom and error was once in divinity: The Pope cannot err, & therefore the curse of God was on it; we at this day deny it, and say; Pope, Councils & Church may err. This we say and hold in divinity, but in moral matters, wherein are most slips, we have let in the former Axiom. Here Protestants will set themselves up a Pope, yea many Popes, but the curse of God remaineth on it; for flesh is their arm. With great reason therefore the holy Ghost setteth it down. This were plain enough, if men had not a prodigious spirit of error in them: but for all this, this is the fig-tree still, and they that have eaten the forbidden1 fruit come hither for fig-leaves, Rabble such a one. Look through the books of the Prophets, and you shall hear the people always answer: our fathers did it, our Princes gave us leave, our Prophets defended it. Let us resume the argument of the Eunuch to Micah, he saith: behold all speak good to the King, for therein lieth the force of his argument: for it is as forcible to a carnal man to say the King would have it so, as all the Prophets to deny it. Now I will show you how a King was moved with this argument, that you may see the force of it. 1. Sam. 29. David must be gone from Achish, to morrow before day, saith2 the King, look you be gone. Why, saith David, what have I done? thou hast done good in my sight, saith the King, neither have I found any evil in thee. Why then must I go? my Princes favour thee not, saith the King, they think thou art not good. Is that enough? David proceedeth and defendeth himself. The King replieth; thou art in my sight as an ⟨p. 670⟩Angel of heaven, but the princes of my people will have thee gone.
Againe in authoritie we know that it is required, both that the author be not deceiued (for if he be blind, the blind followeth the blind) & also that we be sure, that he will let vs know the truth. But the holy Ghost saith all men are lyers, & therefore they will deceiue, and our knowledge is in part, & euen in that part of our ignorance may the controuersie fall out, and all our goodnesse is as a stained cloth, and therefore no warrant is for vs in men but in God onely, who hath all skill & goodnes, and therefore him we may follow, not men; and vnlesse Christ come down and worke among vs we may follow no mans example: Cursed is the man, saith the Lord, Ierm. 17. that maketh flesh his arme: This Axiome and error was once in diuinitie: The Pope cannot erre, & therfore the curse of God was on it; we at this day denie it, and say; Pope, Councels & Church may erre. This we say and hold in diuinitie, but in morall matters, wherein are most slippes, wee haue let in the former Axiome. Here Protestants will set themselues vp a Pope, yea many Popes, but the curse of God remaineth on it; for flesh is their arme. With great reason therefore the holy Ghost setteth it downe. This were plaine enough, if men had not a prodigious spirit of errour in them: but for all this, this is the fig-tree still, and they that haue eaten the forbidden1 fruit come hither for fig-leaues, Rabble such a one. Looke through the bookes of the Prophets, and you shall heare the people alwaies answere: our fathers did it, our Princes gaue vs leaue, our Prophets defended it. Let vs resume the argument of the Eunuch to Micheas, he saith: behold all speake good to the King, for therein lieth the force of his argnment: for it is as forcible to a carnall man to say the King would haue it so, as all the Prophets to denie it. Now I will shew you how a King was moued with this argument, that you may see the force of it. 1. Sam. 29. Dauid must be gone from Achish, to morrow before day, saith2 the King, looke you be gone. Why, saith Dauid, what haue I done? thou hast done good in my sight, saith the King, neither haue I found any euill in thee. Why then must I goe? my Princes fauour thee not, saith the King, they thinke thou art not good. Is that enough? Dauid proceedeth and defendeth himselfe. The King replieth; thou art in my sight as an ⟨p. 670⟩Angell of heauen, but the princes of my people will haue thee gone.
- 1Patres, principes & propheiae.
- 21. Sam. 29 6.
