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.
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
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.
letter or vvord of God cannot sufficiently propose to men anie thing to be beleued vvith diuine and infallible faith 1. THat Scripture taken by it self alone without attestation of the Church that it is the letter or word of God doth not sufficiently propose to vs or to speak more properly that in Scripture or by Scripture alone is not sufficiently proposed to vs anie thing to be beleued with diuine and infallible faith is euident becaus al the Scriptures sufficient proposal a Sup c. 1◠sect 1 dependeth on this that it self is the word of God And b Sup. c. 5. sect 1. it self saieth not anie where that it is the word of God and if it did anie where say it that saying would require an other word of God to say the same of it and so forward without end And this is so clear as Hooker l. 2. § 4. Laude Relat. sec 16. p. 70. and 88. Potter sec 5. and Chillingworth c. 2. doe both grant it and proue it and likewise al other c Sup. c. 6. sect 2. Protestants who grant that the light of the Scripture is not so great that without the Church shew it to vs we can see it And indeed al Protestants should grant the same who confess as we related l. 1. c. 14. that the preaching of the Church is necessarie to engender diuine faith For if that be necessarie as we haue proued l. 1. c. 11. 12. 13. 14. we cannot beleue the Scripture to be the word of God before the Church preach it to vs. 2. But it is against those Protestants who as we related supra c. 6. sec 1. auouch that Scripture in it self hath such and so much diuine light as by it self alone it can be infallibly known to be the word of God But beside that this great light is denied by most of their fellowes as is shewed c. 6. cit sec 2. and feigned without al sufficient ground as shal hereafter appeare it may be clearly refuted For as Laude loco cit p. 7. saieth wel If this inward light were so clear how could there haue been anie varietie among the ancient Beleuers touching the authoritie of S. Iames and S. Iudes epistle and the Apocalyps For certainly the light which is in the Scripture was the same then which is now And I add How could the Lutherans not see this light in S. Iames Epistle as wel as the Caluinists Nether can it be pretended that this is becaus the Holie Ghost doth not sufficiently lighten their eyes becaus this light may be seen euen by natural reason as Whitaker Hooker White and other taught supra c. 8. sec 2. 3. Besids this light great or less is not fit or apt to the end for which it was feigned For it was feigned to defend that beleif That Scripture is the word of God dependeth not on the testimonie of the Church but proceedeth of the Scripture it self And clear light cannot cause beleif Light causeth not faith but sight or vision which is of things not appearing Hebrewes 11. but onely causeth certain knowledg or vision And not light but onely authoritie is the formal obiect of faith For as the Apostle saieth Faith is of hearing not of sight And S. Austin l. devtilitate Credendi c. 11. That we beleue we owe to authoritie So that light wanteth both the material obiect of faith which is Things not appearing Haebrae 11. and also the formal obiect which is Authoritie And therfore Whitaker l. 2. de Script p. 227. 319. 235. l. 1. p. 77. 116. 122. often times granteth that though certain knowledg That the Scripture is the word of God may be had without the testimonie of the Church yet denieth that diuine faith therof can be had without the Churches preaching becaus the Apostle saieth plainly How shal they beleue without à Preacher And Faith is of hearing And Potter sec 5. p. 8. That Scripture is of diuine authoritie the Beleuer sees by that glorious beam of diuine light which shines in Scripture and by manie internal arguments found in the letter it self So this light breedeth sight not faith Beside How doe Beleuers How doe Beleuers se◠see If therfore the Scripture can sufficiently propose nothing to be beleued with diuine faith til it self be beleued with diuine faith to be the word of God as is certain the natural knowledg or vision which one may haue that the Scripture is the word of God without the Churches testimonie serueth not to the end for which it was deuised Besids I hope they wil not say that their diuine faith That al that is in Scripture is true is resolued into natural Sup c. 8 se 1. knowledg That the Scripture is the word of God as Chillingworth seemeth to say c. 2. p. 53. 72. For so the ground and foundation of diuine and infallible faith should be natural humane and fallible knowledg Moreouer this internal light is no word of God but at most a qualitie of the word of God and nothing can be the material obiect of diuine faith and beleued but what is the word of God or saied of God Wherfore ether they must shew where God hath saied that Scripture is the word of God or they can neuer beleue it with diuine faith or they must say that they can beleue that with diuinefaith which God hath neuer saied which is most absurd And into this absurditie al Protestants must fal who say they beleue with diuine faith that the Scripture is the word of God and yet denie that there is anie vnwritten word of God which saieth That the Scripture is the word of God d Sup. c. 5. sect 2. For doubtles there is no such written word as themselues confess 4. Moreouer this light great or less is ether in the letter or words of the Scripture or in the sense therof Some Protestants seem to say that it is in the letter or words For thus Whitaker l. 1. de Scrip. p. 25 We beleue the Scriptures for the most diuine character P. 88. That they Scripture known by the words are the Scriptures is known by the stile and phrase P. 104. The Scripture doth shew à certain kinde of diuinitie in the verie words phrase and in al the forme of the speech And p. 113. That it came from God is euident by the inscription the hand the seal the things and al the letter◠And Contro 1. q. 6 c. 9. As if by the verie inscription to the Romans it were not euident that it is Pauls And Laude sec 16 p. 83. He that beleues resolues his last and ful assent That the Scripture is of diuine authoritie into internal arguments found in the letter it self But beside that this internal light in the words of Scripture is merely feigned it is clearly refuted becaus so al men should see it who can read the Scripture And also becaus the words of Scripture are such as men first inuented and haue
honor and reuerence as the Queen and plainly Goddess of traditions And l. 1. c 36. relateth the foresaid words of Brentius and alloweth them Feild of the Church l 4. c. 20. Though we reiect the vncertain and vain traditions of the Papists yet we receaue the number and names of the Authors of books diuine and Canonical as deliuered by tradition The number authors and integritie of the partes of these books of Scripture we receaue as deliuered by Integritie of Scripture beleued by Tradition tradition Bel in his Downfal art 7. p 134. We receaue this tradition that the Scripture is the word of God p. 135. And so this tradition is not excepted but virtually included in our affirmation Moulins of Traditions c. 3. and 2◠we reiect not al traditions for Scripture itself is a tradition Carleton in Consensu de Scriptura c. 9. I wil say freely what I think I think there are some Apostolical traditions euer conserued and to be conserued iu the Church For Austin said not in vain what the whole Church obserueth c. So he proued Baptisme of Infants to be an Apostolical tradition so also before him Origen From Apostolical traditiou we receaued the true Canon of Scripture and the true sense of the Canon From hence the Church doth celebrate the Lords day Canon and sense of it receaued by Tradition Aretius loco 33. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles Creed what books are Canonical which is the true exposition of scripture Item Vniuersal traditions necessarie to be obserued are the Apostles Creed which books be Canonical which is the true exposition of the chiefest places of scripture Laude Relat sec 16. p. 104. when the Fathers say we are to relie vpon scripture onely they are neuer to Note this be vnderstood with exclusion of Tradition in what case soeuer it may be had not but that the Scripture is abundantly sufficient in and to it self for al things but becaus it is deep and may be drawn into different senses and so mistaken if anie man wil presume vpon his own strenght and go single without the Church sec 11. p. 44. Some traditions I denie not true and firme and of great both authoritie and vse in the Church as being Apostolical And why is not the Churches tradition concerning Scripture one of these Ibid. As for that tradition That the books of holie Scripture are diuine I wil handle that hereafter And sec 16. cit p. 81. Against this tradition That the books of Scripture are the word of God the Church of England neuer excepted Sess 15. p. 57. It is not denied that this baptisme of infants is an apostolical tradition and therfore note to be beleued Protestants in Colloq Ratisb sess 11. Our aduersaries bring that tradition of Scripture of which there is no Controuersie at al among vs. And sess 1. We grant that Moyses books are Moyses that this is a tradition by the testimonie of the Church which could witnes that Moyses books were put into the Ark. Chillingworth c. 2. § 45. The Canon of Scripture as we receaue it is built vpon vniuersal tradition The Canon is built vpon vniuersal Tradition Vniuersal Tradition rule of Controuersies § 155. Vniuersal tradition is the Rule to iudge al Controuersies by § 114. It is vpon the authoritie of vniuersal tradition that we wold haue them beleue Scripture And though sometimes he teach that this vniuersal tradition is but humane and fallible and consequently Supra c. 2. sect 2. grant his faith of the Scripture and al that is in it is but humane and fallible as we haue seen before yet c. 3. n. 45. he auoucheth it to be as infallible as the Scripture For thus he writeth you were to proue the Church infallible not in her traditions which wee willingly grant if they be as vniuersal as the tradition of the vndoubted books of Scripture is to Vniuersal tradition as infallible a◠Scripture be as infallible as the Scripture is Ibid. § 46. If you can of anie thing make it appeare that it is tradition we wil seek no farther Hooker also l. 3 § 8. If Infidels or Atheists chance at anie time to cal it Scripture in question this giueth vs occasion to sift what reason there is wherby the testimonie of the Church concerning scripture and our own perswasion which scripture itself hath confirmed may be proued a truth infallible Lo the Churches testimonie is a truth infallible And we may rest our assurance vpon a truth infallible and such is more then an inducement to faith Brentius also in the words afore cited saieth the Churches tradition concerning Scripture is certain firme and vndoubted And Morton saieth Protestants reuerence it as it were the Goddess of traditions 7. Moreouer they grant that it is a point of faith That scripture or the Bible is the word of God and as such it is put in their Confessions of faith Nay Hooker l. 1. § 14. saieth Of Anglica art 6. Gallica art 3. Belgica art 4. things necessarie the verie chiefest is to know what books we are bound to esteem holie l. 3. § 8. The main principle whervpon our beleif of al things therin conteined is that the scriptures Protestants main Principle are Oracles of God himself Laude Relat sec 11. § 2. calleth it prime principle of faith sec 16. § 2. Great principle in Diuinitie § 6. Great principle of faith the ground and proof of whatsoeuer is of faith P. 104. Cheifest principle P. 110. Main principle of Diuinitie Chillingworth c. 2. § 11. First principle Whitaker l. 2. de Scriptura p. 218. It is most of al necessarie that the certain Canon of scriptures be vndoubted among Christians Vshers Reioinder p. 63 Of al things this is most sure and ought to be beleued that the scripture is the word of God But this most necessarie most sure this prime this great this main point of faith is no written word of God For thus Laude sec 16. p. 70. There is no place in scripture which tels vs that such books conteining such and such particulars are the Canon and infallible wil and word of God Hooker l 1. § 14. Being perswaded by other means that these Scriptures are the Oracles of God Note themselues doe then teach vs the rest l. 4. § 4. It is not the word of God which doth or possibly can assure vs that we do wel to think it is in his word White in his Way p. 48. The certaintie of the Scripture is not written indeed with letters in anie particular place or book therof And I hope it is not written with Ciphers See more of their like Confessions supra c. 5. sec 2. 8. And yet Hooker l. 5. § 21. saieth We haue no word of God but the Scripture No word of God for their main Principle Whitaker Contro 2. q. 5. c. 18. We acknowledg no other word then written what doctrin soeuer is
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
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
and the Apostles and Euangelists were of greater authoritie and excellencie then the scripture of the new testament And neuertheles the Prophets Apostles Euangelists and Primitiue Church were men Wherfore God not only can but hath giuen to men authoritie infallible simply diuine made their voice his voice made it a sufficient cause of diuine faith and such as into it we maie resolue our faith 6. To al these confessions of Protestants that the authoritie and veracitie of the Prophets Apostles Euangelists and Primitiue Church was diuine and infallible I add that generally Protestants confes that the true Church of God of what time soeuer is Infallible in fundamental points of faith as I shewed parte 1. l. 1. c. 7. And they must needs confes it vnles they wil say the Church of the time since the Apostles is perishable For if it be errable in fundamental points it is perishable becaus fundamental points are essential points and without which the Church cannot stand no more then a house can stand without a fundation as is euident and themselues confess And besides if it should not hold al points necessarie to Saluation which can neuer agree to the true Church of God it should faile of the end for which God instituted it which was to bring men to saluation Now this Infallibilitie of the Church in fundameÌ„tal points cannot be natural as issuing from the nature of the men who are the Church as is manifest Therfore it is supernatural and diuine proceeding from Gods special assistance and vertue of Christs promise that she doe not err in such points And if Churches Infallibilitie in fundamental points be supernatural and diuine proceeding from Gods special and effectual assistance to that purpose it may iustly be giuen as a sufficient external cause why we beleue any fundamental point as that the scripture is the word of God See Vvitaâ—er l. 3. de script p. 4 28. Wherfore ether Protestants must denie this to be a fundamental point of their faith which yet some of them account so fundamental as that vpon it their beleif of alother points dependeth or they cannot denie but that we may beleue with diuine faith that the scripture is the word of God becaus the present Church doth testifie so and that her authoritie is not only an Introduction or inducement to beleue the scripture to be the word of God as b Vvhitaker l. 2. descrip p. 234. Potter sec 5. p. 8 Hooler l. 3. §. 8. Laude sec 5. n. 25. Chilling c. 3. p. 150. they vse to say but a true and sufficient external cause therof For it cannot be denied but that infallible diuine authoritie or veracitie can be in its order a sufficient cause of infallible and diuine faith And if the Churches infallibilitie in some points of faith be diuine voluntarie and vaine it is to denie it to be such in al points of fâ—ith For if she be fallible in some points of faith what assurance can we haue that she is diuinely infallible in others as S. Augustin rightly said of the scripture Besides her diuine infallibilitie in onely fundamental points were to no purpose for us seing we know not certainly which are those fundamental points which not Moreouer al points of faith sufficiently proposed are equally to be beleued of vs with diuine faith and therfore there must be diuine authoritie in the proposer for them al. I add also that Protestants teach that the word or voice of a minister absoluing a penitent is infallible and Protestants make ministers voâ—â—e Gods voiâ—e equiualent to Gods voice and as much to be beleued as if God spoke to him from heauen as is to be seen in the Apologie of the Confess of Auspurg c. de poenitentia Perkins Cathol reform Cont. 3. c. 3. Fulk of Priesthood p. 168. And if one Ministers voice be such much more the voice of the Church 7. And out of these confessions of Protestants of the infallible and diuine authoritie of the Prophets Apostles Euangelists we maie see First how fondly some c Vvhitaker l. 1. descrip p. 24. â—26 l. 3. p. 419. cont 2. q. 4. c. 1. Laude sect 16. n. 6. Petter sec 5. Châ—lling c. 3. n. 50. Protestants argue The present Church is men Therfore it is not infallible in matters of faith As if the Prophets Apostles Euangelists had not been men Secondly how vntruly Laude saieth sec 16. p. 65. That special immediat reuelation is necessarily required to the verye least degree of diuine authoritie For besids that he affirmeth that without all proof it is manifestly refuted by their grant of infallibilitie of the present Church in fundamental points For if she be infallible in such highe and diuine points she is such without immediat diuine reuelation Besids himself sec tit p. 51. granteth that such and so great assistance of Christ and his Holie Ghost as is purposâ—ly giuen to that effect is enough to make the authoritie Vvhat assistance suffieth to make â—uine infâ—llibilitie of anâ—e companie of men diuine and infallible And if such and so great assistance wil suffice to make infallible and diuine authoritie then special immediat reuelation is not needful for that purpose And surely it were greatly to restraine the Omnipotencie of God that he cannot giue the verie least degree of diuine authoritie but by special reuelation and that what so euer special assistance of his without that were not sufficient to that purpose Moreouer S. Luke c. 1. professeth to haue written his Ghospel by hearsay Thirdly we maiesee how impiously wrote Whitaker controu 2. q. 5. c. 11. The Apostles are not simply to be Protestants wil examin the Apostles heard but to be examined to the Rule of scripture l. 1. de script c. 10. sec 8. No mans testimonie of God and of his word can be sufficient And l. 3. c. 19. p. 500. I beleue Moises but not for Moises The like he hath ib. p. 402. 404. and other where often Ibid. c. 8. p. 409. The Apostles giue al authoritie of iudging to the Scriptures take none to themselues l. 2. p. 294. Nether Pauls nor the Apostles authoritie was reason or Rule of beleuing l. 1. c. 2. p. 41. Noman beleued for Ihons testimonie onely c. 7. p. 78. The command to heare the Apostles was not simple for what soeuer they shold say Simple obedience and beleef is due to Christ onely l. 3. c. 3. p. 383. Nones but Gods testimonie of himself is sufficient And Laude Relat. sec 16. p. 107. were the Apostles liuing and should tel vs that they spake and writ the verie Oracles of God yet this were but their own testimonie of themselues and so alone not able to enforce beleif on others For wil they haue the Apostles to be examined and their testimonie vnsufficient which they haue granted to be simply diuine the voice of God altogeither infallible to be beleued for it self sufficient to cause faith and into
