expresly in Scripture may read Kemnitius 2. parte Exam. tit de Sacram. ibid. tit de Missa 3. parte tit de Inuocat Sanctor l. de duabus naturis c. 30. apud Hospin in concordia discordi c. 47. Gerlachius to 2. disput 24. Heshusius apud Hospin l. cit c. 46. and l de reali praesentia contra Caluinum Scusselburg to 8. Catalog p. 64. and 520 Heidelbergenses in Colloquio Mulbrunen si act 11. Sadeel praefat Respons ad art abiurat p. 403. Tract de sacrificio c. 3. King Iames in Basilicon Doron part 1. Morton 1. part Apol. l. 2. c. 9. Lobechius disp 23. And what they mean by Express termes Couel art 2. p. 20. declareth thus we cal that expressliteral mention Vvhat Protestants means by Express which is set down in plain termes and not inferred by way of consequence And the same is euident by the words of Hunnius Whitaker Fulk and King Iames which we shal presently citie So that nothing is express in Scripture if it needeth our inference and nothing matter of faith which needeth our inference out of Scripture if ether al points of faith be express in Scripture as the aforesaid Protestants teach or we beleue not anie one article of faith by fallible authoritie of humane deductions as Laude saieth Relat. sec 38. p. 345. or as Whitaker saieth l. 1. de script p. 50. That thou saiest our faith relieth vpon testimonies not arguments I grant And generally al Protestants when they refuse to beleue anie point or vrge vs to proue out of Scripture what they refuse to beleue not require and exact express words of Scripture as is to be seen in their writings about sacrifice Transubstantion Inuocation of Saints and the like In so much as Morton 1. parte Apol. l. 2. c. 9. alleadgeth these words of Bellarmin for to shew the consent of Protestant They al teach that al things necessarie to saluation are expresly conteined inscriptures And Morton addeth What Protestants think and how much they consent thou hast shewed But when themselues are to proue anie thing controuerted out of Scripture they sing an other song as shal by and by appear Besids manie Protestants argue that such a thing is not becaus it is not express in Scripture So Beza in Confess c. 5. sec 5. Heshusius l. de reali praesentiâ Iacobus Andreae contra Hosium p. 169. Kemnitius 2. parte Exam. p. 229. Gerlachius to 2. disput 24. Chilling Praeface n. 10. and others which plainly sheweth That sometimes they require to a point of faith that it be expresly in Scripture SECOND SECTION Sometimes denie it PRotestants in the Conference at Ratisbon sess 3. p. 95. This Rule shal stand against al the Gates of Hel Nothing is to be admitted as a dogme or article of religion but what is expressed in scripture or may be drawn from thence in good Consequence Sess 11. p. 356. Not onely those things are extant in scripture which are there in express words but also those which may be thence deduced by good Consequence Sess 13. p. 386. I finally conclude that Good consequence sufficeth nothing is to be beleued in worship articles and dogmes which is not ether expresly conteined in scripture or may in good consequence be drawn from it Wirtenbergenses Respon 1. ad Patriarcham Constantinop We embrace al those things which may be proued out of scripture in good Consequence Confession of England art 6. The holie scripture conteineth al things necessarie to saluation so that what is not read in it nor can be proued out of it is not to be required of anie to be beleued as an article of faith or as necessarie to saluation Pareusl 1. de Iustificat c 16. That we must vaunt of the express word of God and recal al our dogâ—nes to this one Express word of God not alwaies required head is an express lie King Iames Respon ad Cardinal Peron p. 401. We haue set down that only those things are to be thought necessarie to saluation which ether are expresly conteined in the word of God or haue been drawn from it by necessarie consequence And p. 392. The King calleth those simply necessarie which ether the word of God expresly commandeth to be beleued or done or which the ancient Church hath inferred out of the word of God by necessarie consequence Iuel in his Defense of the Apologie c. 9. p. 54. we say not that al Not al points plainly expressed cases of doubt are by manifest and open words plainly expressedin the Scriptures for so there should need no exposition But we say there is no cause in Religion so dark and doubtful but it may be necessarily proued or reproued by our collection and conference of the Scriptures Cartwrightin Whitgifts Defense p. 82. Manie things are both commanded and forbidden of the which there is no express mention in the word which Manie commanded things not expressed are as necessarie to be followed or auoided as those wherof express mention is made Which saieth Whitgift I take to derogate much from the perfection of the Scripture to be mere Papistical Whitaker Contro 1. q. 6. c. 9. Whatsoeuer is inferred or gathered out of Scripture though hardly al such the ancient Fathers most truly said was written And Controu 4. q. 4. c. 1. It is al one to be expresly in Scripture Alone to be expressed and infâ—rred and to be euidently inferred out of Scripture Fulk in answer to Clarks ouerthrow p. 659. We are willing to acknowledg and admit necessarie Collection to be of as great authoritie as Of as great authoriâ—â—e the express word of the Scripture In Reioinder to Bristow p. 97. Bristow slandereth me to affirme that in al matters onely euident scripture must be brought and heard which I neuer affirmed P. 88. I meane by onely Scripture whatsoeuer is taught by plain As good words or may be gathered by necessarie conclusion which is as good as express words So also 2. Thessal 2. not 19. and de Success p. 74. White in Defense of his way p. 288. No Protestant affirmes al things to be written expresly Laude in his Relation sec 38. p. 332. It is enough to ground beleef vpon necessarie consequence out of Scripture as wel as vpon express text As wel Potter sec 5. p. 3. That this diuine Reuelation for al necessarie points is sufficiently and clearly made in the Scriptures ether in express termes or by manifest deductions is the constant doctrin of Antiquitie euen til the latter times Chillingworth in his Preface n. 28. I beleue al things euidently conteined in them Scriptures al things euidently or euen probably deducible from them Morton to 2. Apol. l. 1. c. 41. Euen probably inferred Those things which are deriued from Scripture by necessarie consequence are to be held for written traditions See ib. l. 5. c. 9. Chamier l. 13. de fide c. 10. n 12. It is not the word of
152. The word of God is perfect and easie to be vnderstood of those that desire their saluation as wel of it self as compared with it self c. 4. p. 111. S. Peter saieth not that there is anie obscuritie in the Epistles of S. Paul Brentius in his Prolegomenies contra Sotum They babble that the scripture is obscure and therfore needeth interpretation Sutclif in his Chalenge c. 3. p. 94. Papists slander the scriptures as if they were dark and hard to be vnderstood And thus they write when they exhort al men weemen and Children to read the Scripture or say that they know euerie parcel of the Scripture to be Gods words by the matter contained therin For how can they know euerie parte of the Scripture to be Gods word by the matter vnles they know the matter of euerie parte therof SECOND SECTION Sometimes denie it LVther praefat in psalmos It is Impudencie to brag of vnderstanding al Scripture most impudent rashnes to say one vnderstands anie book of scripture in al points Whitaker Contro 1. q. 4. c. 1. We neuer saied that al things in scripture are easie plain nothing obscure nothing hard to be vnderstood but we openly confess that manie places of scripture are obscure and hard Ibid. Luther was far from that madnes to say that nothing in the scriptures is hard and that it need no interpretation C. 3. p. 340. When the◠proue that there is great difficultie to vnderstand scripture they dispute not against vs. Et c. 4. p. 345. Nether did we euer say or think that al things in scripture be open Lib. 1. de Script p. 56. What man on earth canst thou finde who vnderstandeth al the Misteries of scriptures who is ignorant of nothing who can declare al See him p. 102. and 149. Potter sec 5. p. 19. How manie obscure texts of scriptures which she the Church vnderstands not Moulins of the Iudge of Controuersies c. 17. p. 281. Whosoeuer should vaunt of the vnderstanding al scripture shold vaunt of◠perfection to which the Angels are not comen as I think Chillingworth c. 3. § 25. some texts of scripture are so obscure and ambiguous that to say this and this is the certain sense of them were high presumption Morton tom High presumption 1. Apologiae l. 1. c. 19. denieth that this is the Controuersie betwixt Catholiks and Protestants Whether scripture be of it self so plain as it needeth no interpreter Plessie of the Church c. 4 p. 113. yea but yet are not there some places in Scripture plainly known to be hard Who can denie that Feild l. 4. Eccles c. 15. There is no question but there are manifold difficulties in the scripture Fulk against Heskins p. 7. who is so mad to deny but that there are diuers places both in the old and new testament which be obscure and hard to be vnderstood not onely of the ignorant but euen of the best learned Idem p. 12. And if it be impudencie and madnes for anie to say He vnderstands the Scripture in al points how can Protestants say they know the Scripture to be the word of God by the matter therof as diuers Protestants doe say who affirme that al the Scripture is infallibly known to be the word of God not by the authoritie or testimonie of the Church of God but by the matter therof THIRD CHAPTER VVhether al points necessarie to be belued be actually or expresly in scripture or no. FIRST SECTION Protestants sometimes affirme THe confession of Scotland c. 18. In which Canonical books we affirme al things to be Sufficiently expressed beleued for mans saluation are sufficiently expressed Luther in Postilla in ferias S. Stephani Nothing is to be affirmed but what is expressed in scripture Melancthon and Brentius in Hospin parte 2 Histor Sacram. fol. 107. Of Zuinglius his doctrin we cannot be certain seing of it we haue no clear and express word of God Smidelin l. contra Hosium p. 169. Faith is not faith but an vncertain opinion which doth not rely vpon some express testimonie of scripture Wigandus apud Schusselburg to 7. Catal. Heret p. 681. Onely those dogmes are to be auoched and taught Vvhose very words or equiualent are in Scripture in the Church whose verie words or equiualent are in Scripture Protestants in Conference at Ratisbone sess 10. p. 310. There cannot by the Churches testimonie anie new or peculiar dogme be deuised which afterward may be added to the other dogmes expressed in Scripture Caluin in Gratulat ad Praecentorem p. 337. Nothing is to be beleued which is not expressed in Scripture Contra Heshusium p. 844. where is the express word of God the touchstone Moulins l. contra Peron c. 45. We receaue no doctrin as necessarie to saluation vnles it be in Scripture ether in express termes or equiualent Epist Ether in express termes or equiualent 3. ad Episcopum Wintoniensem p. 183. The Principle by which our religion mainteineth it self against Papistrie is which are of diuine law are sufficiently and euidently conteined in Scripture And D Andrews answering admitteth this Principle For those things which belong to faith and manner of life Whitaker contr 1. q. 6. c. 6. we say Al things necessarie ether to faith or life are plainly and Abundantly expressed abundantly expressed in Scripture See him l. 3. de script c. 12. p. 419. Laude Relat. sec 33. p. 268. If the Popes decision be infallible legant Let them read it to vs out of the holie Scripture and we beleue it Morton in his Appeal l. 1. c. 2. sec 15. In al doctrins of faith we are to adheare precisely to the written word as vnto the sufficient and infallible rule of faith Tom. 2. Apol. l. 1. c. 46. The holie Scripture is to be held for the onely rule of faith The absolute rule of faith the total rule of the Church And c. 49 A most exact rule Tailor of Libertie of Prophesing sec 9. n. 4. In scripture al that is necessarie is plain King Iames in his speech to the Parlament An. 1603. My faith is grounded vpon the Scriptures and the express word of God Fulk in Acts c. 15. Al things necessarie to saluation are expressed in the holie Scripture Perkins contr 16. c. 2. we say that al things which belong to faith and good life and are necessarie to saluation are clearly expressed in Scripture Chillingworth in the praeface n. Clearly expressed 21. Moderate Protestants wil damne no man without express and certain warrant from Gods word See ib. n. 10. 30. 37. Item p. 18. Author Praefationis in to 5. Iesuiticae doctrinae impressae Rupellae 1596. calleth it a detestable lye That Scripture conteineth not al the misteries Explicitly of religion explicitly Vorstius Respons ad Sladum what is necessarie to be beleued is conteined word for word in Scripture Who wil see more Protestants that there is no necessarie point of faith which is not
