owne conceipt or sense against that sense or meaning which the holy Church our Mother to whom it belongs to iudge of the true sense and interpretation of sacred writ heretofore hath held or now doth hold albeit hee neuer purpose to publish such interpretations 8 It is further added in the same place because I take it had beene specified a Synode before that no man shall dare to interpret Scriptures against the vnanimous consent of Fathers Which I thinke were impossible for any man to doe though were it possible few or none would attempt besides the Papists For neither can it be knowne what all of them hold in most places wher vpon are grounded controuersies of greatest moment and in such as wee haue best plentie of their interpretations albeit they doe not contentiously dissent yet absolutely agree each with other they doe not Euen one and the same Father oftimes thinkes of many interpretations sundrie alike probable most of them vnwilling by their peremptorie determinations one way or other to preiudice the industrious search of others though their farre inferiours for finding out some more commodious then any they bring oftentimes intimating their doubts or imperfect coniectures in such manner as if they would purposely incourage their successors to seeke out some better resolution then they could finde Whence it is euident that we should not alwayes interprete Scriptures against the ioint consent of Fathers albeit wee went against all the particular interpretations which they haue brought because they were more desirous to haue the truth fully sifted then their coniecturall probabilities infallibly beleeued Nor were it possible more to contradict most of them then by following their interpretations vpon such strict tearmes as the Romanists would binde all men to doe when they seeme to make for their aduantage Not the least surmise or coniecture of any one Father but if it please them must suffice against the ioinct authoritie of all the rest For in all the three points aboue mentioned they admit the Church as may appeare from the decrees cited for a Iudge so absolute That no man may imbrace any opinion vpon what grounds or probabilities soeuer but with humble submission to her censure Whatsoeuer she shall inioyne in all or any of these points albeit we haue reasons many and strong not to hold it to hold not one besides her bare authoritie yet must all beleeue it alone as absolutely as if wee had the apparant vnanimous consent of Fathers yea of Prophets Apostles or Euangelists and all good writers in euery age 9 Hence Bellarmine reiects as dissonant to the former decree this resolution of Luther That albeit the Pope and Councell conclude points of faith yet haue priuate men a free arbitrement so farre as it concernes themselues whether they may safely beleeue their conclusions or no. Luther giues two reasons for his assertion both most forcible The one because the Pope shall not answere for priuate men at the houre of their death The other because none are competent Iudges of false Doctrines but men spiritually minded when as it often fals out that in their Councels there cannot be found one man much lesse a maior part of men without which how many soeuer there were all were as none that hath any the least relish of the Diuine Spirit The like assertion doth the Iesuit condemne in Brentius 10 It is not lawfull saith Brentius for any man in a point of saluation so to relie vpon anothers sentence as to imbrace it without interposition of his owne iudgement The reason is there intimated because euerie man is to be immediately iudged by his own conscience and may for auoiding the iust censure of condemnation by it safely disclaime their opinions the execution of whose sentence or bodily punishment hee may not decline seeing they are as was obserued before publique and lawfull yet fallible Iudges of controuersies in Religion And Bellarmine bewrayes either grosse ignorance or great skill in wrangling when he exclaimes against this position of Brentius as absurd and repugnant to it selfe That the supreme Magistrate or publique Iudges may bee bound to command where the subiect or inferiour is not bound to obey For as well the Prince in commanding as the people in obeying must follow whither their consciences lead them Both may and in case they disagree the one or other cannot but erre in the precedent information of their consciences and herein properly doth their sinne consist not in doing what erroneous conscience vpon so strict tearmes as penaltie of eternall death doth vncessantly vrge them to 11 The people saith Canus did absolutely not vpon condition beleeue God and his seruant Moses and vnlesse men so beleeue the Church they mak it of no authoritie Nor is it enough to beleeue it to be infallible in points of moment or such as might ouerthrow faith vnlesse it bee acknowledged so absolutely inerrable in al as it cannot either beleeue or teach amisse in any question of faith for if in any seeing there is one and the same reason of all it might aswell faile in receiuing some books indeed not such for Canonicall and Diuine Whereupon it would follow that this argument would not follow The Church acknowledgeth Saint Matthewes Gospel for Canonicall therefore it is Canonicall The deniall of which consequence is most impious and absurd in this mans censure fully consonant to Valent. before cited That Scripture which is commended vnto vs and expounded by the authoritie of the Church is now euen in this respect because the Church commends it most authentique 12 Vnto these and farre more grosse conclusions all their moderne Writers for ought I can find thinke themselues bound by the former decrees of the Trent Councell But what if any should dissent from these great Champions in the interpretation of it Who should iudge betwixt them or whither were they to repaire for resolution To the place which God hath chosen to wit to the Sea Apostolicall or in other tearmes to Rome So saith the Pope that confirmed this Councell As if there were onely a translation of the Sea none of the Priesthood sometimes established in Ierusalem where all were to worship And if Rome haue that place in Christendome which Ierusalem had in Iewrie the Pope must be such a Lord to all Christians as Hee that dwelt betwixt the Cherubins was to the Israelites both their answeres of like authoritie 13 But when we repaire to Rome who shall there determine what the Councell meant the Pope alone or with his Cardinals with his Cardinals if he please himselfe alone without them or any other if he list all after as he shall find himselfe disposed to vse his ordinary or plenary power by the former of which answerable to Gods working with natural agēts he determines of matters by the vsuall course of lawes prouided for that purpose vsing the aduise or councell of his assistants by the other correspondent to