gross ouersight 3. The third argument may be taken from that if the Church be not infallible in matters of faith there is no external formal cause sufficient to beget diuine faith For as I e See infâ—a l. 244. shâ—wed c. 2. there is no formal cause of beleef but authoritie nor anie formal authoritie but in some Author nor anie Author but some intellectual person or companie of intellectual persons and faith we cannot haue in ordinarie course without some formal external cause sufficient to engender infallible faith f Vvhitaker l. 1. descript p. 64. l. 3. p. 39â— See infra c. 17. n. 4. And no person on earth can be pretended in which infallible authorities should be if not the Church 4. The fourth argument shal be this The Churches authoritie in preaching or proposing al Christs doctrin is not natural or humane but supernatural and diuine Therfore it is infallible in doing that The consequence is euident becaus diuine authoritie is infallible The antecedent I proue out of those words of Christ to his Apostles Teach al Nationâ— baptizing them c. teaching Math. vlt. them to keepe al that I haue commanded you Where Christ gaue no humane or natural authoritie to his Apostles but supernatural and diuine And what authoritie of teaching or baptizing he gaue to them he means also to their successors els these should haue no authoritie to preach or baptize as also becaus that authoritie was giuen to the Apostles for the good of the Church and therfore was to endure as long as the Church endureth moreouer the Churches authoritie to preach or propose al points of faith is diuine Therfore also her authoritie to testifie and persuade that it is Gods word which she preacheth is diuine The Antecedent is proued already The consequence I proue becaus persuasion that it is Gods word which the Church teacheth is the end of her preaching it And if God giue her duine authoritie for the means doubtles he giueth the like for the end becaus the end is more desired then the means and the means desired but for the end And if the Churches authoritie in testifying or perswading what she preacheth be diuine doubtles it is infallible in testifying it For diuine authoritie to perswade is infallible Further more the Churches authoritie can force vs to beleue the scripture to be Gods word Therfore her authoritie is diuine and infallible The consequence is clear becaus no authoritie can force vs to beleue diuine matters but what is diuine The antecedent Protestants grant For thus Whitaker contr 1. q. 3. c. 7. I answer as often before that we are forced by the Churches authoritie to beleue these books to be canonical And can fallible authoritie force 5. The fift argument for the Infallibilitie of the Church in matters of faith shal be taken from the great and manifold inconueniences or absurdities which necessarily follow of the denial of it As first that Christ hath giuen vs no competent or fit Iudge of controuersies of faith For if the Church be fallible she is no competent or fitt Iudge of Infallible matters and the scripture cannot be a Iudge becaus à proper iudge is an vnderstanding person and iudgment an act of vnderstanding And this is so clear as now g See infra l. 2. c. 7. sect 2. Protestants confess that the scripture is no proper Iudge And want of a competent Iudge would make coÌ„trouersiesendles And as Hooker saieth in the preface to his book § 6 of this we are right sure that Nature Scripture and Experience it self Scripture nature experience require a â—udge of controuersies so also Tailor in lâ—bertie of prophsing sect 6. n. 1. haue al taught the world to seek for the ending of contentions by submitting it self vnto some iudicial or definitiue sentence whervnto nether parte that contendeth may vnder anie pretence or coler refuse to stand Wherfore to refuse a Iudge who can pronounce such a definitiue sentence in contentions about matters of faith is to resist Nature Scripture and Experience An other great inconueniencie which denial of the Churches infalli ilitie breedeth is that it openeth a way to heresies and schismes For vpon pretence of the Churches erring in some matters of faith a plain gap is opened to depart from her profession of faith as heretiks doe or from her communion in Sacraments as Schismatiks doe And al sufficient means of ether conserâ—â—ng or restoring vnitie in faith and communion quite taken away First becaus al sufficient external authoritie which is the secondarie formal obiect of faith is taken away Secondly becaus as we shal proue hereafter and h See infra l 2. c. 5. sec 2. Protestants now confess the Scripture nether teacheth al points of faith nor al those which it teacheth doth it teach so clearly as is requisit to beget infallible faith Thirdly Experience sheweth this in Protestants who denying the Church to be infallible haue nether vnitie in faith or communion nor yet anie hope of it as i Cataubor Epist ad R. Iacobum Caluin Antid Concil sess 7. Laâ—de sect 38. p. 360. Confess Martyr in Hospin part 2. Histor fol. 245. Whitaker contr 2. q. 〈◊〉 c. 8. cout 3 q 6. c. 2. respons ad Rainoldum p. 8. Laude sec 38. n. 23. Potter sec 2. p. 38. Chillingworth c. 2. § 85 and others Nether wil it serue them to k Laude sect 26. n 3. Chilling c. 2. p. 61. say that they haue sufficient means of vnitie in fundamental points becaus the scripâ—â—â—e teacheth them plainly and as for diuision in Not-fundamental points that destroieth not the substantial vnitie of faith or of the Church First becaus themselues confess the Scripture teacheth not 〈◊〉 See infra l. 2. c. 5. seâ—t 2. al fundamental points secondly becaus they m See part 1. 〈◊〉 1 〈◊〉 6. confess they know not which are fundamental points Which Not fundamental points Thirdly becaus diuision in anie point of faith sufficiently proposed or of communion is a substantial diuision of true faith and Church as I haue clearly proued parte 1. l. 2. c. 5. And as Laude saieth sec 32. p. 226. If controuersies arise in the Church some end they must haue or they wil tear al in sunder 6. An other great inconueniencie is that by denying the Churches infallibilitie we take away al external infallible proof that the Scripture is the word of God and therfore this question How know you the Scripture to be the word of God much troubleth Protestants and as Laude saieth sec 16. p. 65. britâ—geth some of them to infidelitie For as he confesseth ibid. p. 66. Scripture must be known to be Scripture by a sufficient Sâ—ripture must be proud by some word of God and by some infal authoritie infallible diuine proof and that such a proof can be nothing but the word of God And p. 64. It seemes to me verie necessarie that we be able to proue the books of
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
hearing the word of God and the ministerie of the Church is necessarie in ordinarie course for the begetting of faith P. 9. The Church ordinarie propounder of faith God hath apointed an outward ordinarie means to present and propound diuine verities to our faith and this ordinarie means we grant is the Church Is not this to grant in plain termes that the Church is the ordinarie proposer of faith apointed by God P. 10. The Church is one cause to wit inductiue or preparatiue without which men ordinarily doe not beleue P. 6. The testimonie of the present Church is the first external motiue of our faith it is the key or dore that lets men into the knowledg of diuine misteries Laude sec 16. p. 73. No man may expect inward priuat reuelation without the external means of the Church vnles perhaps the case of necessitie be excepted Hooker l. 3. § 8. we al know that the first outward motiue leading men to esteeme of the Scripture is the authoritie of Gods Church Chillingworth c. 1. p. 63. Whether such or such a book be canonical Scripture affirmatiuely cannot be decided but by the testimonie of the ancient Churches P. 52. we take the Scripture vpon vniuersal tradition P. 66. Of this controuersies which books be canonical we make the Church the Iudg The consent and testimonie of the ancient and primitiue Church P. 72. 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 P. 96. It is vpon the authoritie of vniuersal tradition that we would haue them beleue the Scripture c. 3. § 38. p. 150. The Church is a necessarie introduction to faith Couel art 4. Doubtles it is a tolerable opinion in the Church of Rome that the Scriptures are holie and diuine in themselues but so esteemed by vs for the authoritie of the Church See Whites defense p. 251. 254. 3. Nether doe they onely confess this but also confess that the Scripture teacheth it The confession of Auspurg c. de potestate Ecclesiasticâ Eternal iustice the holie Spirit life euerlasting can not be had but by the ministerie of the word and Sacraments as Paul saieth The confession of Bohemia art 10. They grant that none can haue true faith vnles he hear the word of God according to that of Paul Faith is of hearing And againe how shal they beleue in him whome they haue not heard And the Protestants in their Conferencie in Maspurg in Hospin parte 2. Historiae Sacram fol. 77. agreed that the holie Ghost speaking of the ordinarie waie giueth Vocal word of God faith to none vnles a sermon or vocal word goe before but he worketh faith by and with the vocal word where and in whome he pleaseth Rom. 10. Caluin 4. Instit c. 1. § 5. God inspireth faith but by the Organ of his Gospel as Paul admonisheth that faith is of hearing Ibid. Vve must hold what we haue cited out of Paul that the Church is not builded otherwise then by external preaching In 1. Cor. 3. v 6. Note in this place that preaching of the word is necessarie nothing can hinder but God can infuse faith whiles we sleep if he wil without help of man but he hath decreed otherwise to wit that faith is of hearing The same he hath Hebr. 4. 1. Tim. 3. and Ephes 4. Beza in colloquio Montisbel p. 407. The ordinarie means by which faith is ordinarie cause infused is by hearing the word of God Rom. 10. wherfore these two causes are alwaies ioined to wit the Holie Ghost and hearing of the word of God Bucer in Rom. 10. The Apostle knew that God can cal al men without the ministerie of men yet he simply wrote how shal they beleue in him of whome they haue heard nothing Hyperius vpon the same place This it is That al beleue and inuocate God it is necessarie that they first heare the Gospel and be taught Daneus l. de visibili Ecclesia p. 1069. Paul saieth Faith is of hearing not of priuat reading Whitaker l. 1. de Scriptura p. 29. Vvhat thou obiectest of the Apostle how shal they beleue him whome they haue not hear doth demonstrate that preaching is necessarie to â—aue right faith of God P. 39. I am not ignorant how necessarie the ministerie of the Church is both to begett and confirme faith and if you vrge I can grant that what is beleued is beleued by the ministerie of the Church For God hath set that order in his Church that faith be of hearing and hearing of the word of God The like he hath p. 41. 100. l. 3. p. 396. Contro 1. q. 2. c. 15. Faith as the Apostle witnesseth Rom. 10. is of hearing And q. 6. c. 15. out of which place Rom. 10 it is euident that faith is conceaued by hearing And in his last sermon p. 694. It is certain that in those of yeares faith is of hearing as the Apostle teacheth White in his way § 27. p. 116. It wil be easily granted that the ministerie of the Church is the ordinarie means wherby we learn the faith of Christ and that no man of himself can attain to the knowledg therof but as the Church teacheth him Except in some extraordinarie cases the preaching therof is required is a necessarie condition as the text of S. Paul Rom. 10. speaketh See Potter sec 5. p. 9. and Dent in his plain way p. 250. 4. Out of which confessions of Protestants it is manifest 1. that the Churches proposal is necessarie to beget faith 2. that her proposal is the ordinarie means and instrument by which God produceth faith in vs 3. That without her preaching there is no faith 4. That though God can beget faith without the help of the Church yet he hath decreed not to doe it 5. That we cannot beleue the Scriptures but by the means of the Church 6. That the Scripture teacheth this which is plainly to confess both that the Churches proposal of points of faith is necessarie to haue faith of them and also that we must first know the Church before we can know the Scripture and consequently that we must know the Scripture by the Church and not Vvhitaker l. 〈◊〉 de Scrip. p. 18. 49. Chilling c. 2. n. 21. the Church by the Scripture as commonly Protestants vse to teach Let them therfore tel me what Church preached Protestant doctrin to Luther and to the first Protestants of hearing of what lawful preacher he had his Protestant faith By what Churches ministerie he learnt the Protestant sense of Scriptures or say that he had not his faith of hearing but of diuine inspiration which themselues condemn in Suencfeldius Anabaptists and Enthusiasts as is to be seen in Melancthon Respons ad articulos Bauaricos fol. 172. Schusselburg to 10. catal haeret p. 30. Kemnitius 2. parte Exam. tit de Sacram. ord p. 391.
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
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
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
cause the chief principle or ground of faith and into which diuine faith is resolued Whitaker Contro 1. q. 6. c. 7. I grant that Ireney saieth some had Faith had without Scripture faith and no Scripture some Barbarians for a time had no Scripture For some time doctrin may be kept entire without writing Scripture not simply necessarie Hence he concludeth That scriptures are not simply necessarie Right And the same generally al Protestants confess And Contro 2. q. 5. c. 18. p. 548. Manie may be good Christians who neuer read scripture Ibid. q 3. c. 3. p. 320. It may be that there be manie Christians who know not the Canon of Scripture nor euer saw anie books But if Scripture were the formal cause and ground of faith faith could neuer be in anie men nor in anie time without Scripture and Scripture would be simply necessarie to faith For the formal cause of faith is alwaies necessarie to faith and simply necessarie to it becaus it is the cause or motiue for which we beleue And faith in ordinarie course cannot be but for the external formal cause of it or thus The formal cause of beleuing must be known or be beleued of al men and in al times But Scripture is not so Therfore it is not the formal cause of faith and much less the last and vttermost formal cause of faith Zuinglius in Exegesi to 2. fol. 347. We doe not think that faith can Zuinglius had his faith not out of Scripture be gathered out of words of Scripture but that words which are proposed are vnderstood by faith the Mistress Ibid. How I pray you should we gather faith of word seing we must not come to interpret Scripture but being strengthned with faith And ibid. Respons ad sermonem Lutheri fol. 372. Faith cannot be discussed or learned by words but God is the teacher of it and after we haue known it of him then we may see the same also in words Oecolampadius in Hospin parte 2. historiae Sacram. fol. 70. I my self Nor Oeâ—olaâ—padius come not to Scripture but first armed with faith Behold two principal Patriarcks of the Sacramentarians got not their faith by Scripture but by Enthusiasmes and if they got it not by Scripture surely Scripture was not the formal cause not the principal motiue not the onely sufficient means not the ground or last resolution of their faith What was then the ground or into what did these men resolue their faith but into some special priuat reuelation of which thus Whitaker l. 1. de Scrip. p. 91. It is schismatical fanatical furious to boast of or catch reuelations now beside the Scripture See Laude sec 16. p. 71 72. 73. 74 TWELFH CHAPTER VVhether Protestants had the Scriptures from Catholiks or no FIRST SECTION Protestants sometimes affirme LVther in c. 1. Galat. to 5. fol. 293. We had indeed the scripture Protestants had the Scripture from Papists and the sacraments from the Papists In 16. Ioan. to 4. German fol. 227. We are forced to grant that we receaued the holie scipture Baptisme sacraments and office of preaching from them Papists otherwise what should we haue known of al these things Whitaker Contro 2. q. 5. c. 14. Papists haue the scripture Baptisme Catechisme the articles of faith the ten Commandements the Lords praier and these things came from them to vs. Doue of Recusancie p. 13. We hould the Creed of the Apostles of Athanasius of Nice of Ephesus of Constantinople which the Papists also doe hould and the same bible which we receaued from them Scusselburg to 8. Catal. Heret p. 439. We denie not that Luther saieth that in Poperie is al Christian good and from thence came to vs. Spalatensis lib. contra Suarem c. 1. n. 34. Albeit England had the scripture the Creeds and Catholik Councels first from the Church of Rome yet c. See Alsted l. de notis Ecclesiae c. 21. p. 231. Iames Andrewes l. contra Hosium p. 3â—6 We denie not that we receaued the scriptures from you Papists Thus they and others also but by what honest way or means they had the Scripture from vs none of them telleth nor can tel And therfore they cannot clear themselues from plain theft or Sacriledg SECOND SECTION Sometimes denie it CHillingworth c. 2. n. 2. p. 52. Not from Papists Nether is that true which you pretend That we possess the Scripture from you or take it vpon the integritie of your custodie But from whome els then Catholiks they possess the Scripture nether he telleth nor anie Protestant can tel Nay himself c. 6. § 73. saieth we confess with him Luther that in the Papacâ—e are manie good things which haue come from them to vs. Sutlif in his answer to the Catholiks Supplication c. 7 n. 13. we receaued not the scriptures nor our seruice orrites from them Papists Fulk in his Refutation of Rastel p. 802. we know from whome we haue receaued the Gospel not from the Papists THIRTEENTH CHAPTER VVhether Catholiks make great account of Scripture and proue their doctrin out of it or no FIRST SECTION Protestants sometimes affirme HOspinian parte 1. Histor Sacram l. 3. p. 216. Thou hearest Reader that the book of the Gospel is had in great reuerence of Papists How greatly Catholiks honor Scripture and much honored of them Thou hearest the Reading of the Gospel to be rehearsed religiously in their Temples Thou hearest that they incense it with Frankincense and other odors yea euerie word of it euerie letter or tittle to be accounted most holie Thou hearest that the Hearers rise vp and stand at the reading of it Finally thou hearest other ceremonies to be vsed at this reading of the Gospel Luther in Math. 5. apud Morton to 2. Apol. l. 5. c. 16. The Pope and The Pope relieth on Scripture sect masters and we who relie on the scriptures doe in one sorte boast of the Gospel and word of God And apud Scoppium in Ecclesiastico c. 10. The Papists as wel as we do boast of God and his word and both alike cite scriptures and of this we agree and of Iustification they bring al most in numerable places of scripture Caluin in Luc. 22. v. 28. The Papists Papists stick fast to Scripture are foolishly superstitious whiles they stick fast to the words of Scripture 4. Instit c 17. § 20. The good Maisters that they may seem literate forbid to depart anie whit from the letter And he calleth Catholiks Catchers of sillabes froward and stubborn exacters of the letter foolish and ridiculous maisters of the letter Potter sec 5. p. 13. They Papists â—retend Scripture in euerie controuersie pretend scripture in each controuersie against vs. White in his Way p. 32. and 19. citeth these words out of Sanders l. of the Rock of the Church which was Most plain Scripture printed 80 yeares since We haue most plain scripture in al points for