God onely which is expressed in scriptures or preached in the Church but also what necessarily followeth out of it Gomarus apud Costerum in Apologia p. 75. There is no question between vs whether al things which are to be beleued are express in holie Scripture The like say Beza Respons ad Acta Colloq Montisbel part 2. p. 46. Morton to 2. Apol. l. 1. c. 41. 52. 53. l. 5. c. 9. Field l. 4. c. 20. Pareus l. 1. de Iustificat c 16. Riuet Contr. tract 1. sec 18. Moulins de fugis Arnoldi c. 1. and generally al Protestants when they themselues are put to proue anie point out of Scripture as is to be seen of the Caluinists in Colloq Frankendalensi art 12. fol. 549. 552. Particularly here I note What Fulk saieth that their Inferences out of Scripture are as Good and of as great authoritie are as Gods express words Laude That what is grounded vpon their Consequences is as wel as As wel vpon express text Which is to equalize their Inferences to Gods express words And White loco cit Are they not as wel conclusions of Scripture which are deduced By Protestants by true discourse as which are expressed verbatim Perkins of the Creed col 737. We must know that a lawful consequence drawn out of Scripture is as wel the word of God as that which is expressed Al wel in words Whitaker It is al one to be expresly and to be inferred They condemn vs for saying that Alone Gods word tradid is equal to his Written Potter sec 1. p. 14. To the word of God she Rom. Church addes and equals her own traditions Laude Relat. sec 16. p. 91. Equaling the tradition of the present Church to the written word of Gods Frets vpon the verie foundation it self by iustling with it And they wil haue their Consequences and Inferences as good as Gods express word When we say that the Churches traditions are equal to Gods word we mean nothing but that one word of God is equal to an other For we profess that both of them came immediatly from God one by tradition the other by writing But when they say that their inferences are equal to Gods word they must needs Protestants make fallible mens Inferences Gods word mean that fallible mens Inference and that out of one humane principle too is equal to Gods word For they cannot denie but their Inferences are fallible mens Inferences becaus they are not made by God but by fallible men onely Perkins also in his Reformed Catholik Controu 3. c. 3. and Caluin in Lucae 10. v. 16. make the Ministers word equiualent Confessio Bâ—â—em c. 14. Apologia Confess August c. de Poenitentia to Gods promise and a sufficient ground of faith And Peter Martyr praefat l. de Euchar professeth that the Base strength and foundation of his opinion of the Eucharist Make humane principles ground of their faith is That it is proper to the Deitie to be euerie where and to the humane nature to be in a certain place So the basis and ground of their faith concerning the Eucharist is partly their humane principle For express Scripture they can pretend none FOVRTH CHAPTER VVhether al necessarie points of faith be euidently or clearly conteined in Scripture FIRST SECTION Protestants sometimes affirme ONe thing it is to be conteined actually in Scripture an other to be conteined clearly For something may be conteined actually and yet obscurely and therfore we make these distinct Chapters Protestants in Colloq Ratisbon p. 20. We acknowledg that by Gods Plainely and clearly goodness whatsoeuer are necessarie to saluation are plainly enough and clearly put before our eies in both especially in the New Testament Caluin contra Versipellem p. 358. I stoutly affirme that Heretiks are ouercomen by open Scriptures l. de scandalis Clear p. 101. We receaue nothing but what is proued with clear and sound testimonies of Scripture Beza l. Quaestionum Resp vol. 1. Theol. p. 673. The dogmes of true religion are plainly enough and clearly Plainely and clearly explaned in holie writ In Confess c. 4. sec 25. The Apostles and Euangelists haue so written those things which they haue written as the dullest and most ignorant of al men may thence perceaue vnles themselues doe hinder whatsoeuer sufficeth for their Saluation Zanchius l. 1. Epistolarum p. 16. Whatsoeuer is necessarie to saluation al that is plainly conteined in holie writ And p. 98. The places of holie Scripture from whence the dogmes of Christian Need no clearer expression religion are taken are so clear and open as they need no more diligent or clearer expression Academia Nemausiensis Resp ad Iesuitas Tournonios Rupellae 1584. p. 531. Hence it followeth that al matters of faith are plainly and clearly conteined in that written word that is in the writings of the Prophets and Apostles Moulins in his Buckler sec 94. Al difficulties being set aside that which in Scripture remaineth clear and needeth no interpretation is sufficient to saluation Needeth no interpretation In his answer to Card. Peron l. 1. c. 1. The articles in which the substance of religion consisteth are proposed Need no interpretation in scripture in so clear termes as they need no Interpretation So also de Iudice Contro c. 17. Piscator in Thesibus l. 1. c. 1. we say that al dogmes of faith are clearly deliuered in scripture Whitgift in Defence c. p. 573. what is this els but together with the Papists to condemn the scriptures of Plainely and clearly expressed obscuritie as though al things necessarie to saluation were not plainly and clearly expressed in them p. 367. we are wel assured that Christ in his word hath fully and plainly comprehended al things requisite to faith and good life Fully Fulk Answer to the Preface of the Rhemes testament so manie partes of scriptures as are able to instruct vs to saluation are so plain and easie Vnderstood of euerie reader or hearer as they may be vnderstood ofeuerie one that readeth or heareth them Whitaker Contro 1. q. 4. c. 1. These are ouraxiomes First that scriptures are so plain as they may be read of the people and of the vnlearned with some fruit and profit Secondly that al things necessarie to saluation are proposed in scripture in plain words Ibid. Inplain words c. 4. Hence it followeth that al things necessarie to saluation are manifest in scripture which is the ground of our Defense which he often repeateth Manifest And q. 5. c. 7. We may gather the true As certainly as if God spoke to vs. sense out of scripture no less certainly then if god himself spake to vs. Morton to 2. Apol. l. 2. c. 19. That is the question whether al those things which are necessarie to saluation be so plain in Scripture as the Faithful Vven to the mostignorant euen the most ignorant may be
reading of them be instructed to pietie and Heretiks euen the most learned sufficiently refâ—ted by them And to 1. l. 2. c. 9. He calleth it pure and plain Protestant doctrin That the principal points of faith necessarie to the saluation of al are clearly conteined in scripture See his Appeal l. 2. c. 7. sec 9. Euidently Chillingworth in the preface n. 30. 33. 37. Al things necessarie to saluation are euidently conteined in scripture And n. 37. he saieth That is the base and adequat foundation of his answer and that al Protestants vnanimously profess and mantain it c. 2. n. 157. p. 115. In a word al things necessarie to beleued are euidently conteined in scripture and what is not there euidently conteined can not be necessarie to be beleued Ibid. n. 11. p. 58. The scripture in things necessarie we pretend is plain P. 83. n. 84. If you speak of plain places and in such al Need no Interpreter necessarie things are conteined we are sufficiently certain of the meaning of them nether need they anie interpteter p. 59. n. 12. Thoses places which contein things necessarie and wherin error were dangerous need no infallible Interpreter becaus they are plain C. 6. p. 375. we want no vnitie nor meanes to procure it in things necassarie Plain places of scripture and such as need no interpretation are our meanes to obtein it c. 3. n. 52. p. 159. Protestants agree that the scripture euidently containes al things necessarie to saluation Plessie of the Church c. 4. p. 108. Euidently He who hath mercifully vouch safed to saue his people and who onely may be called a true Father would make his couenant with them in as plain termes and express clauses as could be deuised Ibid. There is nothing more clear or As plain and express as could be deuised more plain then the doctrin of saluation White in his Way p. 31. The scriptures plainly determin al points of faith As plainly as anie can p. 32. He can name no one necessarie article of our saith but the word teacheth it as plainly as himself can P. 39. The scripture by its own light perswadeth as and in alcases doubts questions and coutrouersies clearly testifieth with vs or against vs. And in his Defense c. 31. p. 294. The question is whether the written scripture conteines in express words or sense the whole and entire doctrin of faith and good life Vshers Reioinder p. 114. scriptures are sufficient for the final determination of al questions of faith Tailor in his libertie of Prophesing sec 3. n. 1. Al the articles of faith are clearly and plainly set down in scripture sec 5. n. 2. scripture in its plain Expression is an abundant rule of faith and manners SECOND SECTION Sometimes denie it PRotestants in Colloq Ratisbon in Respons ad testimonia Patrum p. 470. None of vs euer dreamed that the scripture is so clear and easie as anie man may straight as it were at the first sight and without help of teachers vnderstand it Whitaker Contro 1. q. 4. c. 1. when Bellarmin maketh this to be the state of the question whether the scripture be of it self so plain as without interpretation Needeth Interpretation for matters of faith it sufficeth of it self to end and determin al controuersies of faith he fighteth without an aduersarie For in this matter he hath not vs Aduersaries They say but falsly that we think that al things in scriptures are plain and that they suffice without â—â—edeth Interpretation For controuersies Interpretation to end al controuersies C. 2. God would haue the holie Misteries of his word to be imparted to pure and holie men not to be cast before hoggs and doggs C. 3. when they proue that there is great difficultie to vnderstand the Scriptures they dispute not against vs. l. 2. de Scrip. c. 4. sec 4. p. 229. The Eunuch without Phillip nether beleued nor vnderstood what was sufficient For matter of saluation to saluation Laude Relat. sec 39. n. 9. Scripture interpreted by the Primitiue Church General Councel judge and a lawful and free General Councel determining according to these is Iudge of Controuersies Dauenantius de Iudice c. 15. We defend not which the Papists impose vpon vs the doctrin of faith conteined in Scripture to be so plain and perspicuous Needeth an Interpreter for doctrin of faith that it need not at al the help of an Interpreter or Doctor And need not this needful Interpreter to be infallible in interpreting And who is such if not the Church FIFT CHAPTER VVhether Scripture be the sole and entire Rule of al Christian beleif or no FIRST SECTION Protestants sometimes affirme PRotestants in Colloq Ratisbon Thesi 1. p. 19. We vndoubtedly acknowledg the word of God conteined in the writings of the Prophets Euangelists and Apostles to be the sole certain and infallible rule square and measure of doctrin worship and Christian Sole Rule faith The Confession of Basil art 1. Canonical Scripture alone conteineth perfectly Perfectly al pie tie al manner of life Confessio Belgica art 7. We beleue this holie Scripture to contein most perfectly al the wil of God and that in it are abundantly taught al those things whatsoeuer be necessarie to be beleued of Abundantly men for to obtein saluation Caluin ad art 20. Paris p. 2 9. We determin that right faith is grounded in the Scriptures onely In Confess p. Onely 107. Our saluation relieth on Scriptures onely We embrace it for the onely rule of faith In Refutat Catalani p. 383. We beleue and with a loud voice doe euermore crie that the Gospel is the onely rule by which al must be reformed Onelierule Daneus Contro 7. p. 1350. The onely foundation of Christian faith is the word of God and that alone written Hospinian parte 2. Histor Sacram fol. 23. The Magistrate of Zurich commanded that hereafter they propound no other thing to their Churches but the pure mere word of God conteined Mere written word in the words of the Prophets and Apostles K. Iames Resp ad Card. Peron p. 397. The king iudgeth that before aâ— things alagrâ—e of this Rule That points of faith and whatsoeuer deserueth necessarily Alone to be beleued be taken out of Scripture alone Laude Relat. § 17. p. 117. The Scripture Onely onely is the foundation of faith Potter sec 6. p. 65. Scripture the onely foundaiion and rule of faith Pareus Collegio Theol. 3. d. 2. scripture in this time is no les necessarie to the saluation of the Church then meat for the life Scripture as necessarie as meal for life of man And Collegio 9. d. 4. scripture now is necessarie not onely to the wel being of the Church but euen to her being Whitaker l. 1. de Scrip. c. 11. sec 1. scripture is the onely sufficient means to beleue So Contro 1. q. 3. c. 10. q. 6. c. 9.