Gods working in miracles effected by his owne immediate peculiar power without the coagencie of any inferiour or created cause he may resolue of himselfe alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councell it selfe seemes to giue vnto the Pope as it were for an vp-shot to all the fooles thunderbolts they had let slie before And least any man should thinke this absolute acknowledgement of the Popes plenarie power to be a Counsell rather then a necessarie precept The Cathechisme published by the Trent Councels authoritie hath inserted amongst the Articles of faith That the present Pope is the sole visible head of the whole Christian Church though Christ the inuisible The meaning of which if I mistake not is this That the Pope concerning the points aboue mentioned hath as absolute power in Christs absence as Christ himselfe should haue were he present or shall haue in that day of finall iudgement wherein if these mens positions bee true he shall haue nothing to doe in matters of saith but onely to ratisie what the Pope hath defined who must not be called to any account of his Spirituall as Kings and Monarchs must be for their Temporall Stewardships nor shall it be said to him as it must be to some of them Well done thou good and faithfull Seruant For such men onely by our aduersaries Doctrine doe well as might haue done ill but the Pope liue as hee list cannot possibly doe a misse in determining matters of Faith which are of all that are of greatest difficultie and consequence 14 When first I reade Iosephus Acoste I much wondred to see a man otherwise of an ingenuous spirit and of partes so excellent so zealous withall for the Popes Supremacie But now I perceiue the reason was all priuate Catechismes were to bee conformed vnto that publique one authorized by the Councell and Pope Amongst other contents of that Article of the Catholique Church almost quite omitted in the former Indian Catechismes Acostaes aduise is to haue this inserted as an essentiall part That the Pope is head of the Catholique Church Christs Vicar on earth indued with his plenarie power to whom all other Christians Kings and Princes not excepted owe obedience These allegations may testifie our sinceritie in proposing the state of the question and points of difference betwixt vs gathered not out of one or two but the generall agreement of best Romish Writers and whereunto Valentian were hee aliue would willingly subscribe For he as since I haue obserued proposeth the title of his maine Controuersie concerning the Churches authoritie in tearmes aequiualent to those I vsed Lib. 2. Section 1. Cap. 3. and Lib. 1. Parag. Vlt. SECT II. The first branch of Romish blasphemie in preferring humane authoritie before Diuine AGainst these late recited and infinite other aequiualent assertions frequent in their publique determinations and best priuate Writers our Writers vsually obiect If the Church be iudge of Scriptures her authoritie must be aboue the Scriptures If the sense of Scripture without the Church or Popes asseueration or proposall be not authentique nor apt to beget most firme beleefe then the word of God must receiue strength and authoritie from the word of man Some Romish Writers grant the inference with this restraint In respect of vs and yet wipe their mouthes with the whore in the Prouerbe as if they had neither commited Idolatrie nor spoken blasphemie But Bellarmine was too cunning a Baude to expose his mothers foule face to publique view without more artificiall painting CHAP. I. Bellarmines Reply to the maine obiection iointly vrged by all Reformed Churches against the Romish the Equiuocation which hee sought in the obiection apparently found in his Reply 1 THE former argument howsoeuer much esteemed by such as bring it yet in Bellarmines iudgment is very weake and as hee suspects sicke of his owne disease Totum in aequiuocatione versatur The aequiuocation he seeketh to vnfold with this distinction The former speeches may admit a double sence First their meaning may bee that the Church doth iudge whether that which the Scriptures teach be true or false Or SecoÌ„dly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth iudge which is the true interpretation or meaning of them This distinction he applieth thus The former obiectuns were pertinent if we held the Pope or Councell to determine of Scriptures in the former sence but taking our right meaning they are meere calumnies For we affirme the Church to iudge Scriptures onely in the later and so to iudge them doth not set the Church or Pope aboue Scriptures but aboue the iudgment of priuate men Nor doth the Church by this assertion become a Iudge of Scriptures truth but of priuate mens vnderstanding Neither will it hence follow that the word of God recetueth strength from the word of man but priuate mens knowledge may and doth receiue strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinkes is neither more true or certaine because it is expounded by the Church but euerie mans opinion is more true and stable when it is confirmed by the Churches exposition or decision Hee hath said as much as the whole Councell of Trent could haue said for themselues But let vs see if this be enough 2 A priuate mans opinion saith Bellarmine is truer when it is confirmed by the Church If we had only an opinion of the truth or sence of Scriptures the consent of others especially men skilfull in such maters would indeede much confirme vs for all opinions or vncertaine perswasions receiue increase of strength from addition of probabilities But his words are more generall and concerne not onely vncertaine but all perswasions that a faithfull man in this life can haue of Gods Word at least of those writings which wee and they acknowledge for such and the marke he aimes at is That no perswasion in diuine matters can be certaine without the Churches confirmation as hee expressely addeth in his answere to the next argument 3 If the Reader will be attentiue hee shall easily perceiue that not our Writers obiections but Bellaâ—mines answere is tainted with aequiuocation For this speech of his The Church doth iudge whether that which the Scriptures teach be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitly or indeterminately for that which God hath spoken whatsoeuer that be Of those particular Scriptures which wee and they acknowledge or any determinate written or vnwritten precepts questionable whether they were from God or no. 4 If we speake of Scriptures in the former sence Bellarmines answere is true For the Romish Church doth not take vpon her to iudge whether that which is supposed or acknowledged by all for Gods word be most true in it proper natiue but