the Catholik faith And himself addeth In al controuersies the Papists with whom we deale crie Plain euident manifest scripture P. 49. he citeth Bellarmin l. 1. de Verbo Dei c. 2. saying other means may deceaue me but nothing is more known nothing more certain then the scriptures that it were the greatest madnes in the world not to beleue them P. 64. some of them say the scripture is the rule and the principal Papists make Scripture a Rule rule too yea more as Bellarmin and others P. 15. Papists grant that al other authoritie is finally resolued into the authoritie of Scripture P. 17. We admit the Scripture on al hands and al the question between vs is about the Church In his Defense p. 162. Our Aduersaries Papists grant the last and highest resolutions of our faith to be into the authoritie of the Scripture Which he repeateth p. 309. 310. 3â—5 Laude sec 16. n. 24. The greatest vpholders of Tradition that euer were made the Scripture vâ—ry necessarie in al ages of the Church sec 20 n. 3. p. 120. The Roman Churches receâ—â—ues the scripture as Rule of faitâ— Iuâ—l Defense of A Rule the Apologie part 1. p. 65. p. 129. You Harding say the scriptures are so clear of your side Luther in psal 22. tom So clear on their side 3. fol. 343. We cannot ouercome the Papists bring a huge number of places of scripture for works Plessie in his preface to his book of the Church When in the time of our Fathers men began to protest openly against the abuses and traditions of the Romish Church by the authoritie of Gods word they that were then accounted famous for learning in that Church as Ecbius Cocleus Prierias and others laboured al they could to defend the said abuses by the holie scripture Behold how from the verie beginning of Protestancie Catholiks sought to defend their doctrin by Scripture Morton also tom 2. Apol l. 5. c. 21. relateth this words of Roffensis against Luther The words of the Gospel make most plainly for vs al fight for vs more clearly then More clearly then the sun the sun And ibid. l. 1. c. 37 citeth this Note of the Rhemist Testament Ioan. 4. This woman Mystically being the Church it is here signified that they which at the first beleue becaus the Church teacheth so afterward be much confirmed finding it in the Scripture also And ibid. Morton addeth yee see then that your last resolution is founded in the authoritie of the Scriptures Whitaker Contro 1. q. 1. c. 1. Papists extol the scriptures and we higly Papists extol the Scripture esteeme them and there is no controuersie that we ought to search the scriptures but how we should search them Kemnice in Epist dedicat 1. partis Exam. The Papists at this time put al the strenght and Defense of their cause in the matter of the scripture and Tradition Thus Catholiks esteem and speak of holie Scripture wheras far otherwise Luther postilla in Domin 8. post Trinitatem fol. 301. said The scripture is the book of Heretiks Christianus Protestants say Scripture is the book of Heretikr ad Portum l. contra Verronem tom 5. Rupellae p. 31 Luther said most truly that scripture is the book of heretiks The same Luther postilla in Epiphaniam It is true that Heretiks are made by occasion of scripture Daile in his Apologie c. 5. Papists reuerence the Gospels and Epistles of the Apostles as diuine bookes SECOND SECTION Sometimes denie it APologie of the Church of England parte 4. c. 18. d. 1. These men Papists alwaie abhor and flie the word of God euen as the theef flyes the gallowes Ibid. These men bid the holie scripture away as dum and fruitles Item They burn the scriptures and cal them the books of Heretiks The like hath Whitaker ad Rat. 5. 6. Campiani And Contro 1. q. 6. c. vlt. Contr. 2. q. 5. c. 6. And l. 2. de Scrip. c. 6 sec 3. And Morton tom 2. Apol. l. 1. c. 47. Martyr in 1. Cor. 15. Papists leaue no place ether to God or scripture Caluin in Gal. 1. v. 8. The Papists do furiously vex the pure and simple doctrin of the Gospel In Ioan. 4. v. 20. The Papists giue no place to Prophets or Apostles Act. 17. v. 2. Papists think nothing can be certainly gathered out of scripture Contra Anabapt p. 412. The Papists say that the holie scriptures Vide Caluin in â—oan 6. v. 60. c. 8. v. 12. 39. c. 17. v. 20. are to be let goe Luther in l. de Consilijs The Pope burieth the holie scripture in durt and dust Morton to 2. Apol. l. 1. c. 33. Cardinal Hosius was not ashamed to say impiously See his Appeal l. 5. c. 28. sâ—c 2. Tom 2. Apol. l. 5 c. 13. Potter sect 5. p. 3. It had been better if Scripture had not been written Yet ibid. confesseth This I haue read of Hosius but not in Hosius But he is ashamed to tel where he read it to wit in Iuels Apologie of the Church of England parte 4 where Iuels best excuse of a manifest lie is that some of his lying brethren had told that leud lie before him Read Cope Dial. 6. c. 19. of this faceles lie of Iuel And Hardings answer to the Apologie Hosius de Verbo Dei Bellarm. Praefat in tom 2. White in his Way p. 18. They know and confess the most and greatest points of their religion euen wel nigh al wherin they dissent from vs haue no foundation on the scripture And in his Epistle Dedicatorie Al their speâ—ch is of the Church no mention of the scriptures nor God their Father but their Mother the Church And in his Defense p. 61. accuseth Catholiks of Enmitie rebellion and contempt of scriptures Ibid. p. 346. The words of the scripture itself the Replier and his Complices despise and reuile But it is wel that both himself and his fellowes do giue him the lie herein as we saw in the former section Vshers Reionder p. 1. Papists flie from the Scripture euen as the dog flieth from the whip wherwith he is beaten they speak euil of it But now hauing shewed the manifold and main vncertainties and contradictions of Protestants touching Scripture let anie iudicious Reader iudge whether Protestants can rationally say or think that the Scripture is the onely Iudge or onelie Rule or onelie sufficient Proposer of points of faith apointed by God for to direct and guide vs assuredly and infallibly in matters of assured and infallible faith but now let vs set down Catholiks certain and constant doctrin concerning the same Onely let vs remember luthers word vpon the fift psalme No Heretiks were ouercomen by force or craft but by mutual dissension nether doth Christ fight otherwise with them then by sending amongst them the spirit of giddines and dissension FOVRTEENTH CHAPTER That Scripture taken by it self alone vvithout attestation of the Church that it is the
no diuine light in them Likewise if the light were onely in the original letters of Scripture as Hebrew and Greek no translated Scripture should haue this light and so none should know the Scripture to be Gods word but who know Hebrew and Greek Moreouer both Fathers teach and Protestants S. Hierom. Galat 1 Vvhâ—tâ—ker l 2 cont Dur. sec 1. confess that Scripture consisteth in the sense not in the letter or words of Scripture As Wotton in Whites Defense c. 28. p. 259. denieth the words to be the Rule of faith And White ibid. affirmeth the matter conteined in the words so to be Nay Whitaker himself l. 3. de Scrip. c. 4. p. 39â— saieth Nether doe I put most certain diuinitie in the written letter And surely writing or letters giue no diuine authoritie to Gods word For Gods word is of the same authoritie written and vnwritten as is euident and Protestants confess How then can writing or letters giue anie true light or brightnes to Gods word Finally I add that e Sup l 1. c. 10. n. 6. faith cannot be resolued into arguments becaus it is not discursiue but onely into authoritie For it is a simple assent to the saying for the authoritie of the saier And onely the word of God or which God hath said can be beleued with diuine faith And no collection or inference of man out of the character or letter of God is Gods word and therfore cannot be the obiect or formal cause of diuine faith Nor is this feigned light in the sense of the Scripture becaus then by it we could not beleue euerie parte of the Scipture to be Gods word For as Protestants before confessed it Sup. c. 2. sect 2. were impudencie and madnes to say that anie know the true sense of euerie parte of Scripture which is beleued to be Gods word S. Austin Epist 119. professed that there is more in Scripture which he knew not then which he knew And Whitaker l. 2. de Script p. 220. 235. saieth The Eunuch though he vnderstood not the Scriptures yet he acknowledged them and certainly knew them to be diuine And l. 1. p. 156. God hath so framed his speech that though pious men doe not alwaies clearly see what he speaketh yet they clearly see by the verie speech that it is God who speaketh What diuine light of honestie haue those words to Osee Take a fornicarian and make sonnes of fornication What diuine light of humanitie haue those words to Abraham sacrifice thy sonne what diuine light of truth haue those words that Balaams ass spake to him And the like of manie more 5. Furthermore the Deuisers of this sufficient internal light of the Scripture are not wel resolued whether not withstanding this light it need be proued infallibly that Scripture is the word of God For Laude sec 16. p. 64 saieth It seemes to mâ— very necessarie that we be able to proue the books of scripture to be the word of God by some authoritie that is absolutly diuine And ibid. p. 66. Scripture must be proued by some word of God This is agreed on by me that scripture must be known to be scripture by a sufficient infallible diuine proof And that such proof can be nothing but the word of God is agreed also by me Thus he confesseth that notwithstanding anie light in the Scripture it must be infalliby proued to be the word of God and that such proof can be none but some word of God Which if he wold constantly hold he must needs grant that there is some vnwritten word of God by which the Scripture must be proued to be his word Neuertheles himself soon after p. 104. saieth It is most But Protestants can not proue it so reasonable that Theologie should be allowed to haue some principle which she proues not but presupposes and the chiefest of these is Tat the scriptures are of diuine authoritie And the same he repeateth p. 110. Potter also sec 5. p. 26. Al Christians in the world confess the authoritie of scripture to be a Principle indemonstrable yet are we by them Papists perpetually vrged to proue that authoritie and that by scripture And Whitaker l 1. de Script 106. What Pastor euer laboreth to proue that it is God who speaketh in scriptures He by his right requireth that this be granted to him So that the chiefest principle of Protestants Theologie and that on which dependeth their beleif of al they beleue cannot be infallibly proued but must be praesupposed and freely granted and consequently they can beleue nothing infallibly as Laude p. 64. cit wel inferred For as generally Protestants teach we Sup. l. 1. c. 18. n. 1. can haue no greater certaintie of the inference then we haue of the Principle out of which we inferr it And herevpon Chillingworth as before we shewed c. 8. sec 2. consequently granted that Protestants haue but humane and moral assurance of what they beleue And as Laude saieth sec 16. p. 59. This question how doe you know scripture to be scripture driueth some of them into infidelitie Such fruits they see come of their denying the Churches infallibilitie in al matters of faith 6. Finally this sufficient internal light of the Scripture great or less hath no sufficient ground For the pretended ground therof is that the Scripture is called a light psal 118. To which I answer First That arguments taken from Metaphors Arguments taken from meâ—aphors are deceitful or similitudes are most subiect to deceipt becaus the true similitude may be easily mistaken Secondly it is not saied that the scripture or Written word and much less Al scripture is a light but simply The word of God which may be wel vnderstood ether of the word preached Gal. 1. Without which there is no faith Rom. 10. or of the ingrafted word which can saue our soules Iacobi 1. or of the word written in the hearts of the faithful Hierem. 31. Thirdly I say that the word of God is called a light not becaus it sheweth Vvhy Gods word called a light it self to be the word of God as light sheweth it self to be light but becaus it sheweth the way to heauen And therfore it is called a light to our feet which can not see but follow And in this sorte Iob. 2. 29. saieth He was an eye to the blinde not that the blinde could see him but follow his directions The like I say to that other place 2. Petri c. 1. Where he likeneth Prophetical speech to a lamp shining in a dark place For nether speaketh he of al scripture but onely of Prophesies nether likeneth he them to a lamp in that this is seen by it self but ether becaus Prophesies gaue but a darksome light of Christ in respect of the Gospel or becaus they directed to Christ as a lamp directeth in a darksome roome In like sorte the Apostles were called the light of the world Math. 5. Not becaus the world
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
vncertain whether scripture be the formal cause of their beleuing whatsoeuer they beleue or no. XII Protestants vncertain whether they had the scripture from Catâ—oliks or no. XIII Protestants vncertain whether Catholiks make great account of scripture and proue their doctrin by it or no. XIV That scripture taken by it self without the atâ—estation of the Church cannot sufficiently propose to vs anie thing to be beleued with diuine faith XV. That scripture though beleued to be the word of God doth not sufficiently propose al points of faith XVI That Scripture doth not sufficienly propose anie point of faith to al men capable of external proposal XVII That scripture hath not proposed points of faith in al times when faith was XVIII That scripture hath not proposed points of faith in al places where faith was XIX That scripture doth not clearly enough propose al points of faith XX. That the proposal of scripture is not in ordinarie course necessarie to diuine faith XXI That the scripture conta ineth the summ of Christian faith XXII That the scripture teacheth plainly the summ of Christian faith XXIII That the scripture is necessarie to the better being of Christian faith XXIV Protestants arguments that the scripture conteineth al points of faith answered OF THE AL-SVFFICIENT EXTERNAL PROPOSER OF POINTS OF FAITH FIRST BOOK THE STATE OF THE question concerning the Infalibilitie of the Church explicated FIRST CHAPTER IN the former part of this work which was of the distinction of fundamental and not fundamental points of faith I shewed that there are no such fundamental points of faith as Protestants imagin to wit such as if they be beleued suffice to haue a sauing beleefe to be a true member of the Church and to be in the way of saluation though other points of faith sufficiently proposed be not beleued nor any such not fundamental points of faith as if they be sufficiently proposed be not necessarie and fundamental to a sauing faith to a true member of the Church why treated of the sufficient Proposer and to the way of saluation but that a sufficient proposal of what points of faith soeuer doth binde to beleue them al and euerie one of them vnder pain of losse of sauing faith of being a true member of the Church and of being in the way of saluation It remaineth that we sheâ— who is this â—l-sufficient Proposer of points of faith and which is a sufficient Proposal of them And becaus as we shal proue hereafter the Church is this Al-sufficient external Proposer of points of faith and that she cannot be such vnless she be infallible in al points of faith it is requisit before we proceed to explicate what we vnderstand by the Church what by her infallibilitie what by matters of faith and what by necessarie to al and euerie one 2. First therefore by the Church what is meant by The Church we vnderstand not anie particular Church whatsoeuer either of the cittie of Rome or of anie particular Prouince and mâ—ch less anie particular person what soeuer but only the whole vniuersal or Catholike Church of Christ and we only â—n quire whether she be infallible in al points vhich she teacheth as points of diuine faith not regarding for this present whether also anie particular Church or person be infallible or no becaus it wil suffice to our purpose that the whole Church be so infallible and also because the infallibilitie of anie particular Church or person may be disputed salua fidei compage as S. Augustin speaketh 3. The second point to be explicated what by infallibilitiâ— is Infallibilitie by which we mean not freedome both from al actual error and also from al possibilitie of error as is in God euen by his nature but only freedome from al actual error in matters of faith by Gods efficacious assistance Bellarm. l 6. degraâ—â—s 4. Grâ—tia effi cax adiunctâ—m habet infallibilitatem non necessitatem abstracting whether there be also freedome from al possibilitie of error in such matters or no. And this is that kinde of infallibilitie which we attribute to Gods true Church and which is both necessarie and sufficient to her for to be a fit external proposer of faith Necessarie becaus if she were not in some sort infallible in matters of faith her proposal of such matters would not be sufficient to engender infallible faith of them And also sufficient to be an external Proposer of such matters subordinat to God who is the principal proposer of them For as it implieth contradiction that diuine faith should beleue any thing that is not true so likewise it implieth contradiction that she who by Gods assistance is free from al actual errors in matters of faith should actâ—ally errin them and therefore she is a sufficient external ground and pillar to stand or relie vpon And hence it appeareth See infra c. 9. n. 3. how superfluous it were to proue that the Church hath no possibilitie to err ether near or remote in matters of faith seing freedome from actual error in them by Gods efficacious assistance sufficeth to an external proposer of them And that the true Church of God hath this kinde of freedome from error in matters of faith is clear by Christs promises by the testimonies of the Prophets and Apostles by the attestation of the holie Fathers by the light of reason and by the confessions some times of the learnedest Protestants as we shal shew hereafter 4. The third particle to be explicated whaâ— is meaÌ„t by matters of faith is Matters of faith By which we mean only such matters as the Church proposeth to be beleued with diuine faith not such as she proposeth to be beleued with humane faith as are the liues of saints in the Breuiarie their miracles Reliques aâ—d such like 5. The fourth particle is necessarie what by Necessarie to saluation to saluation In which particle a Potter sec 5. p. 16 19. 21. laude sec 21. p. 140. â—60 seqq Protestants commonly agree with Catholiks in words that the Church is infallible but indeed they desagree two ways For first they mean onâ—ly such points of faith as by reason of the matter are b whitaker cont 2. q. 4. l. 2. Caluin 4. Institut c. 8. potter sec 5. p. 19. 23. laude p. 355 357. 358. absolutely necessarie as the passion and Resurrection of Christ and such like and not also such as are necessarie to Saluation by reason they are clearly reuealed by God and sufficiently proposed to vs. For Catholiks hold that the Church is infaillible in matters of faith which are any way necessarie to Saluation though only by reason of their clear reuelation and sufficient proposal Becaus if we beleue not al things litle orgreat clearly reuealed by God and sufficiently proposed to vs as from God we doe not beleue God to be faithful in al his words which yet to beleue is most necessarie to salâ—ation Secondely