we challeng not Ibid. § 154. you content not yourselues with a moral certaintie of things you beleue p. 113. Moral certaintie sufficient Me thinks you should require onely a moral and modest assent to them points of faith and not a diuine as you cal it and infallible faith Ibid. § 159. p. 116. God requireth of vs vnder pain of damnation onely to beleue the verities therin Scripture conteined and not the diuine authoritie of the books wherin Not diuine authoritie of Scripture they are conteined We haue I beleue as great reason to beleue there was such a man as Henrie the Eight King of England as that Iesus Christ suffered vnder Pontius Pilat C 6. § 3. p. 325. That there is required of vs a As great reason for beleef of K. Hen. as of Christ. knowledg of them points of faith and an adherence to them as certain as that of sense or science that such a certaintie is required of vs vnder pain of damnation this I haue demonstrated to be a great error and of dangerous and pernicious consequence § 5. p. 327. Men may talke their pleasure of an absolute and most infallible certaintie but did they generally beleue that obedience to Christ were the onely way to present and eternal felicitie but as much as Caesars Commentaries or the historie of Salust I beleue the liues of most men Papists and Protestants would be better then they are And therfore it followes from your own reason that faith which is not a most certain and infallible knowledg may be true and sauing faith C. 7. § 7. p. 389. In requiring that this faith should be diuine and Dangerous that faith must be infallible infallible you cast your Credents into infinit perplexitie Erasmus on the 2. and 27. of Mathew There is no fear that al the authoritie of the Scripture shold fall if anie error were found in it Luther called the Scripture The books of Heretiks Protestants in Colloq Ratisbon sess 11. say that we must distinguish betwene the faith wherwith we beleue points necessarie to saluation and historical faith wherwith we beleue the Scripture to be the word of God And historical faith is not diuine faith vnles they wil make manie kinds of diuine faith And they add that there is not equal reason of beleuing that scripture is Gods word and that Christ is Incarnate And Whitaker l. 1. de Script p. 88. who haue no other faith but historical doe no more beleue Christ then the Diuels Moulins in his Bucler sec 4. p. 13. Properly speaking articles Scripture no doctrin of Christian religion of faith are doctrins of Christian religion and in this sense the Canon of Canonical books is no article of faith So that the Canon of Scripture is no doctrin of Christian religion White in his Defense c. 30. p. 282. scripture ether by the immediate light Scripture known by â—ight of nature of Gods spirit or by the light of nature may be known to be Gods word And if by the light of nature without diuine faith Hooker l. 3. § 8. we know by reason that the scripture is the word of God By reason Whitaker aforsaid l. 1. de Script p. 25. The most diuine character of the scripture doth most plainly tel al that ether haue receaued the Holie Ghost or are imbued with mean understanding By mean vnderstanding that it came from God And if mean vnderstanding suffice without the Holie Ghost there need no diuine faith to beleue it And ibid. p. 122. Who hath reason and wil vse it may therby most easily discern these diuine books from mens books P. 150. Scriptures By onelie reading may be known by onely reading And in praefat ad Staplet The Scripture giueth so clear a testimonie of its diuiniâ— tie that who read it with a smal attention and iudgment cannot be ignorant that it is diuine And p. 77. vnles he be doltish l. 2. p. 235. Scriptures may be acknowledged and held without the testimonie of the Spirit NINTH CHAPTER VVhether translated Scripture be authentical FIRST SECTION Protestants sometimes affirme WHite in his Way to the Church p. 12. I say the Scripture translated into English Translated Scripture rule of faith is the Rule of faith whervpon I relying haue not a humane but a diuine authoritie And p. 27. The doctrin conteined in the Scripture is a light and so abideth into what language soeuer it be translated and therfore the children of light know it and discern it Ibid. So the vnlearned man is secured not vpon the Churches credit and authoritie but by the ministerie which teacheth him he is directed to the light itself And this Ministerie we haue and vse for our Translations but they that obey it know the Translation and so proportionably The matter of Scripture sheweth it self al articles of faith to be infallible becaus the matter therof appeares to them as a candle in a lantern shewing it self in its own light And in his table before his book The Scriptures translated into English are the Rule of faith And in his Defense of his Way c. 28. p. 266. Though it be granted that the Ministerie of men and rules of art and knowledg of tonges be al subiect to error yet doth it not follow that by them we cannot obtein infallible assurance of our translations Chillingworth c. 2. § 32. we beleue the Scripture not finally Matter of Scripture known by it self and for itself but for the matter conteined in it And so al Protestants should say seing when they exhort the common people to the reading of their translated Bibles they bear them in hand that it is the word of God and that their translation of the word of God is authentical and worthie to be beleued for it self Besids they did the people beleue what they teach them becaus it is in their Bibles and so make their Bibles the rule and ground of their peoples faith And no other infallible rule of faith their common people can pretend to haue Moreouer if they make the matter or true sense of Scripture the rule of faith as commonly they doe they cannot denie but Scripture truly translated hath the same matter which the original hath SECOND SECTION Sometimes denie it WHitaker Contro 1. q. 2. c. 7. We make no edition of Scripture authentical but the Hebrew in the old and the Greek in the New Testament Translations if No translation authentical they agree we allow them if they differ we reiect them Ibid. c. 8. We doe doe not say that we must stand to our translations as authentical of themselues but we appeal to the fountaines onely as truly authentical C. 9. Authentical Scripture must come imediatly from the Holie Ghost C. 10. onely authentical is Canonical Et ibid. q. 5. c. 9. The ignorance of the original toungs Hebrew and Greek hath caused manie errors And thus al Protestants should say becaus
them keep this in this main controuersie legant let them read in Scripture not themselues infer out of Scripture that God hath set al infallible authoritie for matters of faith in Scripture and we wil beleue them as i l. de vnitate c. 17. S. Augustin saied in the like case to the donatists and k laude Relat sec 33. Chillirg p. 3 33 Protestants saie in the dislike to vs or I wil els say with the same S. Augustin I beleue what God saieth not l de vnita c. 11. what vaine heretiks babble or what fallible men infer 6. Nay Protestants are so far from reading in Scripture that in it is al infallible authoritie for matters of faith as themselues m seâ— infra l. 2. c. 5. sec 2. confess â—hat by Scripture al things absolutâ—ly cannot be proued which are to be beleued That Scripture is not an absolutly perfect Rule of controuersies that it cannot decide the question of Schisme that it is not safe to iudge al things by scripture alone that it doth not contein simply al things which are necessarie to saluation that it cannot assure vs that it is the word of God That it needeth an interpreter for some points of faith Which are to far from the nature of an al-sufficient infallible guide of men in matters of faith and so far from the nature of an al-sufficient rule in matters of faith as I think no iudicious Protestant can in his iudgment ioine them together For it is plain contradiction to be Al-sufficient and to be deficient in so main and so manie points 7. And not with standing though Hou scripture is necessarie and a rule in Scripture be not that Al-sufficient authoritie which God hath instituted on earth for to direct men by right faith to heauen nor it be the entire or the necessarie Rule â—or the very being of infallible faith yet it is necessarie to the better being of faith and a sufficient Rule both for al fundamental or al simply necessarie points of faith and also for the most points of Christian faith and à mediate rule for al of them And this being al that for which Scripture was written and which it ought to haue it is to be accounted a perfect â—ule becaus euerie thing is perfect when it hath al that it ought to haue And herein we grant more perfection to Scripture then Protestants doe both because we teach that it containeth al that we account absolutly necessarie or fundamental to saith Protestants say it teacheth not that which they account the most fundamental point of al to wit that it self is the word of God and also becaus we say that eâ—her immediatâ—ly or mediatly it teacheth clearly al points of faith what soeuer in that it sendeth vs to the true Church which teacheth clearly al points But Protestants say that nether immediatly nor mediatly it teacheth some clearly and sendeth vs not to any infallible interpreter So that S. Augustin l. 1. cont Creson c. 33. we grant both more vniuerâ—alitie and also more claritie to Scripure then Protestants do though they wold seem to maâ—e more of scripture them we doe but in truth make so litle of the Scripture as Chilling 〈◊〉 2. 6. 32. v. 9. some of them teach that we are not bound vnder paine of damnation to beleue the diuine authoritie of Scâ—ipture Nay say that the Scripture is none of the material obiects of faith that we haâ—e as great reason to beleue there was a King Henrie VIII as that which is saied in Sâ—ripture of Christ suffering See infra l. 2. c. 8. sec 2. and c. 15. n. 2 vnder Pontius Pilat which is in effect to say we haâ—e as great reason to beleue some men as to beleue God For not al but some men say there was a King Henrie VIII and both God and in a manner al men say thar Christ suffered vnder Pontius Pilat INDEX OF THE CHAPTERS OF the first Book I. IN which is enplicated the question touching the iâ—fallibilitie of the Church II. In which are set down the rational grounds of what is saied in this treatise concerning the Church III. What conditions are necessarie to the Al-sufficient external Proposer of points of faith IV. That God can giue to men a diuine infallibilitie or veracitie in proposing matters of faith V. That the true Church of God is a sufficient and infallible Proposâ—r of al which she proposeth as points of faih proued by what she is saied to be in Scripture VI. That the true Church of God is infallibilible in al she proposeth as points of faith proued by Gods promises to her in Scripture VII That the true Church of God is an infallible proposer of matters of faith proued by the holie Fathers VIII That the true Church of God is infallible in matters of faith proued by Reason IX Some of the protestants reasons against the infallibilitie of the true Church of God in matters of faith answered X. That the true Church of God is infallible in matters of faith proued by manifold coufessions of protestants XI That the true Church of God is in ordinarie Course a necessarie Propeposer of al points of faith proued by holy Fathers XII That the true Church of God is a necessarie Proposer of al points of faith proued by Reason XIII That the true Church of God is a necessarie proposer of al points of faith proued by plain confessions of Protestants XIV That Protestants grant the Churches authoritie to be diuinâ— XV. That Protestants grant it to be a supernatural cause of saith XVI How a vicious circle is auoided in prouing the Church by the Scripture and the scripture by the Church XVII How we are to answer that question How know yoâ— the Scripture to be the word of Gode XVIII That the true Church of God doth clearly and vniuersally propose al points of faith XIX Which is a sufficient Proposal of the Church for points of faith INDEX Of the Chapters of the second Book I. PRocestants vncertain which books be canonical Scripture II. Protestants vncertain whither al that is in scripture be plain and easie to be vnderstood or no. III. Protestants vncertain whether al things necessarie to be beleued be actually in scripture or no. IV. Protestants vncertain whether al things necessarie to be beleued be clearly in scripture or no. V. Protestants vncertain whether scripture be the onlie and entire Rule of faith or no. VI. Protestants vncertain whether scripture of itself do sufficiently shew it self to be the word of God or no. VII Protestants vncertain whether scripture be a true Iudge of Controuersies or no. VIII Protestants vncertain whether scripture be to be beleued to be Gods word with infallible asseurance or no. IX Protestants vncertain whether translated scripture be Authentical or no. X. Protestants vncertain whether scripture be to be beleued to be the word of God only for the Churches testimonie or no. XI Protestants