againâ—â— which wee dispute doe not at all beleeue God speaking in the Scriptures shal be euinced in the third Section of this The present inconuenience which now will they nill they we are to wrest from their resolutions of faith is that indeed and conscience they either acknowledge no authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CHAP. II. Inferring the generall conclusion proposed in the title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconuenience it wll not bee amisse to propose Bellarmines resolution of a Roman Catholikes faith One especiall obiection of our Writers as hee frameth it is That faith if depending on the Churches iudgement is grounded but vpon the word of man a weake foundation for such an edifiâ—e that the Scripture was giuen by the Spirit of God and must therefore bee vnderstood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church i. of the Councell or the Pope speaking ex Cathedra is not the bare word of man He meanes no word obnoxious to errour but in some sort the word of God in as much as it is vttered by the asistance and gouernment of the Holy Ghost I adde saith hee that Heretiques are they which indeede doe leane vpon a broken reed For we must know that a proposition of faith must be concluded in this or the like Syllogisme Whatsoeuer God hath reuealed in Scripture is true but God hath reuealed thus or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certaine amongst all the second likewise amongst Catholickes is â—ost firme as being supported by the testimonie of the Church Councell or Pope of whose immunitie from possibilitie of erring we haue expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and vs I haue prayed for thee thy faith should not â—aile But amongst Heretikes the second or minor proposition is 〈…〉 onely on coniecture or iudgement of a priuate Spirit which vsually seemes but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Heretikes such in his language are all that will not relie vpon the Church is but coniecturall and vncertaine 2 A dreadfull imputation could it be as substanstially proued as it is confidently auouched And the consequence of his resolution generally helde by all his fellowes is of no lesse importance then this that no man can be infalliby assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures receiued by vs and them vnlesse he haue the Churches authoritie for confirmation of both For vnto vs that onely which the Church auoucheth is certaine and vnfallible that sence of it which the Church giues onely sound if we speake of any particular or determinate truthes 3 How certaine and vnfallible assent vnto all or any Scriptures may bee wrought in mens heartes without any infallible teacher alreadie hath beene and hereafter shall be God willing in more particular sort exemplified In this place it stood the Iesuit vpon to haue giuen a better solution to the doubt obiected which he is so farre from vnloosing that hee rather knits it faster as shall appeare if the Reader will first cal to minde That for the establishing of firme and vndoubted assent to any truth proposed it skils not how infallible the truth in it selfe or the proposer be vn-vnlesse vnlesse they whose beleefe or assent is demanded be as infallibly perswaded of this infallibilitie in the truth or the proposer In this respect our aduersaries pleade their immunitie from errour as an article necessarie to be infallibly beleeued for confirmation of Gods Word alwayes most infallible as all grant in it selfe but not so as they affirme to vs vntill it bee auouched by infallible authoritie 4 Herein they concurre with vs both with the truth That if we beleeue it onely as probable that God spake all those wordes which wee acknowledge to bee most infallible because his our beleefe notwithstanding is not infallible but probable or coniecturall For as a man may haue bad desires of things essentially good so may he haue vncertaine perswasions of truthes in themselues most certaine It is not therefore the supposed infallibilitie of the Church or Pope howsoeuer but infallibly apprehended and beleeued that must strengthen our faith which otherwise as is pretended would be but coniecturall And by the former principle acknowledged aswell by them as vs it necessarily followes that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent vnto the minor proposition i. vnto any determinate part of Gods Word is onely probable not infallible For by the Iesuites Doctrine we cannot bee certainly perswaded that God spake this or that but by the Churches testimonie The immediate consequence of which two assertions compared together is wee cannot bee more certaine that God hath spoken this or that then wee are of the Churches infallibilitie If then wee bee onely probably not infallibly perswaded that the Church is infallible our beleefe of the minor proposition that is of any determinate truth which men suppose God hath spoken must bee onely probable or coniecturall not infallible Consequently to these collections the learned Papists generally holde that the Churches infallibilitie must be absolutely and infallibly beleeued as you heard before out of Canus Bellarmine and Valentian otherwise as Bellarmine would inferre our beleefe of the minor in any Syllogisme wherein a proposition of faith is concluded can be but coniecturall 5 The proposed inconuenience wee may deriue from this difficultie How the Papists themselues can attaine to the infallible beleefe of the Churches infallible authoritie The Church they thinke hath a publique spirit and publique spirits they know are infallible hence they may perswade themselues the Church is infallible only vpon the same termes they beleeue it hath a publique spirit if their beleefe of this latter be but coniectural their assent vnto the former can be no better Seeing then they must of necessitie grant for this is the principall marke they aime at that all must infallibly beleeue the Church hath a publique spirit the difficultie remoues to this point how this infallible perswasion is or may bee wrought in them Either it must be grounded vpon Scriptures or not auouched vnto them and wrought in their hearts it must be either by a publique or priuate spirit Let vs examine all the parts of this diuision 6 First if priuate mens infallible perswasion of the Churches publike or authentike spirit be not grouÌ„ded vpon Scriptures acknowledged by vs and them the Churches authoritie without all controuersie is much greater then the authoritie of Scriptures if it by this assertion can be any