p. 408. Faith surely relieth vpon Authoritie-Authoritie is the foundation of faith And p. ibid. principium credende ab externa authoritate pendet 509. To beleue sâ—me Authoritie is necessarie nor can anie thing be beleued without Authoritie And l. 1. p. 50. That thou saiest our faith relieth vpon testmonies not vpon arguments I grant Laude Relat. sec 38. p. 345. We doe not beleue one article of faith by fallible authoritie of humane deductions And heereupon they define diuine faith to be an Assent to diuine reuelations vpon the authoritie of the reuealer And hence it followeth that Protestants cannot beleue either Melancthoâ— in proediâ—amento qualitaâ—is â—hillingw c. 11. p. 35. Protestâ—nts can haue no formal faith of theyr bibles The Bible to be the word of God or Their copies thereof to be incorrupt for anie light they conceaue to be in them or for the maiestie or stile of them or for the excellencie of the matter becaus none of these is anie formal Authoritie or veracitie but they are qualities of the word of God which qualities may cause Knowledg or opinion accordingly as they are certain or only probable signs of Gods word but cannot cause formal faith And that Protestants haue not formal faith of the scripture they seem some times to confess For thus laude Relat. Protestant last resolution is into arguments sect 1â— p. 83. 84. 85. 101. He that beleues â—esolues his last and full assent Tâ—at the scripture is of diuine authoritie into internal arguments found in the letter it self Loe Protestants last resolution is not into authoritie but into arguments And Pottersec 5. p. 8. That the scripture is of diuine authoritie the beleuer seeth â—y that glorious beam of diuine light * Laudep 8â— 114. 115. 118. 121. 123. 3â—0 which shines in scripture and by manie internal arguments found in the letter it selfe Whitaker lib. 1. de script p. 15. We beleue for the truth of the thing which is taught or for the diuinitie of the doctrine it self So also pag. 56. 88. Which is in effect to confess that they do not formally beleue but know or as Potter speaketh see that the bible is of diuine authoritie because their assurance that the bible is of diuine authoritie is not lastly resolued into authoritie but into arguments taken out of scripture or into the lighâ—e the diuinitie or truth of the doctrin in it whereas faith is not lastly resolued into arguments or truth or light but Fides est non apparentium Heb. 11. into authoritie nor is discursiue but is a simple assent of things not appearing for authoritie 3. The third ground is that only diuine Authoritie or veracitie can be anie true formal obiect or formal cause of diuine faith This likewise is euident For humane or fallible authoritie is not sufficient to cause diuine and infallible faith Becaus the authoritie for which we beleue must be at least as sure as our beleef like as the premises for which we know the conclusion must be as sure as the conclusion And no c See infra 12. c. 8. sâ—c 〈◊〉 authoritie but diuine can be so sure as diuine faith is which implieth contradiction to be false And this Protestants confess For thus Whitaker l. 3. de scriptura p. †sic etiam p. 509. 415. Such as the doctrin and religion is which we profess heauenly and diuine such also must the reason and authoritie of beleuing be And p. 392. Our faith must rely vpon an externall infallible means And l. 1. p. 166. The effect doth not surpass the cause Potter sect 5. p. 40. diuine faith must haue a diuine foundation And Chillingw c. 2. n. 154. None can build an infallible faith vpon motiues that are not infallible as it were a great and heauie burden vpon a foundation that hath not strength proportionable And the same saieth laude sec 16. n. 5. sec 33 p. 248. Potter sec 5. p. 7. Field l. 4. of the Church c. 2. and others And hence we inferre that the authoritie or testimonie of the church in matters of faith is diuine becaus as we shal d See infrâ— c. 15. n. 6. proue and Protestants sometimes confess it is a true cause of diuine faith 4. The fourth ground is that for the authoritie of Gods church to be diuine it need not rely vpon immediat reuelation from God but his special and effectuall assistance wil suffice thereto First becaus it cannot be proued that immediat reuelation is absolutely necessarie Secondly it were derogatorie to Gods omnipotencie as if he could not make anie infallible but in one manner Thirdly becaus S. e c. 1. v 3. f Lâ—ude sec 16. p. 91. Luke professeth that what he wrote was by hear-say of such as had conuersed with Christ Fourthly becaus Protestants some times confess that such and so great assistance of Christ and of the holie Ghost as is purposely giuen to that effect is enough to make the authoritie of anie companie of men diuine and infallible 5 The fist ground is that an authoritie Authoritie truly â—â—n ne is a sufficient external cause of diuine faith diuinely infallible may be a sufficient external formal cause of diuine faith subordinat to Gods authoritie which is the principal formal cause thereof This is certain For what greater certaintie or infallibilitie can diuine faith require in its external and subordinat cause then to be truly diuine Becaus al diuine authoritie effectually assisted by God to tell nothing but truth neuer lieth as diuine faith is neuer fals and therefore is a sufficient foundation external and subordinat to Gods authoritie on which diuine faith may rely 6. The sixt ground is that veritie Verities distinct from veraâ—itie or authoritie is distinct from Authoritie and veracitie For veritie is the material object of faith and that which faith beleueth Authoritie or veracitie is the formal obiect or that for which faith beleueth veritie Wherefore veritie cannot be beleued for it self both because it hath not of it self the formal cause of beleef which is Authoritie or veracitie as also becaus that veritie which faith beleueth hath not of it self any motiue to procure assent because it is vnseen and vnapparent in it self and Formal Authoritie or veracitâ—e is noâ— in words or writings onely is apparent in Authoritie 7. The seauenth ground is that though veritie can be in words or writings as in signs thereof yet Authoritie or verâ—citie which is the formal cause of beleuing veritie cannot be in words or in writings taken by themselues For Authoritie is in some Author and veracitie in one that is verax and euerie Author or veraâ— is some intellectual person who vttereth veritie and who for his authoritie or veracitie deserueth and causeth beleef of that The formal cause of faith is the authoritie of the reuealer veritie which he vttereth Besides diuine faith as al dogrant is beleef of some diuine truth reuealed
for the authoritie of the reuealer or as Chillingworth c. 1. p. 35. saieth an assentto diuine reuelation vpon the authoritie of the reuealer And the same saieth laude sec 38. p. 344. Potter sect 5. p. 3. and others But a Reuealer is a person intelligent Therefore the authoritie of some person intelligent is the formal cause of faith and not anie words or writings which are rather the external reuelation then the reuealer And hence it is that though in holie Scripture there be diuine veritie and that which is to be beleued with diuine faith yet if scripture be taken alone by it self meerely as it is such words or writings it hath no formal authoritie or veracitie to cause its veritie to be beleued For as such it is neither anie intellectuall person nor hath any intellectuall person adioned to it for whose authoritie it should be beleued Wherefore wel said Stapleton Controu 3. q. 1. ar 2. credimus scripturam non scripturae becaus scripture hath in it self truth which is beleued but not authoritie for which it is beleued And likewise wel wrote Chillingw c. 2. p. 69. That the diuinitie of a writing cannot Note this be known for it self alone but by some extrinsecal authoritie you need not proue for no wise man denieth it And ibid. p. 114. A written rule must always need something els which either is euidently true or euidently credible to giue attestation to it And laude sect 16. p. 88. Scripture cannot bear witnes to it self nor one part of it to an other The same saieth Hooker l. 2. § 4. And g See infra l. 1. c. 14. Protestants generally confess that the scripture cannot be beleued of vs without the attestation of the Church The true cause whereof is that scripture of it self hath no authoritie but al the authoritie for which it is beleued is out of it self to wit in God who is author of it and in his Church who is witnes to it And when graue authors attribute authoritee to the scripture ether by authoritie they mean veritie or they take not scripture by it sels alone but as it is the scripture of God As in like manner they say the scripture saiâ—th this teacheth this affirmeth this speaketh this meaning God by scripture But Gods authoritie alone doth not in ordinarie course engender faith and we seeke that authoritie on earth without which Gods authoritie alone wil not in ordinarie course engender diuine faith of the scripture or of any thing els which authoritie euidently and confessedly is not in the scripture it self 8. The eight ground is that to a Four things in a proposer Proposer of points of faith properly so called there be long foure things 1. is his person 2. his Authoritie to propose such matters 3. his proposal which is his words or writings And 4 the truth proposed and signified by his words or writings For a Propoâ—er of matters of faith is a Preacher who proposeth or preacheth ether by word onely as most of the Apostles did or by writings also as S. Paul and some other Apostles Netherwords nor writings are proposers did And as their words were no Proposers but that by which they proposed so nether were theire writings anie Proposers but were that by which they proposed And of all the four said things only the twoe last are in the scripture and therefore it cannot be properly the Proposâ—r of faith but onely the Proposal if we consider the words and the Proposed if we consider the truth which the words signifie But al the foure are in the Church of God And Protestants cannot denie that she is a person or persons nor that her words or writings are her Proposals or the truth signified by them her truth Proposed Nether do they whereim Protestants grant diuine authoritie to the Châ—râ—h deny that she hath diuine authoritie to propose matters of faith as to teach Gods word and administer his Sacraments giuen to her in the last of S. Mathew onely they denie that her authoritie to testifie or persuade that which she teacheth is infallible and sufficient as an external and subordinat cause to engender diuine beleef of what she teacheth In which they do not consequently why Protestants de not speake consequently proceed For first how can the authoritie of the Church be diuine in proposing Gods word and be not infallible in proposing it secondly how can she haue diuine and infallible authoritie to preach Gods word and not haue the like authoritie to testifie and perswade that it is Gods word which she preacheth seing persuation that it is Gods word which she preacheth Persuasion is the end of preaching is the end of her preaching as is euident and Whitaker confesseth in these words l. 2. de scriptura p. 281. Preaching is instituted for persuation Would God giue to his Church diuine auctoritie for the means and not for the end seing The end more desired then 〈◊〉 the means euerie rational desirer desireth more the end then the means Thirdly Protestants grant that God hath giuen diuine authoritie to the Pastors of his Church for to gouern her Whitaker l. 2. de scrip p. 246. Ministers of the Church are iâ—strvments of the holy Ghost enduâ—d with diuine authoritie to gouern the Church committed to them And if Pastors haue diuineauthoritie to gouern the Church haue they not also diuine authoritie to persuade her that it is Gods word which they teach her Is not diuine authoritie as necessarie to Pastors for to persuade the Church as to gouern it and right beleef as necessarie to the Church as good gouernment More ouer Chillingw c. 2. p. 105. Protestants generally confess that the church of God is infallible in fundamental points and so infallible that it implieth contradiction that she should err in them And how can she be so infallible in them and be not infallible by Gods special and effectual assistance can the church of her own nature or power be infallible in such high matters aboue nature and reason Nay it seems so absurd euen to Protestants themselues to deny the church of God to haue diuine authoritie to testifie Gods truth as sometimes they deny it but restritctly as i Laude sec 16. 19. and 10. that it is not simplâ— diuine not absolutely diuine or that she is not k Potter sec 5. p. â—5 I whitaker Contr. 1. q. 3. c. 11. absolutly infallible and confess that the iudgment of the church is in some sorte diuine and call it a slander that they say the iudgment of the church is meer humane But in truth they make her authoritie in matters of faith meer humane yea less and none at al. For thus Whitaker Contr. 1. q. 5. c. 10. In the church thou shalt finde nothing but humane and therefore vncertain l. 3. de script p. 395. The perpetual testimonie of the church as far as it is of the Church is but humane testimonie p.
If anie obey not our word note him And 1. Ioan. 4. v. 6. who knoweth God heareth vs who is not of God heareth not vs In this we know the spirit of truth and spirit of error Where doubtles he speaketh of infallible knowledg of God by hearing him and infallible knowledg could not haue been by hearing him if he had not been infallible in teaching Gods truth And these testimonies of scripture doe not only proue that God can giue to men diuine and infallible authoritie or veracitie but also that he hath giuen it to some 4. That the holie Fathers thought that God can giue diuine or infallible authoritie or veracitie to men wil be euident out of their testimonies a Infra c. 7. hereafter brought to proue that he hath giuen such to the Church And Reason conuinceth that he can giue such authoritie or veracitie to men because it implieth not contradiction For what contradiction can be pretended that God can if he please effectually assist some so that they teach nothing in matters of faith but truth as he efficaciously assisteth the elect that they cannot be led into error Math. 24. And his effectual assistance maketh their authoritie or veracitie to be so diuine Infallible as we desire and is sufficient to be an external ministerial or subordinat cause of diuine and infallible faith For it implieth contradiction that who is efficaciously assisted by God to say but truth should lie And I take it to be so euident that God can giue such authoritie or veracitie to his Church or to men as I think scarce anie Protestant wil haue the face â—o denie it For this is not to make men or the Church Primam veritatem prime veritie as Whitaker fondly argueth l. 2. de scrip p. 230. but only a secondarie veritie or veracitie subordinat and depending vpon Gods prime veritie or veracitie If God can giue to men endles eternitie and yet not make them Gods why can he not also giue them infallible veritie or veracitie and yet not make them Gods or Prime veritie If he can make weakmen not to fall why can he not make the Church not to err in points of faith If he can make that the elect who are the principal part of the Church shal not be led into error Matth. 24 why can he not make the Church it self § 45. Naye so manifest it is See infra c. 15. and Cal uin in Luc. 10. v. 16. that God can giue to men this kinde of diuine veracitie or infallibilitie as Protestants themselues sometimes confess that he hath giuen it to men For thus Whitaker l. 3. de scripturâ p. 395. The testimonie of the holie Diuine Ghost is internal of the Apostles external both in their kindâ—s diuine Sufficient l. 2. p. 310. the authoritie alone of the Apostles sufficed to cause faith l. 1. p. 46. The Apostles authoritie was so great that you might safely beleue their preaching for it self P. 49. though the Apostles were men yâ—t they were so extraordinarily gouerned of the holie Ghost Râ—lied on their testimonie that most certaine faith relied on their testimonie P. 51. The Apostles for their fulnes of the holie Ghost by certaine Marks deserued assured authoritie so as we beleue them alone Controu 2 q. 3. c. 5. the Apostles did consigne the canon as most certaine organs of the holie Ghost endued with diuine authoritie l. 1. de Scrip. c. 8. p. 86. it was safe to Diuine beleue Paul but speaking Laude Relat of the Controu sec 16. p. 81. If the speech be of the prime Christian Church the Apostles disciples and such as had immediat reuelation from heauen no question but the voice and tradition of this Church is diuine not Simply dâ—uine aliquo modo in a sort but simply P. 84. In the voice of the primitiue and Apostolical Church there was simply diuine authoritie P. 85. we resolue only into Resolue into Apostolical tradition prime tradition Apostolical and scripture it self P. 91. Euerie assistance of Christ and the blessed Spirit is not enough to make the authoritie of anie companie of men diuine and infallible but such and so great an assistance only as is purposely giuen to that effect Such an assistance the Prophets vnder the old testament and the Apostles vnder the New had P. 102. we haue a double diuine Diuine testimonie altogeither infallible to confirme to vs that scripture is the word of God The first is the tradition of the Apostles themselues The other the Scripture it self And into these we doe and may safely resolue our faith Sec. Safely resolue into Tradition 18. p. 123. The Prophets testimonie was diuine Sec. 33. p. 239. Al the places Diuine ether speak of the Church including the Apostles as al of them doe and then al grant the voice of the Church is Gods voice diuine and Infallible Potter sec 5. p. 5. The prime Church I call that which included Christ and the Apostles who had immediat reuelation Simply diuine from heauen the voice and testimonie of their Church is simply diuine and Infallible Ibid. p. 30. Their general Councels authoritie is immediatly deriued and delegated from Christ sec 1. p. 25. The high preist in cases of moment had a certaine priuiledg from error if he consulted the diuine oracle by the iudgement of Vrim or by the breast plate of iudgment wherin were Vrim and Thummim wherby he had an absolutly infallible direction If anie such Absolutely infallible promise of God to assist the Pope could be produced his decisions might then iustly pass for oracles without examination Behold the high Priest in cases of moment had a priuiledg from error had an absolutly infallible direction and if the Pope had such his decisions might pass for oracles Humfrey ad Rat. 3. Camp p. 214. Rock of faith we confess the Apostolik Church to be the rock of our faith Chillingworth c. 2. paragrapho 138. we saie that Infallibilitie continued in the Church euen togeither with the scripture so long as Christ and his Apostles were liuing And parag 155. As the Apostles persons whiles they were liuing were the only iudges of controuersies so their writings now they are dead are the onlie Rule to iudg them by Feild lib. 4. of the Greater then scripture Church c 11. If the comparison be made between the Church including the Euangelists we denie not but the Church is of greater authoritie antiquitie and excellencie then the scripture of the new testament White in his waie p. 74. The Apostles teaching was infallible Behold the authoritie the testimonie the voice the tradition of the Prophets Apostles Euangelists and of the Primitiue Church is altogeither infallible is diuine not in a sorte but simply as Gods voice is a sufficient cause of faith is to be beleued for it self for which alone we may beleue into which we maie resolue our faith the rock of faith