is in ordinarie course a necessarie cause of infallible faith is plainly the Apostles meaning For he asketh how shal they beleue without a preacher lawfully sent and the Pastors of the Church are the only preachers lawfully sent And out of this necessarie dependencie of faith on lawful preaching he inferreth Therfore faith is of hearing to wit of hearing the preaching of some lawfully sent which is to make lawful preaching a cause of faith For if faith be of hearing lawful preaching lawful preaching is a cause of faith Nether hindereth it that the word preached is also a cause of faith for the word is the obiect to be beleued and lawful preaching is the cause of beleuing it Otherwise why should lawful preaching be necessarie and notanie kinde of preaching suffice And so euideÌ„tit is that these words of the Apostle make the Churches preaching à cause ormeans of faith as Whitaker l. 1. de scrip p. 41. being vrged with them answereth thus I confess preaching is the external means instituted by God by which faith is begotten in the See ib. p. 68. and 442. mindes of the Hearers And p. 15. The Churches preaching is but instrumeÌ„tally cause of faith And l. 3. p. 425. Faith is the effect of the testimonie of the Church as of an instrument And contr 1. q. 3. c. 3. The Church is not author of faith but as an instrument and external means And an instrument is a true cause And the same say others as h C. 14. we shal see hereafter And I as kno more but the Church to be asecondarie or instrumental cause in respect of God of diuine faith For doubtles she cannot be the principal cause therof as nether were the Prophets or Apostles I omit that fond shift of fundamental and nor fundamental points which may be here vsed for to delude this text becaus beside that which hath been already saied against it the Apostle doth not say How shal they beleue fundamental points but how shal they beleue that is beleue anie point of faith at al without a preacher And also becaus out of the Churches diuine infallibilitie in fundamental points of faith euidently followeth her like infallibilitie in al points of faith Nether haue I as yet read anie Protestant who would grant the Church to be diuinely infallible in some points of faith and denie herto be so infallible also in others points see infra l. 2. c. 10. sec 2. Pastors are Gods witnesses 6. The third proof of the Curches Infallibilitie in al points of faith shal be taken from that in scripture her Pastors are saied to be by God appointed witnesses for to be get diuine and infallible faith Acts. 1. v. 8. yee shal be witnesses to me in Hierusalem and in al Iurie and Samaria and to the vtmost of the land The like is ibid. v. 48. and 22. c. 2. v. 32. c. 10. v. 39. c. 13. v. 31 c. 22. v. 25. c. 26. v. 6 1. Corinth 15. v. 15. Ioan 1. v. 8. c. 15. v. 26. c. 21. v. 21. and otherwhere Out of which places I argue thus in forme who are witnesses apointed by God to testifie diuine truth and to beget diuine and infallible faith for the end of witnesses is Caluin Actor 20. v. 21. Testificatio ad toilendam omnem dubitationem interponiâ—ur to beget beleif of what they witnes are altogether infallible The Pastors of the Church are such Therfore they are altogether infallible The Maior is euident For humane and fallible witnesses are vnfit to testifie diuine truth becaus such may proue fals and are vnable effectually to beget diuine and infalble faith For the i Supra n. 2. 5. effect doth not surpass the cause And surely no wise man would assuredly beleue anie thing for the testimonie of one of whose fidelitie he were not assured For as in science we cannot be assured of the conclusion and not of the Premises for which we are assured of the conclusion so in faith we cannot be infallibly assured of the thing witnessed and not be infallible assured of the witnes k Vvhitaker l. 1. de scrip p. 49. 50. Laude sect 16. p. 65. Some answer that witnesses appointed immediatly by God as the Apostles were are altogether infallible but not such as are mediatly appointed by him as the Church is But this is The sawne end requireth like means Caâ—uin 1. Cor. 1 15. v. 15. Redundat in maximum Dei opprobrium si ordinati á Deo aeternâ— eius veritatis praecones mendatijs illusâ—sse â—undo deprehendantur friuolous For the diuers manner of Gods appointing witnesses doth not varie the end for which he appointeth them which being one and the same in the Apostles and the Church to wit testifying of diuine truth and therby causing of diuine faith requireth diuine infallibilitie in both and only proueth the manner of Gods giuing infallibilitie to them to be different to wit extradinarie The Minor namely that the Pastors of the Church are appointed by God witnesses of diuine truth for to beget by their testimonie diuine faith concerning the Apostles the aforesaid places manifestly auouch and Protestants generally confess as we saw in the former l N. 5. Chapter But they denie that Pastors successors of the Apostles are so appointed by God But this is euidently proued becaus the end for which the testimonie of the Apostles was instituted by God to wit to beget diuine faith continueth And therfore their infallible authoritie of testifying continueth As becaus the end of the Apostles preaching baptizing administrating Sacraments and the like continueth so their authoritie of testifying Gods truth doth continue â—ay it was more needful that infallible authoritie of testifying should be in the Apostes successors then in the Apostles themselues becaus the Apostles besides their infallible authoritie of testifying had the gift of miracles which much strengthned their saied authoritie which gift rheir successors ordinarily haue Office of Pastors to testifie diuine truth not and therfore more need infallible authoritie of testifying then the Apostles needed Beside the authoritie of testifying diuine truth is an ordinarie office or dutie of the Pastors of Gods Church as Protestants here confess and al ordinarie offices or duties remain in the Apostles successors Moreouer Pastors who succed the Apostles as we shal proue in the next argument are put to consummat Saints therfore also to testifie Gods truth And so euident it is that the Church and her Pastors are witnesses of diuine faith as Protestants often times confess it For thus the English confession art 20. The Church is a witness and The Churche afaithful witnes teacher of truth And Rogers vpoâ— that article Al of vs do grant that the Church as faithful witnes may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time Melancthon in Locis tit de Eccles I confess the Church keepeth the scripture as
Scripture to be the word of God by some authoritie that is absolutly diuine and he proueth it thus For if they be warranted vnto vs by anie authoritie less then diuine then al things conteined in them which haue no greater assurance then the scripture in which they are read are not obiects of diuine beleif and that once granted wil enforce vs to yeeld that al the articles of Christian beleef haue no greater assurance then humane or moral faith or credulitie can affoord Thus he both confesseth and proueth that the Scriptures must be proued to be the word of God by some infallible diuine proof and that such a proof can be nothing but a word of God and by some authoritie that is absolutly diuine But where this word of God by which the scripture is to be proued is where this absolutly diuine authoritie is out of the Church he cannot tel For himself saieth sec 16. cit p. 70. There is no place in Scripture which tells vs that such books conteining such and such particulars are the word of God And p. 88. Scripture cannot bear witness to it self nor one parte of it to an other White also in his way p. 48. The certaintie of the scripture is not written indeed with letters in anie particular place or book of the scripture So there is no written word of God that See infâ—a l. 〈◊〉 c. 6 sec 2. auoucheth the Scripture to be the word of God And vnwritten word of God they admit none Wherefore Laude flieth to a diuine light in See infra l. 2. c. 5 sec 2. scripture which saieth he after the present Church hath testified the Scripture to be the word clearly sheweth to vs that it is the word of God But beside that this light is feigned as we shal see more hereafter light is no word of God which Laude requireth to pâ—â—ue the scripture by but a quali 〈…〉 of the word of God nor is anie formal obiect of beleef which authoritie or veracitie onely is but is obiect of science or of vision And so this light is nether the material obiect of faith nor sufficient proof of the Scripture becaus it is no word of God nor anie formal obiector cause of faith becaus it is no authoritie Wherefore Chillingworth finding no surer motiue to beleue the Scripture then the testimonie of the Church and yet not granting that to be infallible granteth that consequence which Laud would auoid See l. 2. 〈◊〉 8. sec 2. to wit that al their assurance that the Scripture is Gods word and of al things conteined in it is but humane and fallible and so Protestants faith is not diuine or infallible and may deceaue them An other main inconueniencie is that if the Catholik A fallible Church menâ— force to professor in faith or to forsake her communion Church could err in matters of faith she might force vs to profess her error if she exacted â—t as a condition of her communâ—â—â— which were great sin or so forsake her communion which were to put our selues out of the state of Saluation becaus there is no saluation out of the Church as there Caluin 4. Inst. c. 1. §. 4. Vvhitaker contr 2. q. 5. c. 3. was not out of the Arck of Noe Wherby we see that the Infallibilitie of the Church and Necessitie of being in the Church doe mutually infer one the other 7. To al these proofs out of Reason I may add that Reason forceth Protestants to confess that the Church is infallible in fundamental points and if it were not to haue some pretence to refuse the Churches iudgment in some points it wold force them to confess that she is also infallible in Not-fundamental points and making fundamental or Not-fundamental which they please they take pretence to admit or refuse the Churches iudgment-in which points they please And this is the true ground of their denial of the Churches diuine Infallibilitie in al points of faith which to haue discouered is to haue refuted I may add also that for more then 2000. yeares God Protestants make she Church more infallible in the law of nature then after gaue infallibilitie to his Church and that he neuer said that he wold take it from her and that the Church is not less infallible now then it was before Moyses but rather founded as the Apostles saieth in better promises NINTH CHAPTER Some of the Protestants arguments against the Infallibilitie of the true Church of God in matters of faith ansvvered 1. PRotestants heap vp great store of Arguments but no express testimonie of Scripture against the Infallibilitie of the Church in matters of faith that so they may by number supplie the weakness of them and if not conuince the Reader yet confound him wherfore I wil not relate them al but the chiefest by answer to which the Reader may see how he may answer the rest The first argument is this The Church may a Vvhitaker cont 2. q. 4. 6. 2. 3. Chilling c. 5. n. 93. err in matters of manners therfore also in matters of faith I answer that if they mean in the Antecedent of the vniuersal Church I distinguish of damnably erring or venially erring and denie that the whole Church can damnably err in manners becaus that would make her not holie and so that article of our Creed I beleue the holie Catholik Church should be fals and as Laude said sec 25 § 5. The whole militant Church is holie and so we beleue Item If we wil keep vp our Creed the whole militant Church must be holie Secondly I denie the consequence For etror in manners destroieth onely a qualitie of the Church which is holiness and without which the substance of the Church may be but sinful error in faith destroieth her b See part 1. l. 2. c. 6. substance and maketh her no true Church of God but a fals and heretical Church becaus sinful error in faith is the sin of heresie And also euen euerie sinless error in faith destroieth the end for which the Church is instituted which is to be a sure and vndoubted c See sup c. 2. n. 2. and c. 8 n. 2. Guide in matters of faith and to perswade them which she could not if she erred in anie point of faith For as S. d Epist. 8. 9. Austin saieth of the Scripture if anie error were found in anie point of her doctrin her doctrin in other points would be vnsure and suspected of error Besids we might argue thus against Protestants the Church may err fundamentally in manners Therfore also fundamentally in faith 2. A second argument is that the Church may for some time be ignorant of some points of faith Therfore may also err I distinguish the antecedent of points of faith necessarie necessitate medij or Adesse fidei and then I denie it For then she should not be a sufficient guide of faith or of points not so necessarie and
the new Testament and in S. Ireneys time no Scripture amongst some Barbarians and yet there wanted not then some necessarie means of getting faith For there were faithful men in al those times and places 3. Thirdly Preachers or Pastors are necessarie to the Church in ordinarie course Therfore preaching also is necessarie The consequent is euident For why should preachers be necessarie if preaching for which preachers are be not The Antecedent is cleare both out of manie places in Scripture and out of the definition of the Church where Ministers of the word and of Sacraments are put as an essential parte of the Church where nether Scripture nor reading of it is put as anie parte thereof and also out of the confessions of Protestants as we shal see in the next Chapter If anie say that before Scripture was written Gods ordinarie means and necessarie for vs was preaching but after Scripture was written the reading of it is the necessarie ordinarie means of faith First I answer he voluntarily saieth that God hath changed his necessarie ordinarie means of causing faith Secondly Scripture neuer can be the vniuersal necessarie means of causing faith becaus it cannot be such to blinde men or to such as cannot read nay nor to anie that vnderstand it not in the original toungs according to the opinion of Protestants Besids See l. 2 c. 2. sect 2. it is absurd to say that after Scripture God had altered his ordinarie necessarie means of engendring faith For why should he alter it What proof is there that he did alter it Where is his word that saieth it 4. Fourthly sowing is necessarie in ordinarie course that the seed doe grow but preaching is compared in Scripture to sowing Therfore it is necessarie in ordinatie course that Gods seed or word doe grow in mens hearts FOVERTEENTH CHAPTER That the true Church of God is a necessarie proposer of points of faith proued by plain confession of Protestants 1. THat the Church is so necessarie a proposer of points as without her proposal in ordinarie course we can haue no diuine faith is so manifest as Protestants sometimes doe plainly confess it For thus Luther tom 1. fol. 54. The ministration of the word by a priest is necessarie to faith Tom. 2. l. contra Church conceaued by vocâ—l word Catharin fol. 140. The Church is conceaued framed nourished generated conserued by the vocal word Tom. 5. in c. 1. Zachariae fol. 516. Albeit God can teach men the Gospel without preaching yet he wil not doe it And ibid. praefat in Catechesim fol. 645. There are some this day euen of the Gentrie who dare say they haue no need of Pastors or preachers but that books suffice out of which anie man may learne the same things by himself without anie teaching And in colloquio marpurgi in Hospin part 2. fol. 77. Lutherans and SacramentariaÌ„s agreed That the holie Gost ordinarily speaking giueth faith to none vnles the vocal word goe before Kemnitius 2. parte Exam. tit de Sacram. ord p. 391. God vpon his certain Decree hath determined to dispense those things which belong to our saluation not infusing into mens minds inward peculiar reuelations without anie means but by the external ministerie of the word Caluin 4. Instit c. 1. § 4. The knowledg of the visible See him 1. Inâ—â—â—t c. 7. § 3. l. 4. c. 1. §. 5. in Actor c. 16. v. 17. Church is profitable yea necessarie to vs seing there is no other entrance vnto life vnles she conceaue vs in her wombe beare vs and fâ—ed vs with her duggs And ibid. § 5. Howbeit Gods power is not tied to external means yet he hath tied vs to the ordinarie means of teaching Ether pride or emulation or sloth driueth manie to perswade themselues that by priuate reading and studying they can profit enough In 1. Tim. 3 The office of ministring doctrin which God hath put in his Church is the onely instrument of truth Onlie Instrumental Preaching is before faith that it perish not out of the memorie of men The ministerie of the word being taken away Gods truth wil fal Ibid. Paul simply meaneth that becaus faith is by hearing there wil be no faith without preaching Beza epist 20. Iâ— it clear that faith is of hearing and therfore it followeth that preaching must goe before faith Fayus in enchiridio disput 66. The necessitie of Ecclesiastical ministerie appeareth by that that without it we cannot haue knowledg and vnderstanding ether of the word of God or of his â—il reuealed to vs in it Whitaker l. 3. de Scriptura p. 413. We alconfâ—ss the testimonie of the Church to be most necessarie by which men by Christs apointment may be brought to beleue P. 499. we affirme the ministerie of the Church to be verie necessarie l. 1. de Script p. simply we cannot beleue without the ministerie of the Church P. 39. we beleue not I confes vnles the Church by preaching teach vs. P. 106. The ministerie being taken away nether faith nor charitie nor obedience nor anie other vertue wil remaine safe See him p. 46. 106. 108. 111. l. 3. p. 369. I confess that the ministerie of the Church is most necessarie for to beleue the Scriptures l. 3. p. 478. I affirme determine hold that there is no entrance to saluation without the ministerie of the word Ibid. By ministerie of Pastors we assent to the Scriptures nor is it to behoped that without this ministerie we can haue faith And p. 477. It is true that without the ministerie there is no entrance to saluation and that this ministerie is not but in Pastors Contro 2. q. 3. c. 11. p. 332. By the preaching of Pastors the gates of heauen are in a sorte opened so that without the ministerie of the word no entrance to saluation can be for anâ—â— Ibid. q. 5. c. 19. p. 550. Without preaching of the Gospel we neuer come to saluation Fulk of succession p. 30. Saluation of people can neuer be procured without preaching And p. 163. No Christian wil denie but that preaching is necessarie for building of the Church Latimer in his sermons fol. 38. Take away preaching and you take away faith And fol. 99. The office of preaching is the onely ordinarie means by which God hath decreed that we be saued Cartwright in Hooker l. 5. p. 230. No saluation to be looked for where no preaching is Item Reading cannot begin the work of saluation it cannot breed and cause faith without sermons And the Puritans in whitgifts Answer to the admonition p. 53. Reading is not feeding Field in his Appendix part 2 p. 21. The tradition of the Church is a necessarie means wherby the books of Scripture may be made known The Churches proposiug of things is a necessarie condition without which ordinarily men can not beleue Potter sec 5. p. 5. We doe not depriue the Church of that prerogatiue and office which Christ hath giuen it Faith comes by