as others might bee framed by their patterne and them iointly fastned to it This was Peters prerogatiue vnto whom the keyes are first giuen as vnto the first of all the faithfull that had passed this gate power by them to admit as many as were to exclude al that were not fashionable to this Rocke and corner stone 4. Seeing then neither the Apostles then thought nor can any man yet conceiue that Peter could be an extraordinary stone or second foundation in the aedifice there spoken of but must withall admit Christ to be the chiefe corner stone or surest fundamētal rocke I would appeale to my aduersary in his sober mood to any not actually drunken with the Babylonish cup vnto whether foundation vnto what stone the principall or lesse principall these words and vpon this Rocke will I build my Church must be referred Wee must iudge of the foundation by the aedifice and of the aedifice by the attribute Now as there is no one title wherein the spirit doth more delight to expresse the strength and praises of the liuing God then this of Rocke so was there neuer any more puissant effect attributed to any Rocke then the eternall stability of this aedifice What Saint Paul sayth of the foundation I may truly say of the aedifice and the attribute Another aedifice more strong then this Church can no man build no attribute can be imagined more glorious then this That the gate of hell shall neuer preuaile or as Maldonate more fully expresseth the maiesty of the Hebraisme shall not be able to stand against it or confront it To ascribe the supportance of such a structure to the strength of Peters faith not as it was in him onely but as it is perpetually propagated to his successors is to impeach him of disloyalty and rob Christ of his greatest glory For euen such as plead for this prerogatiue in Peters successors confesse that this they giue to Peter is our Sauiours most vsuall stile we may with the Prophet demand Who is the Rocke besides our God The Lord is the Rocke of our saluation of such saluation as the gates of Hell cannot oppugne the same he is the Lord our Rocke and our Redeemer 5. The former interpretation will yet further approue it selfe to be most consonant to the generall analogie of faith most natiue to the place before alleaged and in respect of Romish glosses such as is the Church of Christ vnto the gates of Hell or the Arke of olde vnto Dagon if we obserue what is most frequently and perspicuously taught in other Scriptures pertinent to the maine point in controuersie First that the immediate subiect of Peters confession Goa incarnate or dwelling as S. Paul speaks bodily in Christ is presupposed by all sacred writers as the great mystery of mans redemption the fundamentall Rock of saluation Secondly that all and only they which in sincerity of heart conceiue and with stedfast perseuerance retaine this confession which Peter made are true and liuely parts of that aedifice which the Sonne of the liuing God here promised to erect 6. The Reader I know in this fruitfull age of learned expositors may finde variety of Comments but none that can more fully satisfie him then Saint Peters owne paraphrase vpon our Sauiours promise to him if we compare it with other Scriptures in sence and meaning equiualent That Christ was the only Rock whereupon this Saint himselfe as a liuing member of the Church was built is apparant because intending to make his flocke liuely parts of the same aedifice he tels them they come not to himselfe as to a second Rock but vnto the Lord as vnto a liuing stone disallowed of men yet chosen of God and pretious As if he had sayd Not flesh and bloud not the wisest of men but only our heauenly Father did first reueale him vnto me for such and in the words following as if he had purposely intēded to certifie vs that the name of Peter did descend to him from this affinity with this elect and pretious stone not because he was a Rocke or fundamentall stone himselfe he addes and ye as liuely stones be made a spirituall house a liuely Priest-hood Priests as liuing and altars as stones to offer vp spirituall sacrifices acceptable to God by Iesus Christ Though they were not all to haue the title or name of Peters for so there could be no distinction yet so they would beleeue and confesse as he did that Christ was the liuing stone they were to haue the realty or substance to be stones of that spirituall house against which the gates of hell should not be able to preuaile 7. And seeing hee now endeuoured to fasten them vnto Christ as vnto the only sure Rocke of their redemption it could not be so auaileable to tel them in our Sauiours owne words that becomming such a spirituall house and continuing in offering vp sacrifices acceptable vnto God the gates of hell should not preuaile against them Vntill this Day-starre had more fully shined in their hearts hee knew it for the better method to kindle the same hope in them by the Prophets light which in time would breake forth clearer of it selfe for that glorious promise of our Sauiour differed from the propheticall prediction which S. Peter giues them for their assurance but as the light which goes before doth from the brightnesse following the Suns rising What Christ had told him was in effect contained before in that scripture Behold I lay in Sion a chiefe corner stone elect and pretious and he that beleeueth therein shall not be ashamed Why not ashamed because his hope should be most sure and Hope as the Apostle sayth maketh not ashamed he meant It supporteth against all shame or terror the world flesh or diuill can oppose against vs. They may threaten but not so deiect vs as to cause vs either through feare of disgrace or other danger skulke or runne from mens presence as a learned Hebrician expresseth the Hebrew word rendred by the vulgar non festinabit he shall not hasten or to expresse the full valew of both these Apostles speeches by the last and most potent obiect of shame belieuing in Christ wee shall not be found naked in that last day nor wish the Mountains for a couering to our shame but enabled by sure hope to stand before the Sonne of man for not ashamed of him before men in this life hee will not be ashamed of vs in that day Then shall that victory of this spirituall house ouer the impotent assaults of Hell gates be manifested Thus by Saint Peters owne exposition The Sonne of the liuing God whom hee confessed was that liuing Stone from whose strength this spirituall house whereof he and his flock were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liuely stones becomes so strong To make either Saint Peter or his successors ioint though secondary supporters of this glorious worke were to diuide our faith betwixt