which we may resolue our faith For as Whitaker himself saieth l. 1. de script p. 45. if it once appeare that the voice of the Church is the voice of God it were impietie not to beleue what she teacheth For it were to cal in question Gods authoritie And l. 3. de scriptura p. 428. wil you not be content with diuine iudgment or wil you except against infallible iudgment Besids the Church being built vpon the authoritie of the Prophets and Apostles Ephes 2. and Apocal. 21. if that be not sufficient al Christian faith is built vpon an vnsufficient foundation and so is fallible But to this vnchristian impietie are they by little and little lead by their denial of the Churches infallibilitie in al matters which she proposeth vs of faith For who compareth the dignitie of the Spouse of Christ with anie singular Prophet or Apostle or the loue of Christ to his Spouse with his loue to anie singular Prophet or Apostle or the scriptures testimonies of his efficacious assistance to his Spouse for not erring in faith with the testimonies of his like assistance to anie singular Prophet or Apostle wil easily see that the denial of the Churches infallibilitie wil lead him to doubt or denie the Infallibilitie of anie singular Prophet or Apostle and the denial of that wil lead to the denial of al infallible certaintie of Christian faith to which it hath already lead Chillingworth as is to be seen in him c. 2. § 24. and 154. and otherwhere often And if it be true See infra l. 2. c. 8. sec 2. which his three Approuuers the cheifest Doctors of Oxford say that he teacheth nothing contrarie to the doctrine of their English Church their English Church hath not infallible or diuine faith But of this we shal speak more hereafter Now let vs proue out of Scripture that the true Church of Christ which soeuer she is is infallible in al points of faith Finally Protestants teach that a ministers word absoluing one is as infallible as Gods word as is to be seen in Apologia Confess Augustanae c. de Poenitentia Confess Bohem. c. 14 Caluin 10 v. 16. Perkins in Reform Catholik cont 3. c. 3. and others FIFT CHAPTER That the true Church of God is a sufficient and infallible Proposer of al vvhich she proposeth as points of faith proued by vvhat she is saied to be in Scripture 1. TWO waies we may proue the Infallibilitie of the true Church of God in al points which she proposeth as of faith out of Scripture the one is by what she or her Pastors are there saied to be the other by what God in Scripture hath promised to her The first way we wil take in this Chapter and the second in the next In the Scripture the true Church of God is saied first to be the pillar and ground of truth secondly her preaching is saied to be a cause of faith Thirdly her pastors are saied to be witnesses of Gods truth Fourthly their voice is saied to be Christs voice Fiftly they are saied to be put to keepe the faithful constant in faith out of al which we wil euidently proue her infallibilitie in al matters which she proposeth as of faith 2. The Apostle 1. Timot. 3. v. 15. saieth which is the Church of the liuing God the Pillar and Ground of truth Which words doe not onely proue the Church to be infallible but also that she is an external formal cause of diuine truth concerning vs or which commeth al to one of our beleif of it becaus on what our beleif of diuine truth relieth as on a pillar or ground that is some formal cause therof But her infallibilitie I proue out thence in forme thus what is the Pillar and Ground of diuine and infallible truth is diuinely infallible in such truth The Church is such therfore she is diuinely infallible in diuine truth The Minor is the Apostles The Maior is euident For a humane and fallible pillar or Ground is not able to See â—uprae 2. n. 3. vphold diuine and infallible truth as is euident and Chillingworth confesseth c. 2. § 154. in these words None can build an infallible faith vpon motiues that are not infallible as it were a great and heauie burden vpon a foundation that hath not strength proportionable And the same he hath c. 1. n. 7. And also Whitaker l. 1. de Script p. 166. l. 3. p. 392. 415 Field l. 4. de Eccles c. 2. Laude sec 33. p. 248. Potter sec 5. p. 7. And as the same Chillingworth saieth wel c. 3. § 33. The Apostles could not be the Churches foundation without freedom from error in al those things which they deliuered constantly as certaine reuealed truthes so I say the Church could not be the pillar and Ground of truth to the faithful without fredom from error in al things which she constantly deliuereth as certain reuealed truthes Nether can it be imagined how the Scripture could by a clearer metaphor haue affirmed the Infallibilitie of the Church in matters of faith then by saying that she is the pillar and Ground of diuine truth For who can imagin that God would not make her infallible whome he maketh the Pillar and Ground of his truth Neuertheless Protestants seek manie waies to elude the clearness of this text some by distinguishing the word Church Some by distinguishing the word Pillar some by distinguishing the word Is and some by distinguishing the word truth And Chillingworth c. 3. § 76. p. 176. wil haue Timothe not the Church to be called the pillar and ground of truth Which varietie of shifts doth sufficiently confute them 3. a Vvhitaker cont 2. q. 2. c. 2. â—ulk in 1. Timot. 3. Field l. 4. de Eâ—cle c. 4. Some say the Apostle speaketh not of the vniuersal Church but onely of the particular Church of Ephesus becaus he saieth S. Timothe conuersed in the Church which is the pillar of truth But this shift first is new not found in anie ancient author Secondly is contrarie to the Apostles word For he vseth the word Church absolutly and Protestants translate it The Church which as is clear and b Laude Reâ— lat p. 128. 141. Chilâ—ing p. 263. themselues confess signifieth the whole Church and not a parte of the Church as a particular Church is Thirdly it is contrarie to his meaning For no particular Church is the pillar and Ground of truth becaus euerie particular Church is fallible Fourthly it is contrarie to the Fathers For S. Hierom in c. 26. Iob. saieth The Church which is the congregation of al Saints the pillar and ground of truth Fiftly it is against themselues For Whitaker contr 2. q. 3. c. 2. denieth that by the Church 1. Timoth. 3. is meant anie particular Church but wil haue it to be their inuisible and Catholike Church and so doth Iuel part 1. Apolog. c. 9. § 1. and others Sixtly the ground or pretence of their limitation of the
witnes Sutclif l. 1. de Eccles c. 1. p. 11. we doubt not but the Church is a faithfull witnes of the scripture Beza 1. Tim. 3. v. 15. The Church is witnes and conseruer of truth amongst men Feild of the Church l. 4. c 6. The Churches office of teaching and witnessing the truth Potter sec 5. p. 9. To the Church we willingly attribute these two excellent vses first of witnes testifying the authoritie and sense of scripture to vs Secondly of Gods instrument by whose ministerie in preaching and expounding the scriptures the Holie Ghost breeds a diuine faith in vs. Whitaker controu 1. q. 3. c. 1. The Churches testimonie must be receaued Ibid. The Church deliuereth the rule of faith as witnes Controu 2. q. 5. c. 18. The Church is an external witnes and interpreter of truth l. 1. de scrip p. 15. we may be forced by the authoritie of the Church to acknowledg the Scripture Caluin 4. Instit. c. 1. §. 10. Moulins Buâ—leâ— sec 104. P. 19. The Churches testimonie must be receiued and who receaueth it not is guiltie of Sacriledg Ibid. it is the office of the Church and Pastors to testifie of the scriptures P. 22. The Church hath authoritie to testifie those things which are of faith P. 46. we cannot beleue but by the testimonie of the Church as by the ordinarie means P. 49. I haue told what offices the Church hath touching scripture First it is to be witnes and keeper of the scripture Ibid. Indeed the Church is witnes of faith 7. You see how the euidencie of the Churches Infallibilitie in witnessing Gods truth forceth Protestants to speak at least as Catholicks doe howsoeuer they think not so For they say she is a faithful witnes she hath authoritie to testifie Gods truth her authoritie can force men to acknowledg the scripture Her testimonie must be receiued and who receaueth it not is guiltie of sacriledg And hath she of her humane nature to be a faithful witnes of supernatural truths hath she of herself authoritie to testifie such truths can her humane authoritie forcemen to acknowledg things aboue sense and reason Is it sacriledg not to receiue humane testimonie Pastors are to consummate Saints 8. The fourth argument we wil take from that the Scripture saieth that God hath put Pastors in the Church for to consummate Saints and to keep them vnited and constant in diuine faith til we meet al in one Ephes 4. v. 11. And he gaue some Apostles and some Prophets others some EuaÌ„ge lists and others Pastors and Doctors to the consummation of Saints for edification of the bodie of Christ vntil we meet in the vnitie of faith That now we be not Children and carried about with euerie winde of doctrin Out of which place I argue thus in forme whome God putteth in the Church as he put Apostles Prophets and Euangelists for to consummate Saints and to keep them vnited and constant in diuine infallible faith to them he hath giuen diuine infallibilitie in matters of faith but so he put the Pastors and Doctors of the Church Therfore to them he hath giuen diuine infallibilitie in matters of faith The Maior is euident both becaus to the Apostles Prophets and Euangelists such infallibilitie was giuen and therfore the like to others whome God putteth in the Church for the same end he put them as also becaus if they had not diuine Infallibilitie they were nether fit nor able to consummate Saints and keep them vnited and constant in diuine infallible faith For humane veracitie cannot make men diuinely assured Some Protestants may say that this proueth that Pastors of the Church haue Infallibilitie in fundamental points but not in al points But beside what we haue saied before of this distinction and that it is here both new and groundles and therfore a mere voluntarie and irrational shift it is clearly refuted First becaus Pastors are saied to be put for the same end for which the Apostles Prophets and Euangelists were to wit to consummate saints and to keep them vnited and constant in al points of diuine faith And also Pastors are saied to be put in the Church in the same manner for that end as the Apostles were Secondly becaus Saints are not consummate if they be suffered to err in anie points of faith Thirdly m Laude sec 16. p 65. 91. Seâ— the Prefacen 2. Protestants wil not grant diuine Infallibilitie to Pastors euen in fundamental points and the Apostle speaketh of diuine infallibilitie such as the Prophets and Apostles had And if Protestants would in deed grant diuine infallibilitie in fundameÌ„tal points to Pastors I think they would not stick to grant them diuine infallibilitie in other points of faith 8. Wherfore Chillingworth c. 3. n. 79. and seq seemeth to grant that the Pastors wherof the Apostle speaketh had diuine infallibilitie in al points of faith as the Apostles had but denieth that he speaketh of Chilling turneth Pastors vnto writings Pastors succeeding the Apostles but onely of such as in the Apostles time had immediat reuelation and that they consummate Saints and keep them vnited and constant in faith for euer by their writing But this Exposition or limitation of the Apostles words to Pastors onely in the time of the Apostles First is new for he citeth no ancient auther for it and therfore is iustly suspected secondly it hath no ground in the Apostles words and therfore is ameere voluntarie and irrational shift to delude the true sense of them Thirdly becaus no Pastors of the Apostles time distinct from Apostles and Euangelists wrote anie thing For S. Mark and S. Luke were Euangelists and al other writers were Apostles And S. Paul speaketh of Pastors who were different from both Apostles and Euangelists nor saieth he that the Pastors writings were put in the Church to conâ—ummate Saints but the Pastors themselues were put for that end and Chillingworth in effect wil not that Pastors were put but onely their writings becaus not those infallible Pastors but onely their writings were to coÌ„tinue in the Church for euer Wheras the Apostle speaketh not of writings but of men to wit of infallible Pastors that were to continue for euer Lastly it is contrarie to the common sense of Protestants who out of this place doe gather that there shal beal waies Pastors in the Church as Melancthon to 1. Lutheri disp de Politia Eccles fol. 442. Kemnitius 2. parte Exam p. 192. Caluin 4. Instit c. 3. § 2. and vpon this place Whitaker Controu 4. q. 1. c. 3. p. 634. and others And besids now Sâ—â— l. 2. 〈◊〉 6. sec 2. Protestants grant that no Scripture is of it self without the testimonie of the Pastors of the Church sufficient to proue anie point to be beleued with diuine faith much less to consummate Saints and keep them constant and vnited in such faith Wherfore S. Paul meant not of anie writings of infallible Pastors in the Apostles
the good of the Church which was to continue after the Apostles Thus we haue refuted the Protestants three answers to this promise of Christ and shewed them to be mere shifts Nay indeed they turne Christs most bountiful promise made vnto his Church to nothing for to what purpose is it to teach the Church al fundamental or absolutly necessarie truths and not tel her which are those truths To what purpose were it to teach the Church vneffectually as Reprobates are taught To what purpose were it that the Apostles alone were taught al truth if the Church also were not taught it who is to teach vs as they taught her 4. An other promise of Infallibilitie in matters of faith made to the Church is Isaiae 59. v. 21. This is my Conuenant with the saieth our lord my spirit which is in the and my words which I haue put in thy mouth shal not depart from thy mouth and from the mouth of thy sred and from the mouth of thy seeds seed saith our Lord from hence forward and for euer Which words are not a command as Moulins would haue it but a conuenant or promise and that absolute not conditional as Plessiae wold and doe plainly promise to the Church continual infallibilitie and infallibilitie for euer and in al the words of God which he hath put in her mouth and are so plain as Whitaker contr 2. q. 5. c. 19. saied This place doth shew that true preaching of the word shal be in the Church perpetual Yet l. 1. de Scrip. p. 133. he saieth this promise was not made to the teaching Church but to the whole Church that is the elect But first this distinction of the teaching Church and the elest Church hath no ground in the text and therfore is a voluntarie and irrational shift Secondly words put in thy mouth shew plainly that it is made to the teaching Church and as Whitaker before cited shew that true preaching of the word shal be perpetual in the Church Thirdly if this promise be made to the whole elect Church it comprehendeth some parte at least of the teaching Church For alwries some of the teaching Church are Elect and so there are alwaies some preachers of al points of faith in the Church I omit their vsual shift of their distinction of Fundamental and not fundamental points of faith both becaus there are no not fundamental points in their sense that is not necessarie to sauing faith true Church and Saluation but al are fundamental to those ends that is necessarie to be beleued at least virtually and also actually if they be sufficiently proposedâ— And also becaus z See part 1 l. 1. c. 7. Protestants doe not constantly defend that the Church is infallible in fundamental points and a See infra l. 2 c. 10. sect 2. generally they say that she is not infallible in their most fundamental point of al to wit that scripture is the word of God and al of them denie her to be diuinely infallible in anie point of faith what soeuer And God in these words plainly testifieth that he wil make her diuinely infallible becaus he wil put his word in her mouth and make that it shal neuer depart from her which is to make her diuinely infallible as he made the Prophets or Euangelists For I cal that diuinely infallible which is infallible by Gods diuine assistance and not by anie natural insight of truth and natural fidelitie in telling it And such diuine infallibilitie God hath promised to his Church in the foresaid words of the Prophet or that can not be promised by anie words which men can speak or hear 5. And now Gentle Reader I pray thee consider First how manie places to omit others for breuitie sake I haue brought for the diuine infallibilitie of the true Church of God in al matters of faith secondly how directly they affirme the said infallibilitie so as they need no inference of ours though I haue reduced some of them to sillogistical forme becaus b Beza in Colloq mont p. 95. 96. 98. Hunnius de Condit disput thesi 18. Vvhitaker Prâ—â— Controu Morton part 2. Apol. l. 1. 〈◊〉 49. Fulco de Sucâ—es p. 493. Chilling c. 3. n. 43. Protestants do require it Thirdly how clearly that Protestants are forced to inuent so manie so new so contrarie one to the other so voluntarie and so violent expositions Fourthly how against so manie so direct so plain places of Scripture which teach the infallibilitie of the Church in al points of faith Protestants cannot bring one place of Scripture which directly so much as seemeth to teach that she is fallible in points of faith as may be seen in Whitaker contro 2. q 4. c. 3. and other Protestants who write of this matter but al their arguments are ether taken wholy from mere natural reason or at least partly from natural reason which euidently sheweth that they can haue no diuine and infallible faith that the Church is fallible in points of faith becaus the conclusion followeth the weaker part wheras Catholiks haue express and clear scripture for her infallibilitie and consequently good ground for diuine faith of it The most they can bring out of Scripture for their purpose are some examples which are the same which the Donatists brought for the perishing of the Church as may be seen in S. Augustin l. de Vnitate c. 13. to which he there fully answereth and indeed do rather proue the perishing of the Church then her erring in faith and therfore must be answered as wel of Protestants as of Catholiks For as Whitaker saieth Contro 2. q. 3. c. 1. He is mad that saieth the Church can Perish And ibid. c. 2. who denieth that the Church is founded for euer and to continue perpetually he is no Christian Morton in his replie for defence of his apologie p. 90. It is madness to say that the whole visible Church can faile and Chillingworth c. 3. § 11. we beleue the Catholik Church can not perish Though this he beleue not infallible For in answer to the preface § 18. he saieth the contrarie doctrin I doe at no hand beleue to be a damnable heresie And c. 5. § 41. Nether is it certain that the doctrin of the Churches failing is reâ—ugnant to the Creed Fiftly consider how vntruly wrote Chillingworrh c. 2. § 28. of Catholiks you yourselues doe not so much as pretend to enforce to the beleif hereof Infallibilitie of the Church by anie proofs infallible and conuincing but onely to induce vs to it by such as are by your confession onely probable motiues § 35. your faith euen of the foundation of your faith yoâ—r Churches authoritie is built lastly and wholy vpon prudential motiues And § 70. The faith of Papists relies alone vpon their Churches infallibilitie That there is anie Church infallible and that theirs is it they pretend not to beleue but onely vpon prudential motiues Are so manie so plain so