they mutually confirme each other yet with this difference that the true Church giueth sufficient testimonie to her self sufficient I say to beleue her with diuine faith to be the true Church of God becaus her authoritie in matters of faith is diuine as the Apostles was and therfore needeth not the testimonie of the Scripture to be beleued to be such as Christ gaue sufficient testimonie to himself Ioan. 5. S. Ihon Baptist to himself If particular men were credible of themselues why not the whole Church of God Math. 3. S. Ihon Euangelist to himself Ioan. 21. and S. Paul to himself Galat. 1. 2. Cor. 4. and so doth the pillar and ground of truth to her self But the Scripture giueth not sufficient testimonie of it self to be infallibly beleued to be Gods word but needeth authoritie of some infallible Author or Person becaus Scripture is onely the material obiect which is to be beleued and authoritie is the formal obiect or cause of beleef without which there can be no true or formal beleef but onely science or opinion For as S. Austin saieth That we beleue we owe to authoritie And Whitaker l. 3. de Script p. 408. Faith relieth vpon authoritie Authoritie is the foundation of faith Yet Scripture being beleued to be Gods word is a sufficient testimonie to confirme the beleef already had of the Church and also to produce such beleef in those who beleue not the Church And thus much for answer to that question How we beleue the Church to be infallible For we first beleue the Church God speaketh by the mouth of the Church Vvhitaker l. 3 de Scrip 414. so also Contr. 1 q. 3. c. 11. see c. 4. n. 4. and c. 14. n. 1. to be infallible for Gods vocal word vttered by the Church And we are confirmed in that beleef for Gods written word in the Scripture And to Catholiks we giue Gods vocal word as the first subordinat cause of that our beleef but to such as beleue the Scripture and not the Church we giue onely Gods written word And therfore no maruel if to Protestants who admit not the authoritie of Gods Church or his vocal word we proue the infallibilitie of the Church onely by Scripture wheras if they did equally admit as wel Gods vocal word as his written word or his true Church as his Scripture we might without anie vitious Circle at al mutually proue Gods vocal word by his written word and his written by his vocal and his Church by his Scripture and his Scripture by his Church becaus Gods testimonie is sufficient for proof of whatsoeuer and by what means soeuer it be vttered to wit by speech by writing or howsoeuer els Wherfore this is no vitious Circle God saieth by his Church that God speaketh by his Church Vvhitaker supra such Scripture is his word Therfore it is so God saieth by his Scripture that such are his Church Therfore they are so 5. And as for answer to the question How know you the true Church to be infallible in al matters of faith I say that beside the reasons grounded in Scripture giuen before we may giue a natural reason therof For as S. Austin saieth rightly If God haue L. de vâ—il cred c. 16. prouidence of mankinde he hath on earth setled some authoritie on which we relying may mount to him And this authoritie must not be blinde or deceiptful in matters of saluation as al matters of faith are as al fallible authoritie is and therfore is infallible in al such matters And as the same S. Austin saieth of the Scripture that if the lest lie be found in it the authoritie of al the rest faileth so if in the authoritie which God hath setled on earth for matters of Saluation there were found anie error we could not securely relie vpon it And the same reason teacheth vs that if God would setle this infallible authoritie on earth in anie he would setle it in his Church who is his beloued Spouse and Mother of the Faithful whome he hath apointed to conceaue them by the diuine seed of his word to beare nourish and guide them in their way to saluation For who can be imagined to be more fit to be infallible in matters of Saluation then the spouse of God the mother Nurse and Guide of the Faithful Would God apoint to mankinde a blinde or deceiptful guide to saluation surely no if he effectually meant to saue mankinde Nether wil it suffice to grant as Protestants doe that the Church is infallible in fundamental points first becaus there are no fundamental points 〈◊〉 their sense that is such as suffice to saluation though others sufficiently proposed be not beleued Secondly becaus if as S. Austin saied of the Scripture she lie in some points of faith we cannot be sure she doth not in others Wherfore wel saied Chillingworth c. 3. n. 36. An authoritie subiect to error can be no stable or firme foundation of my beleef in anie thing Thirdly becaus Protestants cannot tel which precisely are such fundamental points as they imagin and therfore cannot be certain in which points the Church erreth not Fourthly becaus they say the Church is fallible euen in their most fundamental point of al which is That Scripture is the word of God and sometimes also in other fundamental points as is shewed parte 1. l. 1. c. 7. Fiftly Chillingworth denieth that there is anie one certain Church vniuersal or particular which is infallible euen in fundamental points but onely that there are alwaies some vncertain men who hold al the fundamental points and therfore denieth that anie certain Church is an infallible Guide euen in fundamentals and saieth c. 2 n 139. p. 105. you must know there is a wide difference between infallible in No certain Church infaâ—lible euen â—â—fundamental points fundamentals and being an Infallible guide euen in fundamentals and we vtterly denie the Church to be the latter For to say so were to oblidge ourselues to finde some certain societie of men of whome we might be certain that they nether doe nor can err in fundamentals nor in declaring what is fundamental what not fundamental and consequently to make anie Church an infallible Guide in fundamentals would be to make it infallible in al things which Note this she proposeth and requireth to beleued Which he often times repeateth c. 3. as n. 39. 55. 58. and 60. where he addeth that it is falsly supposed that they grant that in some certain points No certain Church to be obeied vnder pain â—f damnation fundamental some certain Church is infallibly assisted and vnder pain of damnation to be obeyed So that no certain Church vniuersal or particular is ether an infallible Guide or to be beleued or obeyed vnder pain of damnation euen in fundamental points Beside The Church and Some Church are different For The Church signifieth the whole true Church as himself confesseth c. 5. n. 26. p. 263. or The
Preacher nor is in ordinarie course necessarie to engender diuine faith as we shal clearly proue hereafter neuertheless becaus the letter of Scripture is a Proposal of points of faith though we cannot properly enquire whither Scripture propose al points of faith becaus that is the parte of a Proposer yet we may wel enquire whether in Scripture or by Scripture al points of faith which are anie wayes necessarie te be beleued of anie kinde of men be sufficiently proposed as Protestants commonly affirme and Catholiks euer deny So that whether the letter of Scripture be a Proposal of points of faith or a Proposer of them we may enquire whether by Scripture al such necessarie points be sufficiently proposed or no. Yet before we enquire this we wil shew the vncertaintie of Protestants touching al things belonging to Scripture that euen therby it may clearly appeare that howsoeuer they say that the Scripture is the Iudge the entire Rule or Al-sufficient Proposer of al matter of faith they can indeed think nothing less FIRST CHAPTER VVhether S. Iames Epistle be Canonical Scripture and Gods vvord or no FIRST SECTION Protestants sometimes affirme CALVIN in praefat in epistolam â—acobi I doe willingly without controuersie embrace it Epistle of S. Iames becaus I finde no sufficient cause to reiect it Whitaker ad Rationem 1. Campiani We receaue it and number it among the Canonical books For whatsoeuer Luther or anie other thought of it yet our Churches doe willingly embrace it Contro 1. q. 1. c. 16. our Church receaueth al and onely those books of the New testament which the Councel of Trent receaued If Luther and others who follow Luther otherwise thought or wrote of some books of the New testament as the Epistles of Iames and Iude let them answer for themselues Nether need we cite anie more becaus both the French English and Holland Confessions account S. Iames Epistle Canonical SECOND SECTION Protestants sometimes denie LVther in c. 22. Genes to 6. fol. 282. Iames concludeth il It Luther said S. Iames dâ—ated followes not as Iames doateth Therfore the fruits doe iustifie Let therfore our aduersaries be packing with their Iames And praefat in Epistol Iacobi I doe not think this was written of anie Apostle for this cause For it is directly against S. Paul and al other Scripture it attributeth Iustification to works Melancthon de sacris Concionibus to 2. fol. 23. If it cannot be mitigated with some exposition as that of Iames you see c. such simply are not to be receaued Magdeburgians Cent. 1. c. 4. The Epist of Iames doth not a little stray S. Iames ascribeth iustification to workes from the Apostolical doctrin whiles it adscribeth iustification to works and not to faith alone And Cent. 2. c. 4. The Epistle of Iames adscribeth iustice to works against S. Paul and al other Scriptures Pomeranus the first Protestant Pastor of Wittenberg in c. 4. Epist S. Iames erreth ad Rom. By this place thou maiest espie the error of the Epistle of Iames in Iâ—â—erreth ridiculously which thou seest a wicked argument beside that he ridiculously inferreth he citeth Scripture against Scripture which the Spirit cannot suffer Wherfore it cannot be numbred among the books which preach iustice Confessio Heluetica c. 15. The same he S. Iames saied not contradicting the Apostle otherwise he were to be reiected Which they would neuer say if they were assured that it were Gods word For I suppose they would not reiect Gods word in anie caâ—e Musculus in locis Tit. de Iustificatione they obiect to vs the places of Iames. But whosoeuer he was though â—e taught differently from Paul he could not preiudice truth And he addeth Impertiâ—ently That he impertinently bringeth in the example of Abraham that he abuseth the word Faith and setteth down a sentence different from Apostolical doctrin And Tit. de Scripturis plainly aâ—uocheth that he holdeth it not for Authentical Hence it is euident that Protestants agree not about their Canon or Rule of their faith For Lutherans reiect S. Iames Epistle as also diuers others which Caluinists account parte of the Rule of their faith and parte of Gods word Euident also that Caluinists must iudge their brothers Lutherans to haue a most desperate cause For as Whitaker writeth Respon ad Rat. 1. Campiani who cannot defend their religion vnles they laie violent hands vpon the Scripture and break the sacred authoritie of diuine books they must needs haue a naughtie and desperate cause But so doe al Protestants who denie S. Iames Epist Morton to 2. Apol. l. 1. c. 1. Al corruption of Gods word deserueth Gods thunderbolt And the same Whitaker l. 2. de Script p. 218. It is most of al necessarie that the Sic etiam cont 1. q. 3. c. 3. A certain Canon most necessarie certain Canon of Scriptures be vndoubted among Christians But so it is among Protestants For they are not agreed about the certain Canon of Scriptures And yet as Laude saieth sec 38. n. 8. What scripture is Canonical is a great point of faith Sec. 3. n. 12. If she the Church at this day reckons vpmore books within the Canon then heretofore she did then she is changed in a main point of faith the Canon of scripture And Hooker l. 1. § 14. Of things necessarie the very chiefest is to know what books we are bound to esteeme holie See infra c. 15. n. 7. SECOND CHAPTER VVhether al things that are in Scripture be plain and easie to be vnderstood or no FIRST SECTION Protestants sometimes affirme LVther de seruo arbitrio to 2. fol. 426. It is published by the wicked Sophisters that some things in Scripture are hard and that al are not open Ibid. fol. 440. I say of al the No parte of Scripture obscure Scripture I wil not haue anie part of it to be saied obscure In psal 37. to 3. fol. 10. If anie of their Papists number appeal and say we need the exposition of Fathers the Scriptures are obscure Thou shalt answer that this is fals No book in al the world is more clearly written then the Scripture which if it be compared with al other books is like to the sun before al other light Whervpon said Tailor in his Epistle dedicat of his libertie of Prophesing p. 47. so confident Luther sometimes was as he said he could expound al Scripture Gerlachius to 1. Disp 1. p. 9. We say al the Scripture is so clear as it Al scripture clear needeth no interpretation at al. Zanchius de Scriptura to 8. col 408. How can the Scripture be called obscure in anie parte of it Et col 409. If the Scripture be not obscure in anie parte as we shewed before much less in In euerie parte those things which are necessarie to Saluation Whitaker contro 1. q. 4. p. 341. Al the Scripture The whole Scripture is plain and clear Plessie of the Church c. 5. p.