heauenly doctrine For the experiments that giue vs the seale and assurance of liuely faith must of necessity bee within vs euen in our hearts and in our soules and these are they Had this people without miracles beene dicto audiens as they were enioyned by Moses in that they tooke him for a Prophet they might in short time haue knowne what Peter confessed Verba vitae aeternae habes Thou hast the words of eternall life whose sweetnesse once inwardly tasted was much more then all the miracles that could bee wrought without his hearers or vpon them But of such workes these proud Iewes neuer dreamed as not knowing the Scriptures nor the vertue of their Messias who as the Prophets had foretold was to preach the Gospell vnto the poore to comfort such as mourned in Sion to whom no miracles could be more welcome then such as hee did for what could be more acceptable to the blind then restitution of sight to the lame then right vse of his limmes what more gratefull message could bee vttered to the deafe then ephata to haue his eares opened what to the dumbe then vntying of the tongue what to the possessed then to be freede from the tyranny of Sathan or his Ministers Finally as the Euangelist notes hee did all things well and vnto the best contentment possible of euery afflicted soule farre aboue the exigence or significations of their peculiar necessities but further beyond their expectation In euery worke he shewed his willingnesse in all his power to ease refresh all that were wearie and heauy laden but vnto such as thought themselues so whole and sound as no way to neede his Physicke rather desirous to feed their curious fancies with superfluous or vnnecessary wonders hee was not willing to giue satisfaction by turning Gods graces into wantonnesse or vaine ostentation of his power or skill Another especiall occasion of this peoples stumbling at this stone elect and pretious was their not considering that many of Moses greatest wonders were types partly of those glorious miracles which Messiah was to worke secretly by his spirit manifested onely to their hearts and consciences in whom they were wrought partly of that his glory and power which was outwardly reuealed to his Disciples and might so haue beene to more had they not stumbled as the Prouerbe is in the very entrie and so departed from him in despaire bred from a foolish preiudice that no great good could be expected from a Nazarite of parentage birth and education so meane CHAP. XI Confirming the truth deliuered in the former Chapter from the very law giuen by Moses for discerning the great Prophet further exemplifying the vse and â—orce of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses 1 ASwell for farther discouerie of Romish blasphemie as ratification of our formar assertion let vs view with diligence that place of Moses wherein such strict obedience and attention to the Messias doctrine is enioyned as no where else such as no other may exact without incurring the curse there threatned to the disobedient The Lord thy God will raise vp thee a Prophet like vnto me from among you euen of thy brethren vnto him yee shall hearken According to all that thou desiredst the Lord thy God in Horeb in the day of the assembly when thou saidest Let me heare the voyce of my Lord God no more nor see this great fire any more that I die not And the Lord said vnto me they haue well spoken I wil raise them vp a Prophet from among their Brethren like vnto thee and will put my words in his mouth and hee shall speake vnto them all that I shall command him And whosoeuer will not hearken vnto my words which he shall speake in my Name I will require it of him This prophesie by ioint consent of best interpreters as well moderne as ancient Pontificians as Protestants may bee truely and literally applyed to other Prophets whether of the old or new Testament according to that measure of the spirit they had from him of whose fulnesse all as well such as in time went before him as those that came after him had receiued grace for grace True it is if wee rightly value the strict propriety of euery word or clause in the whole context what all historicall circumstauces put together import or the full extent of S. Peters paraphrase on the last sentence it cannot bee exactly fitted vnto any but Christ vnto whom onely the whole discourse is as fully commensurable as a well made garment to the body that weares it yet is this no impediment why the same rule taken according to some literall circumstances might not vsually serue for certaine discretion of true Prophets from false as wee vse to notifie lesser but indefinite quanties of things by the known parts of some greater measure commensurable if wee take the whole to substances of a larger size 2 Euident it is out of the literall meaning of this law acknowledged by all that Israel was strictly bound to hearken vnto such Prophets as God at any time should raise them vp though with most attention and greatest reuerence to heare the Prince of Prophets But the question is vpon what tearmes or how farre they were bound to heare all Absolutely and at first proposall of their doctrines without examination of them by the written law So might hee that could haue set the best legge foremost and stept vp soonest into Moses chaire haue kept the rest of his profession in awe by thundering out Anathemaes thence as the Pope doth from Saint Peters to all gaine-sayers priest or people By what rule then were true Prophets to be distinguished from false By miracles These were meanes oftimes effectuall but as was intimated more vsuall for enforcing men to an acknowledgement of the truth in generall then for trying particular controuersies by amongst true professors in respect of whom they were subordinate to that rule giuen by Moses in the words immediately following But the Prophet that shall presume to speake a word in my Name which I haue not commanded him to speake or that speaketh in the name of other Gods euen the same Prophet shal die And if thou think in thine heart How shall wee know the word which the Lord hath not spoken When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not therefore be afraid of him 3 Before this or any other part of the law was written somewhat in proportion answerable to it did alwayes necesssarily concurre with miracles for distinguishing true professors from seducers When the controuersie was betwixt Moses and Pharaohs Enchanters the Lord confutes his aduersaries by an ocular demonstration of his power yet further ratified by their confession whose words were