5. calleth this The Ladie and as it were Goddess of al traditions Robert Baronius tract de Eccles c. 21. n. 1. The Fathers knew no other infallible Rule of faith beside the Scripture and perpetual tradition of the Church Dauenant de Iudice c. 5. we grant Tradition before Moyses was sufficient that before Moises the word of God not written and propagated to posteritie by continual tradition was a sufficient Rule of faith Whitaker contr 1. q. 3. c. 5. I deny not that the Churches Tradâ—tion conuinâ—ent tradition is a conuincent argument which books are Canonical which not And if conuincent infallible Behold the Churches tradition of the Scripture is certain vndoubted the Ladie and as it were Goddess of traditions and her perpetual or vniuersal tradition as infallible as the Scripture an infallible rule of faith And what maketh it so but Gods assistance 7. Fourthly they grant that the testimonie or tradition of the Church Testimonie of the Church proueth the scripture is an infallible proof of the Scripture Whitaker l. 2. de Scriptura c. 4. sec 4. p. 227. I say the testimonie of the Church sufficeth to conuince and refute those who think amiss of Scripture or denie the articles of Christian faith Ibid. p 270. Thy meaning was that the iudgment of the Church was a most strong argument in the kinde of external cause and my meaning was altogether the same l. 1. c. 1. sec 9. p. 19. The true Churches testimonie of the Scripture must be taken and who taketh it not shal be guiltie of sacriledg Contr. 1. q. 3. c. 7. we are forced by the Churches authoritie to beleue these books to be diuine And c. 9. p. 325. Al those Fathers doe they proue anie other thing then that Scripture is to be receaued becaus it was alwaies receaued of the Becaus Church and some books to be reiected becaus the Churchal waies reiected them This we most willingly grant And ibid. p. 326. we confâ—ss with Ireney that the authoritie of the Church is a firme and compendious Demonstration of Canonical doctrin And l. 5. contra Dureum sec 19. I think there could not be brought à stronger argument against the schismatical Donatists then from the authoritie of the Church And l. 1. sec 30. we confess the Churches approbation is necessarie and we admit no books but which haue certain and perpetual testimonie of the true Church you see therfore how much we giue to the Churches tâ—stimonie in which we think is strenght enough to confirme Strenght enough in the â—hurch testimonie the Canon of Scripture and refute al Aduersaries Kemnitius 1. parte Exam tit de Scriptura Al this dispute whether S. Iames Epistle be Canonical dependeth on the assuâ—ed firme and agreing testimonies of the Church Hooker l. 2. § 4. Nether could we euer come to anie pause wheron to rest our assurance this way so that vnles beside Scripture there were something which Something beside Scripture can assure vs. might assure vs that we doe wel we could not think we doe wel in being assured that the Scripture is a sacred and holie rule of wel doing And this thing which can assure vs as a pause to rest on that scripture is a sacred rule he saieth l. 3. § 8. is the Church where he addeth scripture teacheth vs that sauing faith the which God hath discouered vnto the worldby Reuelation and it presumeth vs taught by the Church that it self is diuine and sacred Item If â—nfidels or Atheists chance at anie time to cal it in question this giueth vs occasion to â—ift what reason there is wherby the testimonie of the Church concerning scripture and our owne perswasion which Scripture it self confirmed may be proued a truth Testimonie of the Church infalâ—ible infallible Behold the Church can assure vs as a pause to rest our assurance on that the Scripture is Gods word she teacheth vs that it is diuine and that her testimonie of the Scripture is infallible And is not this to haue one â—illable to this purpose that That wheron we must rest our assurance that the Scripture is Gods word is the Church as Chillingworth auoucheth c. 2. § 30. Doth the Church assure vs as a pause to rest our assurance on doth she teach vs that the Scrippture is Gods word is her testimonie of the Scripture infallible and may we not rest our assurance herof on the Church or is this no more but to be a key or inducement as Laude wold haue it sec 16 § 25. 8. Spalatensis l. 7. de Republ. c. 1. n. 9. doth not onely say that the Churches testimonie of the Scripture is sufficient to beleue it to be The Churâ—hâ—◠〈◊〉 stim onelie meâ—ns Gods word but also addeth that it is the onely motiue or meane to beleue it to be such To enquire which book is 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 plainely 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. 27. The question whether such or such a book be canonical Scripture cannot be decided affirmatiuely but onely by the testimonies of ancient Churches n. 32. by the Churches But by the Church consent we are assured what Scriptures be canonical of this controuersie we make iudge the consent and testimonie of the ancient and primitiue Church Which he repeateth n. 35. 42 And n. 114 It is vpon the authoritie of vniuersal tradition that we would haue them beleue scripture In his preface n. 28. Whatsoeuer is held necessarie by the Catholik Church of this age I verily beleue Finally they commonly grant as we shal see l 2. c. 4 sec 2. that the Scripture needeth an Interpreter euen for some necessarie points of faith And I hope they wil not say that a needful Interpreter for matters of infallible faith is fallible in interpreting them or that the Church of God is not this infallible Interpreter rather then anie A needful interpreter of infallible faith is infallible other I add also that Whitaker contr 2. q. 4. c. 2. granteth that the Church erreth not in things that are necessarie to anie men And such are more then absolutly necessarie to euerie one Laude also Relat. p. 356. The Fathers of the primitiue Church did sufficiently propose to men the diuine reuelation and did by it beget and breed vp faith Behold the testimonie or authoritie of the Church sufficeth to conuince and demonstrate that the Scripture is to be receaued becaus the Church receaueth it that the Church can assure vs that the Scripture is the word of God and that her testimonie herein is infallible is a Rule of faith nay the onely Rule or meane to
know which books be Canonical And why infallible in this and not in other points What word of God affirmeth that and denieth this Is it not plainly voluntarie to grant her to be infallible in this and not in other points of faith Is it not for to haue some pretence that Protestants are infallibly certaine that the Scripture is the word of God by testimonie of the Church and that being had to neglect her See S. Austin Cont. Epist. fundâ—m 〈◊〉 5. testimonie in other points of faith Is not this to make the infallibilitie of the Church to serue their turne as far as they haue need of it and otherwhere to leaue it For in the matter of the Scripture and other such points as they think themselues bound to beleue which are onely as they cal them the fundamental points they wil haue the Church to be infallible but in other points which they think themselues not bound to beleue they wil haue her to be fallible so that iust as far as they think themselues bound to beleue she is infallible and farther she is fallible 9. Fiftly they plainly insinuate Protestants beleue partly for the Church that they beleue the scripture to be Gods word partly for the testimonie and authoritie of the Church For thus their French Confession art 4. We acknowledg these books to be Canonical not onely for the common Protestants in Colâ—oq Rotâ—â—bâ—ess 11 Fulk 2. Tâ—essal 2. consent of the Church but also c. Laude sec 38. p. 330. I beleue the entire scripture first by the trrdition of the Church Whitaker Contr. 1. q. 3. c. 1. The summ of our opinion is that the scripture is of it self worthie to be beleued not onely becaus the Church hath so commanded Ibid. We reiect not the testimonie of the Church but denie that we beleue the scripture for her commendation alone And c. 5. We beleue them to be canonical not onely for the Churches testimonie and Authoritie but for c. The same he hath l. 1. de Scriptura p. 18. 52. Chillingworth c. 2. § 35. Protestants by the Churches consent are assured what scriptures be canonical § 155. scripture needs the attestation Scripture needs tradition of vniuersal tradition Field l. 4. c. 20. The number authors and integritie of canonical books we receaue by tradition And truely who say they beleue the Scripture not for the testimonie of the Church only doe plainly insinuate that they beleue it partly for her testimonie And as Chilling saieth c. 2. § 154. None can build an infallible faith vpon motiues that are onely lightly credible and noâ— infallible as it were a great and heauie burden vpon a foundation that hath not strenght proportionable For what is euen a partial formal cause of infallible beleef is infallible 10. Sixtly they teach that we ought to follow the Church King Iames in Praefat. Antiuors blameth Vorstius becaus he would not admit the Church to be Arbitrer of the errors obiected The Church is arbiter of controuersie to him Carleton l. de Eccles c. 1. what then wil some say Doe we see the Church in the Church I indeed doe so and after holie scripture wil ask my mother to shew herself and that the Church teach where the Church is to be sought White in defense of his waie c. 37. It is necessarie to finde and follow the teaching of the Church Whitaker l. 2. de Scrip. p. 234. I confess the Church is to be heard as a Mistress Potter sec 6. p. 66. It is verie meet that the ignorant people should submit themselues to the direction of the Church in manie profound doctrins aboue their reach sec 2. p. 28. The Church Catholik or vniuersal is confessed in some sense to be vnerring and he is little better then a pagan that despiseth her iudgmeâ—t Ibid. p. 52 Particular Churches ow to the Catholik mother of al Christians the duetie of obedience Geneuas note Prouerb 1. Frustrate not thy Mothers instruction that is the teaching of the Church Field in the Epist Dedicatorie before his books of the Church seing the Controuersies of Religion in our time are grown in number so manie and in Nature so intricate that few haue time and leasure fewer strenght of vnderstanding to examin them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among al the societies of men in the world is that blessed companie of holie ones that house hold of faith that Spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may embrace her communion follow her directions and Rest in the iudgment of the Church rest in her iudgment Which words are so ful and so plain for the sufficient and safe proposal of the Church in al controuersies of faith as Chilling c. 2. n. 86. saieth They slipt vnaduisedly from him and he strained to high 11. But of al which hath in this Chapter been related out of Protestants it euidently appeareth first how manifest a truth it is that the Church of God is infallible in proposing matters of faith seing they haue so plainly and manifoldly confessed it partly directly partly indirectly though it doe quite ouerthrow their cause Secondly that if they would constantly stand to their aforesaied confessions there would be no more controuersies betwixt vs whether the true Church were the al-sufficient external proposer of al points of faith nor indeed about anie other matter of faith For Laude sect 33. p. 249. they confess in plain words that the true Church for more then a thousand yeares hath taught contrarie to their doctrin and therfore openly except against the Church after the first four or fiue hundred yeares and indeed against the Church of what time soeuer calling that in her ouersights and blemiâ—hes which in the Church of latter times they calerrors superstitions impietie Idolatries And thus hauing proued that the true Church is infallible in proposing points of faith let vs also proue that she is a necessarie proposer of them becaus this also is a necessarie condition of the Al-sufficient Proposer of matters of faith ELEVENTH CHAPTER That the true Church of God is in ordinarie course a necessarie Proposer of al points of faith proued by holie scripture 1. THAT the true Church of Christ is in ordinarie course a necessarie proposer of al points of faith so as we cannot in ordinarie course haue sauing faith of anie point vnles she propose it for diuine truth is euident out of those former places of Scripture whence we proued that she is a sufficient proposer of al points of faith For they proue not onely the sufficiencie but also the necessitie of her proposal Rom. 10. The Apostle giuing the necessarie ordinarie external cause of diuine faith giueth no other then hearing lawful preaching of the word of God saying How shal they beleue whome they haue not heard
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
authoritie with which in ordinarie course it maketh one total or entire formal cause of faith SEAVENTENTH CHAPTER Hovv a vicious circle is auoided in prouing the Scripture by the Church and the Church by the Scripture 1. PRotestants greatly obiect to Catholiks that they Laude sect 16. p. 64. 116. Châ—ling c. 2. n. 118. c. 3. n. 27. Field l. 4. c. 7 Morton 10. 1. Apol. l. 1. c. 55 make a vicious circle becaus they proue the Church by the Scripture and likewise the Scripture by the Church Wheras themselues vse the same proof and haue the same difficultie and auoidles apparently as we shal make manifest a vicious circle For as is euident by their confessions relate din the fourteenth Chapter commonly they teach that the testimonie of the Church is necessarie to beleue the Scripture to be the word of God and that it cannot be known to be such by its own light alone and yet they proue the Church to be the true Church onely by the scripture Laude Relat. sec 16. p. 38. and 102. thinketh to See inâ—â—a l. 2. c. 6. seâ— 2. auoid a vicious circle thus That though they doe mutually yet they doe not equally confirme the authoritie ether of other For the Scripture doth infallibly confirme the authoritie of the tradition of the Church but tradition doth but morally and probably confirme the authoritie of the Scripture But first it is fals that the Church doth but probably confirme the authoritie of the Scripture For as we haue shewed before the Churches testimonie is a sufficient external and ministerial means to beget diuine faith and the holie Fathers also proued sufficiently the diuine veritie of Scripture against such as denied anie parte of it by the authoritie of the Church and it were to expose the credit of Scripture to the laughter of Infidels to say that it cannot be proued otherwise then probably and that al Christian faith of what is in scripture relieth vpon onely probable proof that the scripture Seesup c. 8. n. 13. is the word of God Besids it is euidently fals and no way proued that after the Church hath probably proued that the Scripture is the word of God the Scripture it self sheweth a clear light that it is the the word of God For that the Scripture hath such a clear light ether before the Churches testimonie or after is merely faigned without al proof and if it had it would not cause faith in vs that it is the word of God becaus faith is of things not appearing but science or knowledg Moreouer seing Laude and Protestants generally confess that the Church is infallible in fundamental points they cannot consequently say that she is not infallible in this point That the Scripture is the word of God becaus they account this the Hooker l. 1. §. 14. Laudesest 11. p. 43. sect 16. p. 59. 65. 110. See infral 2. 6. 11. sect 1. fundation of al other points whatsoeuer And what is infallible affordeth an infallible and more then a moral and probable proof Besids this circle were vicious becaus the proof were not equal on ether side For on the Scriptures side it were infallible and on the Churches side but fallible And we ask for an infallible proof of Scripture as wel as of the Church becaus we must be infallibly assured of both and to giue vs a fallible proof of the Scripture by the Church were to delude vs. Finally I ask if the Scripture doe infallibly confirme the tradition of the Church as Laude saieth how doth the tradition of the Church onely probably confirme the authoritie of the Scripture can not that which is infallibly proued or confirmed make an infallible proof of some other thing 2. But Catholiks far more clearly auoid al vicious circles For euerie circular proof is not vicious but that onely wherby our knowledg is no way bettered For the effect may be proued a priori or propter quid by the cause and the cause a posteriori or quia by the effect and say that our diuine faith of the Church nether first riseth nor dependeth of the certaine of the Scripture but onely is confirmed by the Scripture but that the certaintie of the Scripture both first riseth and stil dependeth for vs on the authoritie of the Church For the true Church of God whosoeuer she is was beleued more then two thousand yeares before there was anie Scripture and she hath sufficient authoritie to testifie of herself This we proue by al the waies by which we proued that she is a sufficient proposer of al points of faith For if of al euen of herself that she is the true Church For this is a point and a principal one of faith Besids the foresaid proofs not onely proue that she is a sufficient proposer of points of faith but also that she is such of herself or of her own authoritie giuen to her by God For if of her preaching faith riseth if she be the pillar and ground of truth if she be a witnes apointed by God if her voice be one with the voice of Christ her authoritie is diuine and she is euen for herself to be beleued as the Apostles were to be beleued for Sup. c. 4 â— 5. themselues The Fathers also who by her authoritie proued the Scriptures against such heretiks as denied them and as they thought sufficiently and infallibly surely did think that she was to be beleued for her own authoritie For by Scripture they could not proue her against such as denied Scripture Reason also confirmeth the same For if a Disciple of Christ be to be beleued for himself why not the Spouse of Christ one mistical person with him whose head he is and whose soule is the holie Ghost And if S. Paul could say I Paul say vnto you If you be circumcised Galat. 5. Christ wil not profit you Why not the Church Whitaker l 1. de Script p. 86. saieth who haue such a Spirit as Paul had may by some iudgment testifie their Spirit And contr 1. q. 3. c. 3. Paul doth aproue his epistles with his own name and iudgment The old and new Testament doe confirme and signe one the other In other causes this mutual confirmation is naught worth But in this it is much worth becaus none is so fit a witnes of God and of his word as God himself in his word And why may we not say the same of the Church and Scripture which he saieth of the old and new Testament becaus none is so fit a witnes of God and of his Church and of his word as God in his Church and in his word If S. Iohn could say of himself we know that his testimonie is true why may not the Spouse C. 21. of Christ who is one mistical person with him and whose head he is to whome he promised the assistance of the Holie Ghost to teach her al truth and the Holie Ghost is her soule say the