p. 376. and c. 14. p. 399. Contro The onelie sufficient means 2. q. 5. c. 6. 9. Chillingworth c. 2. n. 3. scriptures be the sole Iudge of Controuersies that is the sole rule for man to iudg them Sole Rule by And he inscribeth that Chapter thus scripture the onely rule wherby to iudg of Controuersies Where § 32. he saieth I cannot know anie doctrin to be a diuine and supernatural truth or a part of Christianitie but onely becaus the scripture saies so And where saieth the Scripture that it self is the word of God Who wil see more Protestants may read Zuinglius in Hospin part 2. Histor fol. 23. Bernenses ibid. fol. 52. Beza Apol. contra Sanitem p. 289. and in Colloq Montisbel p. 10. Whitaker l. 1 de Script p. 146. l. 3. p. 483. l. 9. contra Dureum sec 64. Morton to 2. Apologiae l. 1. c. 45. 46. 47. 49. l. 5. c. 12. he saieth Matters of faith must relie onely on the light of the letters of faith Martyr in Disput Oxon p. 143. and Pareus Colleg. Theol. 3. disp 2. affirme that Scripture is the onely Onelie external infallible means external infallible means to get faith and as necessarie to the saluation of the Church as meat to life as also Pareus before said and Whitaker also White in his Defense p. 69. The whole rule of the Churches iudgment Vvhole Rule is onely scripture onely scripture onely scripture and nothing but scripture SECOND SECTION Protestants sometimes denie it PRotestants doe diuers waies denie Scripture to be the sole or entire rule of faith First in formal termes For thus Chillinhworth c. 2. n. 8. p. 55. when Protestants affirme against Papists that the scripture is a perfect rule of faith their meaning is not that by scripture al things absolutly may be proued which are to be beleued For it can neuer be proued by scripture to Not al things absolutely a Gainsayer that there is a God or that the Book called the scripture is the word of God Ibid. n. 155. p. 114. scripture is not a Iudge of Controuersies but a Rule to iudge them by and that not an absolutly perfect Rule but as perfect Not an absolutey perfect Rule as a written Rule can be which must alwaies need something els which is ether euidently true oreuidently credible to giue attestation to it See also n. 156. Feild l 4. de Eccles c. 15. we doe not so make the scripture the Rule of our faith but that other things in their kinde are Rules likewise in such sort as it is not safe without respect had vnto Not safe by Sctipture alâ—ne them to iudg of things by Scripture alone Hooker l. 1 § 14. Albeit scripture doe profess to contein in it al things which are necessarie to saluation yet the meaning cannot be simply of al things Not simply al things necessarie which are necessarie Secondly they confess that Scripture is no sufficient Rule to beleue that it self is the word of God or who are Schismatiks Hooker l. 2. § 4. It is not the word of God which Scripture can not assure vs that it iâ— the word of God doth or possibly can assure vs that it is the word of God By what then are you infallibly assured Is it by the word of man Laude Relat. sec 16. p. 70. There is no place in scripture which tels vs that such books conteining such and particulars No place in Scâ—iptuâ—e are the Canon and infallible wil and word of God And p. 69. That scripture should be fully and sufficiently known as by diuine and infallible testimonie lumine proprio by resplendencie of that light which it hath in it self onely and by the witnes that it can so giue to it self I could neuer yet see cause to allow P. 80. The light which is in Scripture itself is not bright enough it cannot beare sufficient witnes to itself P. 88. Where he Hooker speaks so Can not bear witnes to it self sensibly that Scripture cannot beare witnes to it self nor one parte of it to an other that is grounded vpon nature which admits no created thing to be witnes to it self and is acknowledged by our Sauior Sec. 25. n. 6. The Iudge shal be the Scripture and the Primitiue Church Primitiue Church iudge Chillingworth c. 2. n. 11. p. 52. Scripture we say is the rule to iudge controuersies by yet not al simply but al the controuersies of Christians of those that are already agreed vpon this first Not al controuersies by Scripture principle That the Scripture is the word of God n. 27. When Scripture is affirmed to be the rule by which al controuersies of religion are to be decided those are to be excepted out of this generalitie which concern the Scripture it self Ibid. Your Negatiue Conclusion That these questions Not controuersies â—bâ—ut Scripture it self touching Scripture are not decidable by Scripture you needed not haue cited anie reason to proue it it is euident by itself Which he often repeateth as n. 29. 46. 52. 156. And n. 27. The question whether scuh or such a book be Onely by the Church Canonical scripture affirmatiuely cannot be decided but onely by the testimonie of the ancient Churches And n. 35. you demand whether that by the Churches Assured by the Church consent they are assured what scriptures are Canonical I answer yes they are so And wheras you infer from Church iudge of the Scripture hence This is to make the Church Iudge I haue told you already that of this controuersie we make the Church Iudge Feild l. 4 de Eccles c. 7. To him that doubteth of both old andnew Testament we must not alleadg the authoritie of ether of these but some other thing Morton to 2. Apol. l. 5. c. 14. It is that which we wold haue That Scripture is to be accounted Iudge of those who beleue the scripture Which is plainly to confess that it is not Iudge of al. And Ibid. c. 10. We account not scripture the onely but the supreme Interpreter Not onely Scripture And c. 57. Protestants doe not so make the scripture the supreme Iudge of Controuersies as therfore they refuse the iudgment of Councels And l. 3. de Missa c. 3. The Iudgment of sense in Sense a ground of Protest fâ—ith sensible obiects is a notable ground of faith Whitaker Contro 1. q. 5. c. 6. He leeseth his labor who out of scripture disputeth against those that denie the scripture Against such we must dispute out of the testimonie of the Church or vse other arguments l. 1. de Script p. 92. The Creed of the Apostles is the rule of faith Creed is the rule Plessie of the Church c. 3. The question with the Donatists was more for matter of fact then of right as who had first failed in Charitie offended the Schisme not decided by Scripture Communion opened the gate
Chillingworth c. 2. § 3. p. 53. scriptures being the sole Iudge of Controuersies that is the sole Rule for man to Iudge them by For wee mean nothing els § 11. p. 57. To speak properly as Not properly a Iudge men shold speak when they write of Controuersies in religion the scripture is not a Iudge of Controuersies but a Rule onely and the onely Rule for Christians to iudge them by Ibid. § 10. We denie not but a Iudge and a law might wel stand together but we denie that No iudge apointed by God there is anie such Iudge of Gods apointment § 12. Which conclusion that though the Scripture may be a Rule it cannot be a Iudge I haue already granted § 23. There is not anie publikly authorized Iudge to determin Controuersies in religion nor anie necessitie there should be anie The same he hath § 85. And § 104. speaking Scripture cannot be a Iudge truly and properly The scripture is not a Iudge nor cannot be hut onely a sufficient Rule for those to Iudge by who beleue it to be the word of God § 155. This assertion That scripture alone is Iudge of al Controuersies in faith if it be taken properly is nether a fundamental nor an vnfundamental point of faith nor no point of faith at al but a plain falshood It is not a Iudge of Controuersies but a Rule to iudge them by Potter sec 2. p. 32. The Scripture is Iudge or rather Rule of Controuersies Whitaker Contro 1. q. 1. c. 2. The Scripture is the same in the Church which the law is in the common wealth Moulins de Iudice Contro c. 13. If our aduersaries think not that the title of Iudge ought to be giuen to the Scripture at least they shold not deny it title of Rule and this is that which we require namely that our faith be ruled by onely Gods word But nether wold this content them vnles Gods word be expounded as they would haue it which were to make themselues the rule of iudging EIGHTH CHAPTER VVhether Scripture be to beleued to be Gods vvord vvith diuine and infallible assurance FIRST SECTION Protestants sometimes affirme LAude Relat. sec 16. p. 72. suppose it aggreed vpon that there must be a diuine faith cui subesse non potest Scripture must be known with diuine faith falsum vnder which can rest no possible error That the books of scripture are the written word of God Ibid. p. 66. This is agreed on by me that scripture must be known to be scripture by a sufficient infallible diuine pro of See him p. 64. and p. 75. After a man once beleue his faith growes stronger then ether his reason or his knowledg p. 86. Beleif is firmer then anie knowledg can be becaus it rests vpon diuine authoritie which cannot deceaue See ibid. p. 105. and p. 114. 115. Likewise sec 33. p. 227. Moral certaintie is not Moral certaintie not sufficient strong enough in points of faith See him sec 19. p. 125. sec 16. cit p. 74. Reason without grace cannot see the way to heauen nor beleue this book Reason not sufficient in which God hath written the way Potter sec 5. p. 2. Faith is saied to be diuine and supernatural First in regard of the Author or efficient cause of the habit and act of diuine infused faith which is the special grace of God Secondly in regard of the obiect as things beleued which are aboue the reach of mere nature or reason Thirdly in regard of the formal reason or principal ground on which faith chiefly relyeth and into which it is finally resolued which is diuine Reuelation or authoritie of God If it faile in anie of these it is no diuine or supernatural faith P. 7. The assent of diuine faith is absolutly diuine which Faith is absolutly diuine requires an obiect and motiue so infallibly true as that it nether hath nor can possibly admit anie mixture of error or falshood p. 10. supernatural faith must be absolutly vndoubted and certain Sec. 6. p. 59. The assent of faith is more certain if it be possible then that of sense or science or demonstration becaus it rests on diuine authoritie which cannot possibly deceaue Sec. 5. cit p. 40. diuine faith must haue a diuine foundation that can not deceaue Caluin 1. Instit c. 7. § 5. Lightned by his vertue we beleue not by our own or other mens iudgment that the scripture is from God but aboue humane iudgment we resolue most assuredly euen as if we saw God there that it came from Gods own mouth by the ministerie of men See him ibid. § 4. and c. 6. § 2. And both he 3. Instit c. 2. § 6. 7. 16. in Cathechismo c. de fide Beza in Confes c. 4. sec 5. Luther in psalm 14. to 3. define faith to be Faith most certain and infallible A most certain assurance and Fulk in Rom. 8. Nota 9. to be an Infallible assurance White in his Way p. 2. Faith must be infallible or certain that is free from error and such as cannot deceau◠vs. P. 10. Our faith must be withful assurance and perswasion SECOND SECTION Sometimes they denie CHillingworth c. 1. § 8. p. 36. Of this hypothesis That al the articles of our faith were reuealed by God we cannot ordinarily haue anie rational and acquired certaintie more then moral But moral certaintie C. 2. § 3. p. 53 The controuersie wherin the scripture it self is the subiect of the question cannot be determined but by natural reason Ibid. § 32. p. 65. Natural reason built on principles common to Reason last resolution of Protest faith al men is the last resolution into which the Churches authoritie is but the first inducement Item § 24. p. 62. I know no other natural and rational means to be assured herof of the incorruption of Scripture then I haue of anie other books incorrupted For though I haue a greater degree of rational and humane Humane assurance assurance of that then this in regard of diuers considerations which make it more credible That the Scripture hath been preserued from anie material alteration yet my assurance of both is of the same Moral assurance kinde and condition both moral assurances and nether physical or mathematical Scripture no materia obiect of faith Ibid. § 32. p. 65. The Scripture is none of the material obiects of our faith but onely the means of conueying them vnto vs. § 35. p. 66. Of this controuersie which books be Canonical wemake the Church the Iudge but not the present Church but the consent and testimonie of the ancient and primitiue Church which though it be but a highly probable inducement and no demonstratiue enforcement yet me thinks you should not denie but it may be a sufficient Probabilitie a sufficient ground of Protest faith ground of faith Ibid. § 152. p. 112. The priuiledg of not being in possibilitie of erring
they denie the Vulgar latin to be authentical becaus it is a Translation For as Whitaker c. 8. cit sayeth An Interpreter translateth authentical Scripture but maketh not his Translation authentical Scripture See Morton to 2. Apol. l. 1. c. 14. p. 71. White in his Way p. 23. The conclusion Translation not a Rule That the English translation is not the Rule may be granted P. 1â— Al translations be to be tried by the original Hebrew and Greek And a Rule is not to be ruled it self Morton in Whites Defense c. 28. p. 259. What English Protestant euer No infallible affirmed that our Translations were infallible or took them for the Rule Tailor in his libertie of prophesing sec 4. n. 7. Is there anie man that hath translated perfectly or expounded Nor authentik infallibly No translation challengeth such a praerogatiue as to be authentik but the vulgar latin Pareus Colleg. Theol. 2. D. 1. We say that onely the Hebrew edition of the old testament and the Greek of the New is authentical Sic etiam Collegio 1. D. 14. Moulins of the Iudge of Contro part 2. c. 6. p. 378. Common sense telleth that translations are not to be receaued but as far as they are agreable to the originals TENTH CHAPTER VVhether the Scripture be to be beleued to be the vvord of God onely for the testimonie of the Church FIRST SECTION Protestants sometimes affirme SPalatensis l. 7. de Repub. c. 1. n. 9. To enquire which books are Canonical The Church hath that alone singular and onely rule that the Vniuersal Church ask herself and what she in actual exercise holdeth seek and plainly know And l. contra Suarem c. 1. n. 34. I shew that nether Councels nor Popes nor Fathers nor Church can otherwise define which books be Canonical which not but by the onely testimonie of the whole Church Chillingworth c. 2. n. 7. The question Onely by the Church whether such or such a book be Canonical Scripture cannot be decided affirmatiuely but onely by the testimonie of the ancient Church The like he hath n. 35. 