recordes and declarations written or vnwritten to be most authentique they cannot be certaine whether euer there had beene such an Emperour as they plead succession from or at least how farre his Dominions extended or where they lay This manner of plea in secular controuersies would be a meane to defeate him that made it For albeit the Christian World did acknowledge there had beene such an Emperour and that many parts of Europe of right belonged vnto his lawfull heire Yet if it were otherwise vnknowne what parts these were or who this heire should bee no Iudge would be so mad as finally to determine of eyther vpon such motiues Or if the Plaintiffe could by such courses as the World knowes oft preuaile in iudgement or other gracious respects effect his purpose hee were worse then madde that could thinke the finall resolution of his right were into the Emperours last will and testament which by his owne confession no man knowes besides himselfe and not rather into his owne presumed fidelitie or the Iudges apparant partialitie So in this controuersie whatsoeuer the Pope may pretend from Christ all in the end comes to his owne authority which wee may safely beleeue herein to bee most infallible that it will neuer prooue partiall against it selfe or define ought to his Holinesse disaduantage 10 Here againe it shall not be amisse to admonish yonger Students of another gull which the Iesuite would put vpon vs to make their Churches doctrine seeme lesse abominable in this point lest you should thinke they did aequalize the authority of the Church with diuine reuelations Valentian would perswade you it were no part of the formall obiect of faith It is true indeed that the Churches authority by their doctrine is not comprehended in the obiect of belieefe whilest it onely proposeth other Articles to bee beleeued No more is the Sunne comprehended vnder the obiects of our actuall sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first and principall visible that is vnlesse it might bee seene more clearely then those things which wee see by it so wee would direct our sight vnto it so would it bee impossible the Churches infallible proposal could make a Romane Catholikes beliefe of Scriptures or their orthodoxal sense the stronger vnlesse it were the first and principall credible or primary obiect of his beliefe or that which must bee most clearely most certainely and most sted fastly belieued so as all other Articles besides must be belieued by the beliefe or credibility of it This is most euident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposall confirmes a Roman Catholiques beliefe To giue this doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholike beleefe but a Catholike Axiome of Antichristian vnbeliefe which from the necessary consequences of their assertions more strictly to be examined will easily appeare CHAP. IIII. What maner of causall dependance Romish beleefe hath on the Church that the Romanist truly and properly beleeues the Church onely not God or his word 1 THe 2. main assertions of our aduersaries whence our intended conclusion must be proued are these often mentioned heretofore First that wee cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposall Secondly that without the same wee cannot bee infallibly perswaded of the true sense or meaning of these scriptures which that Church and we both belieue to be Gods word How wee should know the Scriptures to be Gods word is a probleme in Diuinity which in their iudgement cannot be assoiled without admission of Traditions or diuine vnwritten verities of whose extent and meaning the Church must be infallible Iudge It is necessary to saluation saith Bellarmine that wee know there bee some bookes diuine which questionlesse cannot by any meanes be knowne by Scriptures For albeit the Scriptures say that the Books of the Prophets or Apostles are diuine yet this I shall not certainely belieue vnlesse I first belieue that Scripture which saith thus is diuine For so wee may read euery where in Mahomets Alcoran that the Alcoran it selfe was sent from heauen but wee belieue it not Therefore this necessary point that some Scripture is diuine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely vpon Gods word vnlesse wee haue God word vnwritten we can haue no faith His meaning is wee cannot know the Scriptures to be diuine but by Traditions and what Traditions are diuine what not wee cannot know but by the present visible Church as was expresly taught by the same Author before And the finall resolution of our belieuing what God hath said or not said must bee the Churches authority To this collection Sacroboseus thus farre accords Some Catholiques reiected diuers Canonicall Books without any danger and if they had wanted the Churches proposall for others as well as them they might without sinne haue doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not belieue the Gospell vnlesse the Churches authority did thereto moue me He addes that we of reformed Churches making the visible Churches authority in defining points of faith vnsufficient might disclaime all without any greater sinne or danger to our soules then wee incurre by disobeying some parts of Scripture to wit the Apocryphall books canonized by the Romish church The Reader I hope obserues by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods prouidence Sacroboscus that to blind beliefe which belongs vnto the holy Spirit working faith vnto the former points by the ordinary obseruation of Gods prouidence and experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels decree concerning the second assertion Bellarmine thus collects It is necessary not onely to bee able to read Scriptures but to vnderstand them but the Scripture is often so ambiguous and intricate that it cannot bee vnderstood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the diuine persons the Holy Ghost proceeding from the Father and the Sonne as from one ioint originall Originall sinne Christes descension into Hell nd many like may indeed be deduced out of scriptures but not so plainely as to end controuersies with contentious spirits if we should produce onely testimonies of Scriptures And wee are to note there bee two things in Scripture the Characters or the written words and the sense included in them The Character is as the sheath but the sense is the very sword of the spirite Of the first of these two all are partakers for whosoeuer knowes the Character may reade the Scripture but of the sense all men are not capable nor can wee in