onely true Church as Laude saieth sec 20 p. 128 and Some Church signieth some indeterminate partilar Church Therfore The Church cannot be said to be infallible in fundamentals if onely Some Church be so For Some Church is not The Church 6. Nether can this necessarie authoritie setled by God for mankinde be said to be in Scripture becaus Scripture was nether in al times for there was none before Moises nor in al places for in S. Ireneyes time there were manie good Christians See infrâ— c. 20. who had no Scripture nor can serue immediatly by it self for al kinds of men For scripture can not immediatly by it self teach those who are blinde or cannot read as moâ—st men cannot And to teach of guide them by the reading of men who are fallible were no infallible guidance Besides Protestants confess that Scripture is hard to be vnderstood and needeth Interpreters euen in matters of faith in which See infral 2 c. 4. sec 2. and c. 2. sec 2 matters it cannot be a sufficient guide For as Chillingworth c. 1. n. 6. saieth of a Rule Both these Properties are required to be a perfect rule both to be so compleat as to need no addition and to be so euident as to need no Interpretation so I say of a Guide or authoritie to direct if it be not euident it is no sufficient guide or authoritie becaus without euidencie it cannot serue for sure direction Moreouer Scripture cannot but improperly be called a guide but as a Rule may be called a Guide or a Iudge For properly a Guide or Iudge is a liuing person who may direct by Rule But of this we shal speak more hereafter 7. And out of al which hath been said in this Chapter appeareth how wrongfully Laude said first that we must know the Church to be infallible ether by special reuealation or by Scripture For there is a third way to wit by Gods vocal word vttered by the Church it self as when the Apostles liued we might haue known them to be infallible by their own testimonie which was Gods vocal word Secondly he falsly saieth that to proue the Church by the Scripture is a sufficient acknowledgment that the Scripture is of a higher proof For Christ and the Apostles proued their doctrin out of the old testament and yet the old testament was not a higher proof then their doctrin And in like sorte the Fathers proued Scripture by the Church and as I said before Relatiues and such as mutually and equally make each other known are of equal proof each to other Thirdly how wrongly he saied that it is an inuiolable ground of reason that the principles of anie conclusion must be of more credit then the conclusion it self For this is not true in Relatiues and such others as are equally known and equally infer one the other And that principle is true onely in such Consequents as are not as wel known as the Antecedents but known onely for the Antecedents as most consequents are as may appeare out of that Maxime of which that principle dependeth to wit Propter quod vnumquodque tale illud magis Which is plainly meant of that which is the sole cause of the knowlegd of an other But Scripture is nether the sole cause nor yet the first cause of our assurance of the true Church but the first cause is principally Gods authoritie and secondarily the Churches diuine authoritie instituted by him as it was in his Apostles and also Gods vocal testimonie or word vttered by his Church and Gods written testimonie signed in Scripture by his diuine Scribes is but a confirmation of our assurance of his true Church And God may wel confirme by writing what he hath spoken and yet be equally credited by what he speaketh as by what he writeth becaus his veracitie is infinit and equally infallible in both And hitherto we haue sufficiently proued that Gods true Church which soeuer she is wanteth not ether Infallibilitie or necessitie required to be the sufficient external Proposer of faith apointed by God it resteth that we shew that she wanteth nether sufficient Claritie nor vniuersalitie requisite to be that external Proposer and to shew which proposal of hers is sufficient and requisit for to cause faith NINETENTH CHAPTER That the true Church of God doth clearly and vniuersally propose al points of faith 1. IN the third Chapter we shewed that foure conditions are necessarie to the al sufficient external Proposer of al points of faith to wit Infallibilitie Necessitie Claritie and Vniuersalitie and hitherto we haue proued that the true Church of God hath the two first conditions It remaineth that we also shew that she hath also the two latter to wit Claritie in clearly proposing what is to be beleued and Vniuersalitie in proposing it to al who are capable of external proposal and in al times and places where faith is to be proposed 2 And for Claritie it is euident that the Church of God clearly enough proposeth to her Children and to others what they are to beleue and if anie doubt arise of her meaning she calleth General Councels and expresseth it more clearly as was seen in the Councel of Nice ad others And as for Vniuersalitie of time and place it is euident that it agreeth to Gods true Church becaus she hath been in al times and is dispersed al the world ouer whersoeuer faith is preached And the like is of her proposing al points of faith 3. And finally that in the true Church is lawful sending to preach points of faith is vndoubted And so haue we proued that the true Church of God which soeuer she is hath al the conditions requisit to the al or absolute sufficient external proposer of al points of diuine faith which God wil haue men to beleue and consequently is that al sufficient external proposer of faith which we ought to seek TWENTITH CHAPTER VVhich is a sufficient proposal of the Church for points of faith 1. A sufficient proposal of the Church for points of faith is when she clearly declareth a matter to be of faith or when she condemneth the contrarie as heresie and excludeth out of her communion al obstinat or pertinacious mainteiners of it See D. Stapleton l. 1. de Principijs c. 11. But onely Excommunication doth not conuince that the Church accounteth it Heresie becaus she may excommunicate euen for holding doctrines that are temerarious or scandalous THE SECOND BOOK OF THE EXTERNAL PROPOSER OF POINTS OF FAITH THE PREFACE 1. ALBEIT Scripture cannot be properly called a Proposer of points of faith becaus a Proposer properly is an intellectual person as the word it self euidently sheweth and much less can it be the Proposer apointed by God as necessarie in ordinarie course to engender diuine faith becaus such a Proposer is a Preacher lawfully sent of God by hearing of whom diuine faith is engendred as is euident by the Apostle Rom. 10. and Scripture nether is a
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
line and In euerie line leaf of the bible proclaimes it to be the word of God The scripture by its own light shewes it self to be the word of God In his Defense p. 285. The scriptures haue in them a light and an authoritie of their own sufficient to proue themselues to be the word of God and to giue infallible assurance to al men of the true sense p. 15. I denie that the Canonical books cannot be proued to be by themselues secluding Church authoritie and tradition P. 282. The authoritie and teaching of the Church is not alway nor simply necessarie to shew al men the light of the scripture or so much as to point to it For ether by immediat light of Gods spirit or by the light of nature it may be known to be Gods word And p. 277. he saieth that assurance of By light of nature the true sense of the Scripture is very By onelie â—eading ordinarily had without al motion of the Church whatsoeuer by onely reading See him c. 20. p. 169. Field Appendice parte 2. p. 14. It Euident by itself is euident in it self that God speaketh in the scripture and reuealeth those things which we beleue which is that which we say Bel in his Downfal of Poperie art 7. p. 135. The scriptures Canonical are discerned from not Canonical euen of themselues like as light is discerned from darknes Protestants in Colloq Ratisbon Thesi 1. p. 19. Credit is to be giuen to the scripture for it self and sess 10 p. 314. The authoritie of the Gospel of Mathew is gathered out of the scripture it self Chillingworth c. 4. § 53. The doctrin it self is very fit and worthie to be thought to come from God SECOND SECTION Protestants sometimes denie it HOoker Couel Laude White Chillingworth and others related in the former Chapter sec 2. who denie that Scripture can be sufciently known by it self denie that it sufficiently sheweth or proueth it self And the said Laude Relat. sec 16. p. 8â— We doe not say that there is such a light in Scripture as that euerie man vpon the first sight must yeeld to it Ibid. p. 70. No created thing alone can giue No created thing can giue witnes to it self witnes to it self and make it euident nor one parte testifie for an other and satisfie where Reason wil but offer to contest sec 38. n. 6. We beleue Scripture to No particular text for proof of Scripture be Scripture and by diuine and in fallible faith too and yet we can shew no particuler text for it Feild in Appendice part 2. p. 21. Tradition of the Church necessarie The tradition of the Church is a necessarie means wherby the books of Scripture may be deliuered vnto vs and made known Potter sec 5. p. 8. That Scripture is of diuine authoritie the Beleuer sees by Found by help of the Church that glorious beam of diuine light which shines in the Scripture though found by the help and direction of the Church without and of grace within Chillingworth c. 2. § 46. p. 69. That the Diuinitie of a writing cannot No wiseman saieth be known from it self alone but by some extrinsecal authoritie you need not proue for no wise man denies it Ibid. § 3. p. 53. The controuersie wherin the Not but by natural reason Scripture is the subiect of the question cannot be determined but by natural reason § 8. p. 55. It can neuer be proued by Scripture to a gainsayer that the book called Scripture is the word of God So also § 27. p. 63. § 29. p. 64. sec 52. p. 72. Ibid. § 155. p. 114. A written A written rule needeth some thing els rule must alwaies need something els which is ether euidently true or euidently credible to giue attestation to it And the same mean al other Protestants cited before l. 1. c. 14. who say That the attestation of the Church is necessarie for to know the Scripture to be the word of God and that the Church is as it were the key or dore to enter into the knowledg of the Scripture For how should the Churches attestatioÌ„ be necessarie to know the Scripture to be the word of God if it can be known to be such by itself SEAVENTH CHAPTER VVhether Scripture be the true Iudge of Controuersies of faith FIRST SECTION Protestants sometimes affirme WHitaker Contr. 1. q. 5. c. 7. The second argument wher with the Iesuit proueth that Scripture cannot be Iudge and Interpreter of Scripture is this becaus in euerie wel ordered common wealth the Iudge and law are different wherfore seing scripture is the law it can be no way Iudge And he answereth The Scripture iudg Interpreter andrule diuine law is the iudgment the Iudge the Interpreter and the rule And c. 8. The Chief Iudge of Controuersies must haue these three First that we certainly know that his sentence is true and that we ought to submit to it Secondly that there is no appealing from his sentence Thirdly that he be not partial And al these hath the scripture and the Holie Ghost speaking in scripture Contro Supreme iudge 2. q. 5. c. 5. In al Controuersies we appeal to the scripture as to the supreme Iudge l. 2. contra Dureum sec 41. Austin wold haue the scripture to be witnes I make it Iudge l. 3. de Scriptura p. 409. I wil haue the scripture alone and the Holie Ghost speaking in scripture the Iudge of al doctrines Zuinglius in Disp 1. to 2. fol. 625. No iudg but Scripture I wil admit no other Iudge beside the Scriptures Confessio Heluetica c. 2. We suffer no other Iudge in matter of faith but God himself pronouncing by the Scriptures what is true what fals Dauenant de Iudice Controuersiarum c. 2. p. 65. We must need admit the Scripture for Iudge and also for Rule of Iudging Laude sec 26. p. 194. To settle Controuersies in the Church there is a visible Iudge and Infallible but not liuing And that is the Scripture And sec 25. p. 157. he saieth The Scripture is the Iudge Item sec 39. p. 386. Morton to 2. Apol. l. 5. c. 1. Scripture is the Supreme and infallible iudge of the Church to the learned in obscure matters and to the vnlearned in clear And c. 13. Then you acknowledg it Scripture to be the publik iudge God keep youin this minde Ibid. The Fathers in al difficulties against Heretiks appealed to the scripture as to the supreme iudge See him l. 2. c. 1. and his Appeal l. 3. c. 15. sec 5. White in his way p. 14. The scripture onely is the iudge and Rule of faith See Melancthon in locis c. de Ecclesiâ SECOND SECTION Sometimes denie it PRotestants in Colloq Ratisbon sess 1. p. 38. It is one thing to shew the Iudge an other to shew Iudg and Rule different the Rule So the Rule is not Iudge
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
Blasphemous And Confessed by Protestants diuers Protestants confess this to be a point of faith For the Bohemian confession professeth to beleue art 17. That our Ladie was a Virgin before and after her childbirth Protestants in Colloq Ratisb sess 10. p. 318. Who denies it her perpetual Virginitie is an Heretik Zuinglius serm de B. Virgine Maria to 1. fol. 350. I beleue with firme and vndoubted minde the pure chaste and vnspotted Virgin brought forth Christ yet so as without anie spot of Chastitie she remained a Chaste Virgin for euer Luther l. de votis to 2. fol. 272. If anie denie Marie vas à Virgin he is damned Beza in his confession of faith c. 3. sec 3. professeth that she was a Virgin after her Childbirth And why put he it into his confession of faith if he beleued it not to be a point of faith Whitaker also Contro 1. q. 6. c. 9. dares not denie it plainly For being pressed with this argument he saieth It belongeth not to me to dispute of the perpetual Virginitie of Marie Feild l. 3. of the Church c. 30. If these were the opinions of â—ouinian That Marie ceased to be a Virgin when she had born Christ and that al sinns are equal we condemn them and his error therin as much as the Romanists doe Nether can Protestants denie it if they wil obserue the definition of Heresie which sometimes they giue to wit Error against the doctrin of the Church For Beza de puniendis Haeret. p. 150. Moulins l. 1. cont Peron c. 7. Potter sect 2. p. 55 See sup l. 〈◊〉 10. that the perpetual Virginitie of our B Ladie is the doctrin of the Church is euident by the aforesaid Fathers Greek and Latin in the East West and South Nether haue they anie reason to denie it besides their own error That nothing is of faith but what is expresly in Scripture or may be euidently deduced of it Now that this is nether expressed nor euidently collected ouâ— of Scripture granteth Perkins Cathol Refut Contro 7. c. 1. I finde not in holie Scripture that Marie remained alwaies a Virgin and died a Virgin And al Protestants must grant becaus most of them denie it to be a point of faith as Beza Apologia altera contra Saintem p. 355. Academia Nemausiensis contra Iesuit Tornan p. 566. Feild l 4. de Eccles p. 240. Riuet Contro tract 1. 1. sec 20. Iunius Contro 1. l. 4. c. 9 To this point of faith I ad the question of Schisme which as Plessie cited supra c. 5. sec 2. confessed cannot be decided by Scripture becaus it is a matter of fact of which the Scripture speaketh not And yet schisme is as necessarie to be decided as heresie becaus that is as wel damnable as this 4. As for the Fathers they so plainly and directly say there are traditions not written as for breuities sake I wil omit their words and relate the confessions of Protestants Whitaker Contro 1. q. 6. c. vlt. p. 415. I confess the Fathers speak much of traditions The Fathers were sometimes deceaued we grant that the Fathers defended traditions Ibid. c. 12. I grant that Ireneus appealed from Scripture to Apostolical traditions So Perkins it is clear he was deceaued with traditions P. 389. Eusebius his testimonie for traditions is plain enough but no way to be admitted Ibid. It is clear that Basil was too much addicted to traditions Ibid. Damascen was too much giuen to traditions P. 391. Chrysostomus saying for tradition is Morton Appeal p. 315 vnaduised and vnworthie of so great a Father I doe not acknowledg this his tradition Ibid. Epiphanius was too much delighted with traditions He allowes indeed Apostolical Seultettom 2. c. 19. 20. traditions P. 392. Let vs not regard what Cyprian saieth of tradition P. 393. Al is not to be admitted which Ambrose saieth of traditions Ibid. Ether Austin speaketh of vnnecessarie traditions or he contradicteth himself P. 394. Innocentius Primus erred in his traditions Thus he Kemnitius 1. parte Exam. tit de Traditionibus p. 140. Excellent men in the Church besids Scripture gaue too much to traditions P. 141. The admiring of traditions not written drew manie good and excellent men in the Church from the holsome rule of faith And that was done in the first and best times of the Church soone after the Apostles traditions beg an to be thrust vpon the Church This opinion remained and stuck in their successors as in Clement P. 142. Euen good men in the Church were deceaued by too great esteem of not-written traditions P. 143. Admiration of not-written traditions deceaued good and great men in the Church Euen in the best times of the Primitiue Church admiration of not-written traditions could draw most excellent men from the rule of faith Reinolds thesi 1. Basil and Epiphanius assaying al sorts of helps against Heretiks wil haue certain things to be conteined in traditions wherto by the iudgment of the Scripture itself there must be no less credit giuen then to Scripture Perkins in his problem c. de Tradit some Fathers inclining to heretiks did embrace traditions not-written And he reakoneth S. Iustin S. Ireney Clement Alexandrin Eusebius Tertullian And ibid. saieth The Fathers oftentimes speak contradictions about tradition 5. Surely the Fathers testimonies for necessarie traditions must needs be euident which haue forced thes learned and earnest Protestants to confess that the Fathers auouch such kinde of traditions as they reiect wheras no one learned Catholik euer granted that the Fathers reiected such kinde of traditions as they defend Nether can Protestants produce one testimonie of anie Father which expresly or directly denieth such traditions But Protestants infer it out of some Father speeches of the perfection of Scripture and of its conteining al things necessarie which inference is naught For the perfection of Scripture and its conteining al things necessarie may wel stand with traditions as we shal see hereafter 6. Nay Protestants themselues are Protostants admit some traditions forced to admit some necessarie tradition not written Brentius in Prolegomenis contra Sotum c. de traditionibus Wee grant that the tradition wherwith the holie Scripture and what is conteined in it is deliuered vnto vs by our Ancestors is certain firme and vndoubted this tradition is necessarie to vs and in al manner to be embraced Kemnitius parte 1. exam tit de Traditionibus p. 113 This tradition by which the books of the holie Scripture are giuen into our hands we reuerently receaue The Fathers where they deliuer this tradition of the books of Scripture proue it by the testimonies of the Primitiue Church Morton to 1. Apol. l. 1. c. 32. after he had rehearsed the aforsaid words of Brentius of the tradition of Scripture saieth This Ladie and as it were Goddess of al traditions Protestants reuerence more then you Papists And to 2. Apol. l. 1. c. 5. The true Canon of Scriptures we must