42. And ibid. n. 1â—4 It is vpon the authoritie of vniuersal tradition that we would haue them beleue the Scripture See him supra c. 8. sect 2. And c. 1. n. 7. I grant that Christ hath founded a visible Church stored with al help necessarie to saluation particularly with sufficient meanes to beget and conserue faith to mantein vnitie and compose schismes to discouer and condemn heresies and to determin al controuersies in religion which were necessarie to be determined I grant that this means to decide controuersies in faith and religion must be endued with an vniuersal infallibilitie in whatsoeuer it propoundeth for a diuine truth C. 2. n. 3. It is superfluous for you to proue out of S. Athanasius and S. Austin that we must receaue the sacred Canon vpon the credit of Gods Church vnderstanding by Church the credit of tradition We wil say with Athanasius that onely four Gospels are to be receaued becaus the Canons of the holie and Catholik Church vnderstand of al ages since the perfection of the Canon haue so determined Whitaker l. 1. de script p. 46. We cannot beleue but by the testimonie of the Church as by the ordinarie means SECOND SECTION Protestants sometimes denie it LAude in his Relation sec 16. n. 1. p. 60 The tradition of the Church taken and considered alone is Tradition of the Church not sufficient so far from being the onelie that it can not be a sufficient proof to beleue by diuine faith that Scripture is the word of God n. 19. p. 80. The Tradition of the present Church is too weak becaus it is not absolutly diuine Ibid. 25 p. 88. If Scripture hath an other proof nay manie other Scripture can approue â—t self proofs to vsher it and lead it in then no question it can proue and approue it self Potter sec 5. p. 6. The testimonie of present Church though it be not the last resolution of our faith yet it is the first external motiue to it It is the key or dore which lets men into the knowledg of diuine misteries But the faith of a Christian finds not in al Not â—nie sure ground this anie sure ground wheron finally to rest or setle itself til it arise to greater assurance then the present Church alone can giue The same must al Protestants say who ether teach that the testimonie of the Church is fallible or that the Scripture hath a sufficient light to shew it self to be Gods word Humfrey ad Rat. 3. Campiani p. 210. We say that an argument taken from the authoritie of the Church simply Churches authoritie litle worth in our Academic is little worth effecteth nothing p. 212. No firme firme and irrefragable argument can be taken from the Church militant Brefly no argument firme and solid is taken from aniâ— Church vnles it be the Apostolik Whitaker Controu 1. q. 3. c. 3. Scripture known without the Church Without the Churches iudgment it may be known to be Christs voice and true Scripture Cont. 2. q. 5. c. 18. It is most fals that we cannot beleue this to be true Scripture but by the testimonie of the Church l. 2. de Script p. 280. who is led with the proper testimonie of the Church doth follow but humane testimonie And ibid. saieth it is mere humane l. 1. p. 112. The voice of the maisters of the Church may be publik but Pastors authoritie of no moment their authoritie is but priuat that is of no moment l. 1. de Scriptura p. 16. An argument which is taken from the bare testimonie of the Church for to confirme the Scriptures or anie parcel therof I say is vnualid vneffectual vnfit to perswade l. 2. p. 235. â—he Church hath Hath no authoritie in matters of faith no authoritie in matters of faith l. 3. p. 345. The iudgment of the Church considered by itself is mere humane Caluin in Act. 15. v. 28. Fond Papists think there is some authoritie in the Church ELEVENTH CHAPTER VVhether Scripture be the formal cause of Protestants beleuing vvhatsoeuer they belleue as of faith FIRST SECTION Protestants sometimes affirme 1. WHitaker l. 1. de Scriptura c. 5. sec vlt. p. 58. Whatsoeuer we beleue Vvhatsoeuer they beleue is foâ— Scripture we beleue for the scripture which is the external cause of faith I mantein that in kinde of external cause we beleue not for the testimonie of the Church but for the authoritie and testimonie of the scripture it self which alone in the ministerie of the Church is the external principal cause of faith For faith riseth not of the testimonie it self of the Church but onely of the authoritie and diuinitie of the scripture And p. Onely for Scripture 69. Not for the authoritie of the Church by which we are taught but for the authoritie of the scripture it self we acknowledg the scripture
authoritie of beleuing And ibid. c. 4. p. 392. Our faith must relie vpon an external a Chilling c. 1. n. 7. Laude sect 33 p. 2. 8 Field l. 4. c. 7. infallible means and which is an external infallible means causeth faith Potter sec 5. p. 7. The assent of diuine faith is absolutly diuine which requires an obiect and motiue so infallibly true as that it nether hath nor can possibly admit anie mixture of error or falshood And what external means had men to beleue ordinarily before there was Scripture but the Church For what external infallible cause did they beleue but for the Church or was the beleif of euerie man for those 2400. yeares Prophetical or miraculous without anie external infallible motiue or cause What motiue so infallibly true as that it could not possibly admit anie mixture of error or falshood had the ordinarie Beleuers before there was anie Scripture beside the Church EIGHTEENTH CHAPTER That Scripture hath not proposed points of faith in al places vvhere faith vvas had 1. THis is euident by the testimonie of S. Ireney who l. 3. c. 4. saieth that in his time manie Barbarous Nations beleued in Christ Augustin l. 1. de Doctr. Christ. c. 39. without letters or inck which made Whitaker Contro 1. q. 6. c. 7. to confess that some Barbarous men for a time wanted Scriptures and that for a Scripture not simply necessarie time doctrin may be conserued entire without writing and that hence is rightly concluded that Scripture is not simply necessarie And l. 1. de Script c 14. sec 4. p. 159. Those Barbarians of whome Ireney speaketh who had saluation written in their hearts were indeed true Christians though they knew not Scripture But saieth he they were not simply ignorant of the Scripture becaus they held the doctrin of the Scripture But I replie that Scripture and doctrin of Scripture are different and relatiuely opposit Moreouer the doctrin of Scripture is no Proposer to beleue but the thing proposed to be beleued And we speak of the Proposer of points of faith not of points of faith or doctrin of faith proposed Though therfore these Barbarians beleued the doctrin which is in Scripture yet they beleued not it by means of Scripture We therfore ask by what infallible external means they beleued it if not by the Church For some infallible means they must haue had to beleue in ordinarie course as Whitaker and Potter cited in the former Chapter confess and is euident And howsoeuer the doctrin or sense of the Scripture may be saied to be the Scripture becaus it is the more principal parte of Scripture yet in this question of the Proposer of points of faith it ought not to be meant by the word Scripture becaus the doctrin of Scripture is the points of faith and is that which is to be sufficiently proposed and beleued and so it is not the Proposer but the Proposed Wherfore Whitaker So also Vvhite in his Vvay p. 2â— and in his Defensep 259. loco iam citato and Contro 1. q. 3. c. 10. equiuocateth For when Catholiks argue that the Church is ancienter then Scripture becaus it was before anie Scripture Or that Scripture is not necessarie to faith becaus diuers Nations beleued without Scripture he answereth that the Church is not ancienter then the word of God None beleued without knowledg of that doctrin which is in Scripture For Scripture is Vvhitaker Contr. 2 q. 5. c. 19. Praedicatio verbum â—c iptum ratione differuns not the word of God or doctrin of God simply taken but the word or doctrin of God written Wherfore it is a Sophisme à Coniunctis ad diuisa to speak of Gods word simply when he should speak of Gods word written For Catholiks speak of the word or doctrin of God written not simply taken and confess that the word of God simply taken is ancienter then the Church and that none can beleue without this doctrin becaus it is that which is to be beleued And they ask what is the infallible external cause for which this doctrin or word of God was beleued of those Barbarians seing that could not be the letter of God or the Scripture which they had not Ether therfore they beleued the word of God and doctrin of Scripture for no external infallible cause and so they beleued miraculously and extraordinarily or they beleued it for the infallible authoritie of the Church When therfore Whitaker saieth that Scripture is the L. 1 de Scrip. c. 11. sec 1. Contr. 1. q. 6. c. 9. 14. Caluin 1 Instit c. 6. §. 2. Vide supra c. 5. sec 1. onely sufficient means to beleue ether he meaneth by Scripture the letter of Scripture or the sense if the letter those Barbarians had not nor blinde and ignorant men haue that means to beleue if the sense that is not the means to beleue but the obiect to be beleued and we ask what is the infallible external means for to beleue this sense For as Whitaker saieth l. 1. de Script p. 151. Wee seek some external means for which we beleue the Scripture And Contro 2. q. 4. c. 3. To interpret Scripture without means is Enthusiastical Anabaptistical and extraordinarie For the spirit now teacheth only by means and such as the means are such must needs be the Interpretation 2. Protestants Confessions that al things which are to be beleued are not in Scripture are related supra c. 5 sec 2. to wit That al things absolutly cannot be proued by scripture not al things simply that it is not an absolutly perfect Rule not safe to iudge by Scripture alone that scripture cannot assure vs cannot proue itself to be Gods word That Schisme cannot be decided by scripture NINTEENTH CHAPTER That Scripture doth not clearly enough propose al points of faith 1. THat Scripture doth not clearly enough propose al points of faith is euident First becaus as we haue already proued it teacheth not al points of faith immediatly and much less so clearly as is necessarie to beget diuine faith of them al Secondly becaus Scripture nowhere saieth that it teacheth al points of faith so clearly And therfore Protestants can haue no diuine faith that it teacheth al points so clearly as is necessarie to faith Thirdly becaus the Scripture itself saieth that in it are some hard and difficult things 2. Petri 3. And Acts 8. When S. Phillip had asked the Eunuch whether he vnderstood what he read in Scripture He answered And how can I vnles somes hew me and the place which he read was of the passion of Christ which is a most necessarie point of faith Whervpon Whitaker l. 2. de Scriptura p. 229. saieth The Eunuch without Philip nether beleued nor vnderstood what was sufficient to saluation And yet he was a pious man And Luke 24. Iesus beginning from Moises and al the Prophets interpreted to them in al Scriptures which were of him And what
needed he to interpret the places of Scripture which were of him if they had been of themselues clear enough to beget faith And yet the knowledg of Christ is a point most necessarie Fourthly holie Fathers frequently say that the Scripture is obscure or hard to be vnderstood whose testimonies I omit for breuities sake And to say they meane not of anie point of faith as Protestants say is mere voluntarie Fiftly if the Scripture were plain enough in al points of faith there would need no gift of Interpretation for points faith For to what end need Interpretation where there is claritie enough to breed faith 2. Finally this is so euident as Whitaker Contro 1. q. 4. c. 1. saieth When he Bellarmin maketh this See sup c. 〈◊〉 sect 2. the state of the question whether Scripture of itself be so clear as without Interpretation it sufficeth of itself to end and decide al Controuersies of faith he fighteth without an aduersarie For in this he hath not vs for Aduersaries And ibid. They say but falsly that we think that Scripture without interpretation sufficeth to decide al Controuersies Behould Scripture of itself and without Interpretation sufficeth not to end al Controuersies of faith Caluin also 4. Instit c. 7. § 25. being vrged that the words of the institution of the Eucharist did plainly teach the real and substantial presence of Christ answereth As if you could cast the gift of Interpretation out of the Church which giueth light to the word So that the Scripture doth not clearly enough teach what the Eucharist is without the light Interpretation And yet it is a great point of faith And the same is euident in the dissentions of Protestans about so manie points of faith For they being forsooth holie men would not gainsay clear Scripture At least true learned and holie men could hardly fal into anie errors in faith becaus al points therof were clearly set down in Scripture And yet S. Hierom. l. 2. contra Pelagium and S. Austin l. 2. de Baptis c. 1. 5. l. 3. c. 14. and De dono perseuerantiae c. 21. say it is hard euen for the best learned not to fal into some such errors And we see it in S. Cyprian and his Fellowes and in others 3. Protestants Confessions that al points of faith are not clear enough in Scripture may be seen supra c. 2. sec 2. and c. 4. sec 2. TWENTITH CHAPTER That the Scriptures proposal is not necessarie in ordinarie course to haue diuine faith 1. THat the Scriptures proposal of points of faith is not necessarie in ordinarie course to haue diuine faith is euident First becaus the Scripture no where saieth it Secondly becaus the Scripture is not the external formal cause of faith as we haue shewed that the authoritie of the Church is Thirdly becaus diuine faith was for more then a Caluin 1. Instit c. 6. §. 2. See supra c. 17. 18. 2000. yeares before there was anie Scripture Fourthly becaus euen after Scripture was there was in S. b L. 3. c. 7. Irenes time faith among some barbarous nations where was no Scripture And this is so euident that although Protestants must needs say the contrarie becaus commonly they teach as we saw c. 11. sec 1. that Scripture is the vtmost formal cause of their faith without which cause vndoubtedly there can be no formal faith yet sometimes they confess it Whitaker Contro 1. q 6. c. 7. Hence he concludeth Therfore scriptures are not simply necessarie Rightly And it is clear out of which Protestants grant that there was diuine faith in the world for 2000. yeares before anie Scripture was and since Christ also where there was no Scripture which conuinceth that Scripture nether of its nature nor of Gods institution is an absolutly necessarie means in ordinarie course to haue faith For then the Barbarians of whome L. 3. c. 4. S. Ireney speaketh could not haue had diuine faith And Chillingworth c. 2. n. 159. saieth scripture is not so much of the being of Christian doctrin as requisit to the wel being of it And Vvhy Scripture is not the sufficient Proposer out of al which we haue hitherto saied of Scripture it is euident that it is not the Al sufficient Proposer instituted by God for to beleue with diuine faith For first it is no intellectual person as doubtles a proper Proposer of points of faith is Secondly it proposeth not al points which God wil haue vs to beleue with diuine faith Thirdly it doth not propose clearly enough al the points of faith which it proposeth Fourthly it proposeth not points of faith to al kindes of men who are capable of external proposal Fiftly it hath not been in al times nor in al places when and where diuine faith was Sixtly in ordinarie course it is not necessarie to haue diuine faith Al which agree to the proper Proposer of points of faith instituted by God But now hauing seen what the Scripture is not let vs see what it is For though it be not the proper Proposer of faith instituted by God yet it hath manie excellent properties conducing to that end ONE AND TWENTITH CHAPTER That the Scripture conteineth the summ of Christian faith and al things that are necessarie to be beleued of al kinds of men explicitly 1. THat the Scripture conteineth the summe of Christian faith and al things necessarie to be explicitly beleued of al kinds of men is manifest First becaus it conteineth the misterie of the Trinitie the Incarnation and al the Articles of the Apostles Creed Secondly becaus the Scripture professeth this For Ioan. 20. v. 51. it is said These are written that you may beleue that Iesus is Christ the sonn of God and that beleuing you may haue life in his name And S. Luke c. 1. It seemed good vnto me hauing diligently attained to al things from the beginning to write to thee in order good Teophilus that thou maist know the veritie of those words wherof thou hast been instructed Where it seemes that both S. Ihon and S. Luke profess that they wrote in their Gospel the summe of Christian faith and al that is absolutly necessarie to saluation Rom. 15. v. 4. Whatsoeuer are written are written for our learning that by patience and comfort of scriptures we may haue hope And if we may haue hope why not faith 2. And this Fathers teach as we shal see in the next Chapter And this is al which some Protestants a Laude sect 17. p. 117. Potter sect 4. p. 96. Morton to 2. Apol. l. 1. c. 19 Vvhite Defense c 29. p. 270. Plessie de Eccles c. 4. p. 85. Sum of religion desire though in words they wil seem to say more Whitaker Contro 1. q. 6. c. 6. We affirme that the summe of our Religion is written Q. 4. c. 4. If he confess that the knowledg of Christ is manifest in Scripture surely we desire no more For this is as