infallible whereof the Protestant otherwise perswaded reapes no benefit by it but continues still in darknesse labouring in vaine to see the truth of Diuine reuelations without it as much in vaine as if a man should striue to see colours without light For this is Sacroboscus instance Besides the habite of faith seated in the vnderstanding and the supernaturall concourse of the Holy Spirit due to all endued with the habite of faith but necessary in respect of the subiect or partie two things more are requisite on the behalfe of the obiect of which if eyther bee wanting the facultie can neuer performe it proper function Of these two the one is that the proposition to be beleeued be reuealed by God the other that there be a sufficient proposall made to vs that God hath reuealed it For an vnsufficient proposall of any obiect is as none as may appeare by the example of light which proposeth Colours to bee seene For when the light is weake or scant we cannot discerne Colours not that wee want a visible obiect but because we want light sufficient to illuminate the obiect or the space betwixt vs and it Hee addes withall such as disclaime the Churches authoritie and are content with this That Truths of faith are reuealed by God in his Word and hence promise themselues the supernaturall concourse of the Holy Ghost for producing acts of faith are destitute of a sufficient proposer and their presumption such as if a man should perswade himselfe because hee hath Colours before his eyes and God readie to affoord his ordinary concourse as oft as he is disposed to exercise his visiue facultie hee should bee able to see them without light For saith this Iesuite the Prophets are dead Apostles dead Christ goâ—e to Heauen and in stead of al Prophets Apostles or himselfe hath left vs his Church Nor is it to bee expected that God will euery where vpon all occasions supply the want of the externall proposals by the aboundance of internall illuminations as hee did to our first parent or Saint Paul who had his Gospell neyther from man nor by man but by the reuelation of Iesus Christ For those are priuiledges 6 The calumnie intended in this last instance hath often heretofore beene preuented Wee neuer denyed eyther the necessity or sufficiency of the Churches proposall as an externall meane wee accompt no other of that ranke and nature is or could bee eyther more necessary or more sufficient Saint Paul we grant had an extraordinary priuiledge and yet for his priuate information had the Truth proposed vnto him by Ananias though the gifts of his publique Ministery were immediately from God Both the measure of his faith and manner of attayning it were vnvsuall but his faith it selfe once attained no otherwise independent of any externall proposall then ours is and all Christians must be Wee should haue beene more beholden to this professor had he distinctly told vs what it is in their language to haue a sufficient proposer albeit this wee may gather from his wordes late cited and these following The Sectaryes take vpon them to correct the Churches sentence as oft as they list and then they oppose Christ to the Church as if the Church did propose one thing and Christ teach another If they admitted any Church as a sufficient proposer they were bound to conforme their opinions to it in all things As you heard before out of Bellarmine That the Popes decrees may not bee examined whether consonant or contrary to Gods word or the foundations of faith already laid in our hearts and out of Canus That we must beleeue the Church absolutely without ifs or ands Thus beleeuing we haue Gods Word sufficiently proposed without this beleefe or acknowledgement of such authoritie in the Church we haue no sufficient proposall of it but striue as foolishly to heare God speake as if wee sought to see Colours without the light 7 It appeares I hope as clearely to the Reader as to mee that the Churches testimonie or authority by our aduersaries Doctrine benefits none but such as stedfastly and absolutely beleeue it in all things But hee that so beleeues it may by it easily beleeue all other points as he that can perfectly see the light may see Colours by it Want of this radicall beleefe in vs makes our faith in their opinion so vnstable or rather blinde and dead Yet can I hardly perswade my selfe all of them will grant the Church addes any inherent or participated splendor to diuine reuelations whereby they become perspicuous in themselues as Colours are made visible by irradiation of the Sunne Thus much notwithstanding all of them I know willingly would subscribe vnto A Protestant can neyther of himselfe be infallibly perswaded of the Truth of Scriptures or other conclusions of faith nor doth he asolutely beleeue any others that are infallible in their determinations but a Roman Catholike albeit by his priuate spirit he cannot infallibly beleeues them yet he infallibly beleeues the Church which cannot erre in beleefe All then that a Papist hath more then a Protestant is this his beleefe of the Church if once he doubt of this he is where he was Which in plaine termes is as much as to say he beleeues the Church concerning Scriptures not Scriptures That this is the true interpretation of their tenent may easily be gathered from their owne writings For Bellarmine expressely contends and all of them suppose that saying of Saint Austine Non crederem Euangelio nisi me commoueret Ecclesiae authoritas I would not beleeue the Gospell vnlesse the Churches authoritie did thereto moue me to bee true as well after faith is produced whilest it continues as whiles it is in planting Now if a man should say Non crederem Francisco nisi me commoueret Petri fidelitas I would not trust Frances but for Peters word this speech resolued into it naturall or proper sense is aequiualent vnto this I doe not trust Frances but Peter that giues his word for him And in case Peter should proue false or bee distrusted by him that tooke his word for Frances as yet not beleeued but for Peters sake the creditor could haue no hold of eyther Thus if Bellarmine and his fellowes bee as they would seeme to make Saint Austine minded not to beleeue the Gospell but for the Churches authoritie or proposall of it let them speake plainly and properly not in parables or metaphors and so we shall know their meaning to be That they indeed beleeue not the Scriptures but the Church or the Church truly and really the Scriptures onely by extrinsecall denomination 8 Nor can they reply eyther consequently to Sacrobosâ—us instance or their generall tenents that as he which sees colours by the light truly sees colours not the light onely so hee that beleeues Scriptures by the Churches infallible proposall beleeues not the Churches proposall onely but Scriptures as truely and properly The