not written that we say is bastard Beza in Rom. 1. v. 17. Christians acknowledg no other obiect of faith but the written word of God Perkins in his Reform Cath. Contro 20. c. 2. We acknowledg the onely written word of God Wherfore ether there is some point of faith nay the cheifest point of al an vnwritten word of God or this point That the scripture is the word of God is no point of faith with Protestants Which Chillingworth c. 2. § 4. seemeth plainly to teach where he saieth The controuersies wherin the scripture it self is the subiect of the question cannot be determined but by natural reason § 32. The scripture is none of the material obiects of our faith Scripture no material obiect of faith § 51. Tradition by which Scripture is known is a Principle not in Christianitie but in reason § 159. God requireth of vs vnder pain of damnation onely to beleue the verities therin conteined not the diuine authoritie of the books wherin they are conteined And the same insinuate Whitaker Hooker and White cited supra c. 8. sec 2. Who say that Scripture may be known by reason and light of nature to be the word of God So that the most necessarie most sure prime great main ground of Protestants faith is a principle of natural reason and no obiect of diuine faith or which we are bound to beleue vnder pain of damnation Surely I see not how Protestants can make agree these two main points of their doctrin There is no word of God vnwritten necessarie to be beleued and That scripture is the word of God is a word of God vnwritten necessarie to be beleued The first is the common doctrin of al Protestants who therfore denie that there is anie tradition that is word of God vnwritten necessarie to be beleued and say the Scripture is the perfect and entire rule of faith conteining al that is necessarie to be beleued The second also is their vsual doctrin For that with them it is a word of God That the Scripture is the word of God is euident both becaus they put the Canon of Scripture in their Confessions of faith as a parte of their beleif and Sup n. 7. also because Laude loco cit calleth it a prime principle of faith And Vsher That of al things this ought to be beleued And seing they say their beleif of al other points dependeth on this I suppose they wil not denie this to be a point of faith or Gods word and say it is but a humane principle or word of man That this point is not written is euident For no where it can be shewed and also because Laude White and others cited supra c. 5. sec 2 confess that it is no where written in Scripture And if it were anie where written we could proue Scripture by itself which Whitaker Feild Hooker Couel Chillingworth and others cited c. 5. doe denie And that they account this point necessarie to be beleued I need not proue becaus they account it the most necessarie of al and on which dependeth whatsoeuer els they beleue 9. An other proof that the Scripture doth not sufficiently propose al points of faith may be taken from the Protestants confession That they cannot deduce most of their points of faith in which they differ from vs out of Scripture by anie necessarie Inference but by adding to Scripture some humane principle As they caÌ„not infer out of that saying of Scripture Doe this in Commemoration of me that the Eucharist is not substantially the bodie of Christ but by adding this humane principle A Commemoration cannot be substantially the thing which is commemorated And the like wil appeare in their proof of other their points of faith if they be brought into syllogistical forme And how can that be saied to propose See Vvhites 〈◊〉 16 p. 138. sufficiently al points of faith which doth but partly propose them and needeth the addition of another How can it be called the perfect rule of faith which needeth addition seening we haue shewed before out of the Fathers and their own confession that a Rule needeth no addition C. 5. sect 2. Nay how can they say they beleue those conclusions as points to be infallibly beleued which they being fallible men doe also infer partly out of fallible and humane principles seeing as Laude saieth sec 16. § 3. This is an inuiolable See him sect 19. p. 125. ground of reason That the principle of anie conclusion must be of more credit then the conclusion itself And the same say Whitaker Contro 2. q. 5. c. 18. l. 〈◊〉 de Script p. 166. 392. 416. Potter sec 5. p 14. 15 33. 40 Morton to 2. Apol. l. 1. c. 37. Chillingworth Fallible Principles can neuer produce an infallible conclusion c. 2. p. 57. and others commonly Thus haue we proued that Scripture doth not sufficiently propose al points of faith now we wil proue that it doth not propose to al men SIXTEENTH CHAPTER That Scripture doth not sufficiently propose points of faith to al men capable of external proposal 1. THat Scripture doth not sufficiently propose points of faith to al men who are capable of external proposal is euident in the blinde and those who cannot read For the blinde cannot so much as see the letters of the Scripture and those who cannot read cannot see their signification or what they signifie Therfore Scripture of itself doth propose nothing sufficiently vnto them If anie answer that Scripture may be read to them and so propose sufficiently to them I reply First that if Scripture cannot propose to them but by some others reading of it of itself alone it cannot propose and so can be no Rule of faith to them becaus a Rule needeth no help to direct And yet White in his Defense c. 24. p. 105. saith This Rule of faith is of such nature as it is able to direct al men yea the simplest and vnleaâ—nedest aline Secondly that according to Protestants al men are fallible and may read wrong ether of purpose or of ignorance And the Scriptures proposal were not infallible if it vsed a fallible help Surely the blinde or ignorant men can haue no greater assurance then moral that the Reader readeth true For what diuine infallible assistance can he be thought to haue in reading true And it were madness to say he hath diuine assistance in reading true and to denie that the true Church of God hath the like assistance in teaching true 2. And as D. Potter saieth 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 he should haue said it cannot possibly admit anie mixture of fallibilitie And doubtles anie particular mans reading is fallible How then can the blinde or ignorant men haue faith absolutly diuine whose motiue is Gods
word read by a particular fallible man If anie answer that Reading to them is but à condition of their beleuing but the whole motiue is Gods word which is written I replie First that their beleif dependeth vpon this condition and how can infallible faith depend vpon à condition which is fallible Secondly that thus the word Read and not Written must be the formal cause of their beleif And so Scripture is not the formal cause of their faith For Scripture is onely the word written I ask therfore what is the external formal cause of the blinde and ignorant mens beleif of that which is in Scripture For some such external cause there must be as Whitaker l. 1. de Scrip. c. 6. p. 64. Potter and others grant not the doctrin it self For that is the material obiect of their faith and the thing which is beleued Nor the writing of it or letters of the Scripture For that they perceaue or vnderstand not Nor the Reading For that is fallible 3. If anie say that the doctrin is both the material and formal cause of their beleif becaus it is credible for itself I replie First that this Credibilitie for itself or internal light in the doctrin is feigned and refuted heretofore in that we said before c. 14. of the Scripture Secondly that assent to doctrin for itself cannot be faith becaus faith is an assent for authoritie of some that proposeth doctrin Thirdly that thus Scripture or writing is no formal cause of beleif as Protestants said before c. 11. sec 1. but meerly doctrin is that cause and that writing is but a conseruer or pointer to diuine doctrin but no cause at al of beleuing it Let them then not say that Scripture is the principal external formal cause of their beleuing what they beleue but confess that Scripture or writing of diuine doctrin serues them to no more then Reading serues the blind or ignorant who as they haue the same faith which the learned so must they haue the same external formal cause of faith which they haue but that al the formal cause of their beleuing what they finde in Scripture is the internal light of the doctrin it self and that they haue no external formal cause of their beleif of it and that writing or reading of it doth but point to the veritie or light of the doctrin as they say of the Churches testimonie of the Scripture that it doth but point at the word of God which is to destroie al formal faith which is an assent for authoritie and to become Enthusiasts and to make al Christian doctrin ridiculous to Infidels in telling them that Christians haue no external formal cause why they beleue ether the Scripture to be written by Gods inspiration or that which is in it to be Gods doctrin beside the Scripture or doctrin itself And that as the Church doth but point to the diuinitie of the Scripture but is no formal cause of our beleuing it to be diuine So the Scripture doth but point at the diuinitie of the doctrin which it conteineth but is no formal cause of beleuing it to be diuine doctrin Nether can they giue a good reason why they should say that Gods writing should be credible of be credible of itself to be Gods writing and need onely the Churches pointing to it for to beleue that it is Gods writing and that Gods doctrin should not be credible of itself to be his doctrin and need onely the Scriptures pointing to it that it is his doctrin For why should not Gods doctrin be as credible of itself to be his writing And so al external formal causing of beleif is gon and onely pointing to the obiect of beleeif is left And Protestants must not say that they beleue anie thing becaus it is in Scripture but onely pointeth to what they beleue as they say they beleue not Scripture to be the word of God becaus the Church testifieth that it is so but for it self being pointed to by the Church See Chillingworth supra c. 11. sec 2. SEAVENTENTH CHAPTER That the Scripture hath not proposed points of faith in al times vvhen faith vvas had 1. THat Scripture hath not proposed points of faith in al times when points of faith were beleued is euident For there was no Scripture til Moises and yet therewas true faith euer before since Adam Whitaker Contro 1. q. 6. c. 7. I grant that there is no Scripture ancienter then Moises books and that religion remained pure al that time without Scripture Ibid. c. 16 I grant that God from Adam to Moises kept Religion kept by tradition more then 2000. years doctrin deliuered by liuing voice that is traditions not written Item c. 7. cit Some barbarous men for a time wanted Scripture For a time doctrin may be kept entire without writing Item q. 3. c. 10. I grant there was a time when the word was not written and then was the Church Kemnice 1. parte Exam. tit de Scriptura p. 14. From the beginning of the world for 2450. yeares heauenly Moulins of Tradition c. 17. doctrin by diuine voice reuealed was proposed and from hand deliuered without Scripture diuinely inspired And ibid. p. 41. It is clear that the Apostles for some first yeares deliuered and spread Apostolik doctrin without anie writing of theirs by onely liuelie voice 2. Chillingworth c 2 n. 159. Ireneus tels vs of some barbarous Nations that beleued the doctrin of Christ and yet beleued not the Scripture to be the word of God For they neuer heard of it and faith comes of hearing 3. Dauenant de Iudice c. 5. We grant that before Moyses the word of God Before Moyses Tradition was sufficient not written and propagated to Posteritie by continual tradition was a sufficient Rule of faith Rainolds Conclus 1. God reuealed his wil without writing to Adam and from Adams time til Moises 4. And was the Church of God for 2400. years before Christ infallible in al points of faith and is she not after Christ infallible in the most fundamental point of al concerning Scripture was the tradition of the Church for al that time an infallible rule of faith and it is not now Is the Church since Christs Hebr. 7. time of worse condition then it was then or did men in that time ordinarily beleue ether without some external means or motiue which is Prophetical and miraculous or did they beleue infallibly for the tradition of the Church at that time which was fallible Whitaker l. 1. de Script p. 64. saieth We ask which is that external cause for which we must beleue For there must Some external cause infallible be some external cause seing faith is not bred in vs nor produced of the Holie Ghost without external causes vnles miraculously and is of hearing And l. 3. c. 10. p. 415. As the Doctrin and religion which we profess is heauenlie and diuine such also must be the reason and
to this argument to which Whitaker Contro 1. q. 6. c. 14. saieth no Papist euer answered suffictently or can answer 3. The Protestants second place is Galat. 1 where is saied If anie Euangelize to you be side what we haue Euangelized let him be Anathema Catholiks answer that the Apostle by Beside meaneth so beside as is contrarie First becaus both the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Praeter is vsually so taken And Whitaker Contro 1. q. 6. c. 14. saieth I grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may wel be translated contra Secondly becaus els he should haue accursed S. Ihon who after this wrote his Apocalyps in which there are some things which S. Paul neuer told to the Galathians Thirdly becaus the Fathers Ambrose Hierom Chrysostom Theophilact Oecumenius Austin so plainly expound it as Whitaker loco cir saieth we need not answer them And S. Chrysostom eypoundeth it of such an addition to the Scripture which ouerturneth ether al or anie parte of the Gospel And S. Austin tract 98. in Ioan proueth it becaus otherwise S. Paul had accursed himself who desired to come again to the Thessalonians that he might haue adde what was wanting to their faith Fourthly becaus the Apostle there speaketh of a thing which was not onely beside but also contrarie to what he had preached to wit the keeping of the law of Moises which he called an other Gospel And of it and such like he said iustly that he deserued to be accursed who should teach beside what he had preached to the Galathians to whome being but rude it is not like he had as then preached al points of faith whatsoeuer I may ad also that Traditions are not beside the Scripture becaus the Scripture teacheth them mediatly in sending vs to the Church whome it testifieth to teach al truth In which sense it may be S. Austin l. 3. contra Petilian c. 6. saied that he were Anathema who shold teach anie thing which belongeth to our faith and life beside that which we haue receaued in the legal and Euangelical scripture becaus al that belongeth to our faith or life is mediatly in Scripture though perhaps by beside he mean contrarie as he doth tract 98. cit and l. 17. contra Faustum c. 3. and l. 23. c. 7. For in the aforesaid place he speaketh of flying schisme contravnitatem Christi which is not only beside but indeed contrarietoholie Scripture And Whitaker Contro 1. q. 6. c. 14. euen vrging this place of the Apostle saieth Traditions agreable to scripture are to be receaued and who receaue them not are condemned These Fathers speake of Traditions agreable to scriptures So that Traditions agreable to Scripture are not condemned here by the Apostle and approued by Fathers and admitted by Protestants 4. As for what they alleadge out of some Fathers that Scripture conteineth al things necessarie proueth no more then what we haue said before that it conteineth the summe of Christian faith al things that are necessarie to be explicitly beleued of euerie one and the greatest parte of the rest and mediatly al points of faith whatsoeuer but not that it conteineth immediatly al points whatsouer For S. Hilaire l. 2. de Trinit speaking of the forme of Baptisme saieth what is it that is not conteined in that sacrament of mans saluation Hierom. praefat in libros Paralipomenon Al learning of scripture is conteined in this book S. Austin serm 194. serm 130. The Creed conteineth al the mysteries of our faith Nor the Fathers only speak thus but euen both Catholiks and Protestants also For Catechismus ad Parachos in Praefat. § 12. saith the Apostles Creed conteineth al things that are to be beleued and our Lords praier al that is asked The like saieth the Caluinist French Catechisme Luther in c. 15. Genesis that Melchisedechs speech to Abraham conteineth al that can be said of Religion Caluin 3. Instit c. 20. § 48. The Lords praier conteineth al that we are to ask of God And in Math. 16. v. 18. That Peters Confession conteineth the whole summ of our saluation Which kinde of speeches no man vnderstandeth of euerie particular thing that we are to beleue or ask of God Besids manie Protestants doe grant that Scripture doth not contein euerie particular point of faith no not their most fundamental point of al which is that itself is the word of God And Laude cited l. 2. c. 5. sec 2. saieth that when the Fathers say we are to relie vpon Scripture onely they are neuer to be vnderstood with exclusion of Tradition in whatsoeuer it may be had and that without the Churches help we may mistake the Scripture And Feild ibid. That they doe not make the Scripture the rule of their faith but that other things in their kinde are Rules likewise in such sorte as it is not safe without respect had vnto them to iudge of things by the Scripture alone And also White cited l. 1. c. 10. That the Doctrin of the Church is an infallible Rule and the Rule of faith And Baro ibid. That Tradition is an infallible Rule And Chillingworth ibid. That vniuersal Tradition is as infallible as the Scripture And out of this is also answered that the Fathers cal Scripture The Rule or A Rule of faith For they cal also the Apostles Cred so As Tertullian l. Praescrip c. 13. S. Austin serm de Symbolo S. Ireney l. 1. c. 1. S. Epiphanius haeres 31. and others And Protestants as Kemnice in locis p. 10. Perkins in his reformed Catholik at the end and vpon the Creed in the beginning and Plessie de Eccles c. 8. saieth The Fathers cal it ordinarily the Rule of faith Potter sec 7. p. 78. 89. And yet mean not that it conteineth immediatly al points of faith whatsoeuer Nay a Rule is not to contein al faith but to regulate al. 5. Hence also may be answered what Protestants obiect that if the Scripture contein not al points of faith whatsoeuer it should be imperfect For imperfect is that onely which hath not al that it ought to haue And Scripture hath al the points of faith which it ought to haue and therfore is perfect As the Creed conteineth al that it ought to haue and therfore is a perfect Rule though it contein not absolutly al points of faith whatsoeuer And yet Chillingworth cited aboue c. 5. granteth that Scripture is not absolutly a perfect Rule But seeing Scripture and the Creed haue al for which they were made both are to be accounted perfect Rules and not to be accounted imperfect becaus they haue not something for which they were not made It sufficeth that they can sufficiently rule al that for ruling of which they were made And Protestants suppose but neuer can proue that ether the Creed was made or the Scripture written to rule immediatly al points of faith whatsoeuer Nay some of them confess the contrarie as we shewed before c. 5. sec 2. who must as wel answer what is brought to proue the Scripture to contein immediatly al points of faith whatsoeuer or to be the immediat Rule of al points of faith as we Faults of Print to be Corrected Page 4. lin 13. know cor known ibid. lin 24. wete cor were P. 12. lin 1. mate cor make P. 42. lin 16. sels cor self P. 80. lin 17. ad cor and. P. 94. lin 14. as cor is P. 101. lin vlt. vs. cor as P. 157. lin 2. ir cor is P. 189. lin 9. after sinles ignorance ad of sinful ignorance P. 217. lin 18. lightly cor highly P. 223. in margine Et. cor Est P. 259. lin 21. enough cor is enough P. 260. lin 6. is diuine cor is not diuine P. 330. lin 19. beleue not dele not P. 343. lin 12. ad be P. 352. lin 23. ad such P. 260. lin 5. dele and. P. 481. lin 3. add of P. 489. lin 18. fof cor for P. 502. lin 11. adde cor added