much as we desire Ibid. If by al the scripture he mean the summe of doctrin necessarie to euerie one for saluation then we Knowledg of Christ Necessarie to euerie one acknowledg the argument and say it is al clear Againe If he confess that the scripture is like an open book for the misteries of our Redemption truly we haue not to demand anie more For thence wil follow that al things are manifest in scripture which are necessarie to saluation which is the ground of our Defense Morton to 1. Apol. l. 2. c. 9. after he had cited out of Coster these words We denie not but that the chiefest points of faith necessarie to euerie ones saluation are clearly enough set down in scripture saieth A pure and right doctrin of Protestants And in his Appeal l. 2. c. 28. scriptures be Al fundamental points the perfect treasurie of al fundamental Principles of faith Musculus in locis tit de Nomine Dei p. 425. Al things could not be namely expressed in scripture which desire of Gods glorie doth require it sufficeth that the summe of them Sum and general rules and certain general rules should be inserted in scripture to which we might frame al our life Humphrey ad Rat. 2 dam Campiani p. 114. We know that cases or points of law cannot be set down in lawes as Aristotle and Lawyers say wel yet the summ of al religion Summe of religion and al heads of faith are conteined in those writings out of which al our dogmes may be fully and abundantly drawn as out of fountaines Caluin l. 2. de lib. arbit p. 151. Not al sermons were taken word for word yet their Gospel was faithfully drawn into a summe which may fully suffice vs. 3. Now that Catholiks teach that Stat. leâ—on l 13. de Principijs c. 6. Bellar. l. 4. de Verbo Dei c. 11. Gordon Cont. 1. c. 21. 32. the summ of Christian religion and al things necessarily to be beleued explicitly of al men are conteined in Scripture Protestants themselues confess For thus Rainolds in the Preface to his Conclusions citeth out of the Preface of Gregorie 13. in Biblia Regia In these Books See Vvhitâ—k Cont 2 q. 5. c. 20. Morton to 2. Apol l. 1. c. 19. in 〈◊〉 p. 317. Châ—lling c. 〈◊〉 §. 80. are explaned al the Misteries of our religion And ibid saieth The Church of Rome itself doth acknowledg that the whole doctrin religion and faith which leadeth the Faithful to saluation and life by the true worship of God is conteined in Gods word Whitaker Contro 1. q. 6. c. vlt. Bellarmin confesseth Vvhole doctrin of religion Al dogmes simply necessarie to al. Vvhite Vvay p â—3 and in Defense 〈◊〉 35. Potter sect 4. p 95. that al Dogmes simply necessarie to al men are had in the Scripture Laude Relat. sec 11. n. 1. Bellarmin confesseth that al things simply necessarie for al mens saluation are in the Creed and the Decalogue See him sec 20. n. 3. See also Chillingworth c. 2. n. 144. c. 3. n. 80. Potter sec 4. p. 95. sec 5. p 4. 13. 4. Wherfore the true difference between vs is not whether al things simply necessarie to be explicitly beleued or al necessarie to euerie one be in Scripture but whether al things anie way necessarie or necessarie to anie men be in Scripture For they wil haue al points that are of faith to be ether actually conteined in Scripture or to be clearly inferred out of it as we shewed supra c. 9. sec 1. Nay Rainolds in his first Conclusion defendeth that the Scripture teacheth whatsoeuer is behooful for saluation which he often repeateth so that Vvhatsoeuer is behooful they wil haue not onely al things necessarie but also al things behooful to saluation to be conteined in Scripture And neuertheles they confess that it doth not teach that itself is the word of God which with them is the most fundamental point of al. Wheras we confess that it conteineth al which we acknowledg to be fundamental that is by Gods institution absolutly necessarie to saluation so that in effect we grant more to Scripture then they doe though they in words giue more to it then we 5. I add also that the Scripture sufficiently teacheth the far greater parte of points of faith This I proue becaus the Fathers heretofore and other Catholiks since haue confuted al most al the heresies that haue risen by plain testimonies of Scripture Herevpon Catholik writers as we heard Protestants Confess c. 13. sec 1. say they haue plain Scripture in al places for the Catholik faith an in al Controuersies crie Plain euident manifest Scripture And herevpon also both Fathers and Catholiks sometimes by the word Scripture vnderstand the whole word of God becaus it conteineth the far greater and principaller parte of the word of God Catholiks saieth Stapleton Act. 17. v. 2. expresly teach that the far greatest parte and in general In general al doctrin of faith al doctrin of faith may be and must be gathered out of Scriptuie 6. Moreouer I add that the Scripture teacheth mediatly euerie point of faith becaus it sendeth vs to the Church which teacheth vs al points of faith S. Austin l. 1. cont Crescon c. 33. Albeit of this matter there be no example brought out of holie Scriptures yet euen in this matter the truth of the same holic Scriptures is held when we doe what b Present Church now seemeth to the whole Church which the authoritie of the same Scriptures doth commend that seing the holie scripture cannot deceaue whosoeuer feareth to be deceaued by the obscuritie of this question let him of it ask the same Church which the holie Scripture sheweth without al doubt And the like he saieth in other places And Protestants in Colloq Ratisb sess 6. p. 144. confess That it seemeth a faire saying By means of the infallible authoritie of the Church al matters of faith or manners may be deduced out of scripture Hence appareth how vntruly D. Potter sec 5. p. 12. saied of vs They teach that much of the obiect or matter of faith is not conteined in Scripture anie way TWO AND TWENTITH CHAPTER That the Scripture teacheth plainly enough the summ of Christian faith and al things absolutly necessarie to be beleued explicitly 1. THat Scripture teacheth plainly enough the summ of Christian faith and al things absolutly necessarie to be beleued explicitly I proue becaus as is shewed in the former Chapter it teacheth al such points and that it teacheth them clearly enough appereth by that it teacheth them in the plain and vsual sense of these words which is to teach plainly enough as can be by writing And this may be shewed by Induction though al the Articles of the Apostles Creed which a Catechimus Trident p. 13. conteineth al the points which are absolutly necessarie to be beleued explicitly and is called of the b
August serm 194. de Temp. See more infâ—a c. 24. Laude sec 11. § 11. Plessie de Eccles c. 4. Leo Epist â—om 13. See him 〈◊〉 de vnit c. 1. 3. 5. 7. 10. 11. 16. 18. 20. Fathers Regula fidei And of ordination the Councel of Trent sess 23. c. 3. saieth that by the testimonie of Scripture it is manifest that grace is giuen by ordâ—nation And sess 13. c. 1. professeth that Christ gaue his Bodie to his Apostles in plain and express words and in a most manifest sense And proueth al most al its Decrees of faith by manifest places of Scripture The same also teacheth S. Austin l. 2. de peccatorum meritis c. vlt I beleue that herein the authoritie of scriptures would be most clear if man could not be ignorant of it without loss of promised saluation And l. 2 de Doctrina Christiana c. 9. In those things which are plainly set down in scripture are found al which contein faith and manner of life In which words I note those If man that is if man could not be ignorant of it without loss of Saluation which clearly shew that he speaketh of things necessarie to be actually beleued of al men And in the second place he saieth not which contein al faith but which is necessarie to saluation and which before he had called Regula credendi And l. 3. c. 2. he saieth the Rule of faith is gathered out of the plainer places of scripture And the Rule of faith or Rule of beleif conteineth not al faith but al that is absolutly necessarie to Saluation For a Rule is not to contein but to regulate al. Regula dicta est eo quod recte ducit nec aliquem trahit D. 3. apuâ— Gratian. aliorsum 2. Nether is this contrarie to that which Fathers and Catholiks say that the Scriptures are hard or obscure First becaus to say that the Scriptures are easie for the summ of Christian faith and points by Gods apointment absolutly necessarie to be beleued explicitly of al is not to say absolutly that the Scriptures are easie but onely that they are easie in some parte and that a smal one too Secondly becaus a way may be said dangerous if in some parte it be so though not in al partes so the Scripture may be said hard and obscure if in some parte it be such Thirdly becaus though the Scripture may be easie to be vnderstood yet it may be hard to be infallibly sure that we rightly vnderstand it without the assurance of the Church THREE AND TWENTITH CHAPTER That the Scripture is necessarie to the better being of Christian faith 1. THat Scripture is necessarie to the better being of Christian faith is euident both by what the Apostle saieth 2. Tim. 3. Al scripture diuinely inspired is profitable to teach to reproue to instruct c. and also by what hath been saied in the former Chapter that it teacheth al points fundamental or absolutly necessarie to be beleued explicitly of al that it teacheth the most points of Christian faith in sending vs to the Church which teacheth them al. Besids it helpeth to remember better what we are to beleue it describeth what is the true Church and which are the Notes and giueth testimonie to her And it is a main confirmation of the true Christian faith and a great confutation of heresies contrarie to it and the onely armes proper to Christians which they haue against most heretiks For they denying the Infallibilitie of the Church Councels or Fathers and reiecting al testimonie of miracles leaue the true Christian Church no proper armes to fight against them but the Scripture which God hath made to be of so great esteem among Christians as S. Austin saieth None wil refuse Scripture who wil be accounted in anie sort a Christian And otherwhere No Christian wil goe against scripture no quiet man against the Church no man in his wits against reason And Vincentius Lyrinensis c. 39. addeth we must ether impugne older heresies only with scripture or auoid them being condemned by General Councels Moreouer it is not likelie that ether the holie Writers would haue been so careful to write or the Church to conserue the holie Scripture if it had not been thought to haue been in some sorte necessarie to Christian faith And what great necessitie soeuer some Protestants pretend that there is of Scripture Whitaker confesseth that there is no absolute necessitie of it and that some parte of Scripture helpeth though not to the being yet to the better being of faith And Chillingworth that it is not so much of the being of Christian doctrin as requisit to the wel being of it as we shewed c. 11. sec 2. which is but in other termes to say as we doe that it is but necessarie to the better being of Christian faith and religion So that indeed they make no greater necessitie of Scripture then we doe whatsoeuer they pretend in words as we shewed before that they say that the Scripture conteineth not so much as we say nor is more clear then we say it is yet becaus sometimes they pretend the contrarie we wil now answer to their obiections FOVRE AND TWENTITH CHAPTER Protestants arguments out of Scripture that it conteineth al points of faith ansvvered 1. THeir chiefest place out of Scripture that it conteineth al points of faith is 2. Tim. 3. Al scripture diuinely inspired is profitable to teach to reproue to correct to instruct in iustice that the man of God be perfect instructed to euerie good work out of which they inferr that the Scripture sufficiently teacheth al points of faith Catholiks answer First that S. Paul speaketh onely of the old Testament is as euident becaus much of the Newâ— was not then written as also becaus he saieth that Timothy had known it from his Childhood and he had not known the New Testament from his Childhood And if Protestants wil say the Old testament sufficiently teacheth al points of faith they make the New Testament needles which none of them dare say at least it were not necessarie For how can the New testament be necessarie if the old be sufficient And I think they wil not say the New Testament is not necessarie And that S. Paul speaketh of the New testament Protestants nether proue nor can proue wheras we proue plainly that he speaketh onely of the old Testament 2. Their second answer is that the Apostle saieth not that the Scripture is sufficient but onely saieth profitable And a thing may be profitable which is not sufficient Their third is that the Apostle saieth not that the Scripture is profitable to teach al things to correct al things to reproue al things to instruct in al things but simply to teach to correct to reproue to instruct so that by to euerie good work he comprehendeth not euerie particular good work but al kinds of good works as are teaching correcting reprouing instructing And so three waies they answer sufficiently