existence necessary Whatsoeuer is besides is but a shadow or picture borrowed from his infinite being Amongst created entities all essentially depending on Him Accidents haue a kind of existence peculiar to themselues yet cannot so properly bee saide to exist as their subiects on whom they haue such double dependance Nor can the Moone so truely say my beauty is mine owne as may the Sunne which lends light and splendor to this his sister as it were vpon condtion shee neuer vse it but in his sight For the same reason that for which wee belieue another thing is alwayes more truely more really and more properly belieued then that which is belieued for it if the one beliefe necessarily depend vpon the other tam in facto esse quam in fieri from the first beginning to the latter end For of beliefes thus mutually affected the one is reall and radicall the other nominall or at the most by participation onely reall This consequence is vnsound Intellectiue knowledge depends on sensitiue therefore sensitiue is of these two the surer The reason is because intellectiue knowledge depends on sensitiue onely in the acquisition not after it is acquired But this inference is most vndoubted Wee belieue the conclusion for the premisses therefore we belieue the premisses the better because beliefe of the Conclusion absolutely depends vpon the premisses during the whole continuance of it This is the great Philosophers rule and a branch of the former Axiome And some iustly question whether in Scholastique propriety of speech wee can truely say there is a beliefe of the conclusion distinct from the beleefe of the premisses or rather the beliefe of the premisses is by extrinsical denomination attributed vnto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particulall essentialâ—y subordinate to an vniuersall of truth vnquestionable As hee that infallibly belieues euery man is a reasonable creature infallibly belieues Socrates is such Nor can wee say there be two dictint beliefes one of the vniversall another of this particular for he that sayeth All excepteth none If Socrates then make one in the Catalogue of men hee that formerly knew all knew him to bee a reasonable Creature all he had to learne was what was meant by this name Socrates a man or a beast After he knowes him to be a man in knowing him to bee a reasonable creature hee knowes no more then he did before in that vniuersall Euery man is a reasonable Creature The like consequence holdes as firme in our present argument He that beleeues this vniuersall Whatsoeuer the Church proposeth concerning Scriptures is most true hath no more to learne but onely what particulars the church proposeth These being knowne we cannot imagine there should bee two distinct beleefes one of the churches generall infallibility another of the particular Truthes or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the churches proposall beleeues or knowes this particular The Booke of Reuelations was from God receiues no increase of former beleefe for before hee beleeued all the church did propose and therefore this particular because one of all 4 The truth of this conclusion may againe from a maine pinciple of Romish faith be thus demonstrated Whatsoeuer vnwritten traditions the Church shall propose though yet vnheard of or vnpossible otherwise to be knowne then onely by the Churches asseueration all Romanists are bound as certainly to beleeue as deuoutly to embrace as any truths contayned in the written word acknowledged by vs the Iewes and them for diuine Now if eyther from their owne experience the ioynt consent of sincere antiquitie or testimonie of Gods spirit speaking to them in priuate or what meanes soeuer else possible or imaginable they gaue any absolute credence vnto the written word or matters contained in it besides that they giue vnto the churches generall veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiar to them must needs be more firmely beleeued and embraced then such vnwritten traditions as are in themselues suspitious vncapable of other credit then what they borrow from the Church For in respect of the Churches proposall Which is one and the same alike peremptory in both Scriptures and traditions of what kinde soeuer must be equally beleeued And if such traditions as can haue no assurance besides the Churches testimony must be as well beleeued as Scriptures or diuine truthes contained in them the former conclusion is euidently necessary that they neyther beleeue the Scriptures nor the Truthes contained in them but the Churches proposall of them onely For the least beleefe of any Diuine truth added to beleefe of the Churches proposall which equally concernes written and vnwritten verities would dissolue the former equalitie But that by the Trent Councell may not bee dissolued Therefore our aduersaries in deede and verity beleeue no Scriptures nor Diuine written Truth but the Churches proposall onely concerning them And Sacroboscus bewrayes his readinesse to beleeue the Church as absolutely as any Christian can doe God or Christ though no title of the New-testament were extant For that the Church cannot erre was an Oracle reuealed by God proposed by the Church and beleiued by the faithfull before any part of the New testament was written Now hee that without the Gospel of Iesus Christ would beleeue the Doctrines of faith as firmely as with it beleeues not the Gospel which now he hath but their authorities onely vpon which though wee had it not he would as absolute rely for all matters of doctrine supposed to be contained in it 5 Or further to illustrate the truth of our conclusion with this Iesuits former comparison which hath best illustrated the Romish churches tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seene of vs but by the light so by his doctrine neyther the Canon of Scriptures or any part thereof can be known without the Churches testimonie Againe as remoueall of light presently makes vs loose the sight of colours so doubt oâ— deniall of the Churches authoritie depriues vs of all true and stedfast beleefe concerning Gods Word or any matter contained in it God as they plead hath reuealed his will obscurely and vnto a distinct or cleare apprehension of what is obscurely reuealed the visible churches declaration is no lesse necessary then light to discernment of colours The reason is one in both and is this As the actuall visibilitie of colours wholly depends vpon the light as well for existence as duration so by Iesuiticall Doctrine true beleefe of Scriptures wholly depends on the visible Churches declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it selfe is more