Apostles words to the particular Church of Ephesus is not sufficient both becaus the pronoune Thou Which is their Ground is not in the Greek text which alone Protestants account c See infra l. 2 c. 9. sect 2. authentical as also becaus S. Timothe conuersed in the vniuersal Church as euerie citizen conuerseth in the cittie though he liue not in euerie parte therof d Iunius l. 3. de eccles c. 14. â—liâ—nsis Respons-ad Bellarm c. 14. Others therfore distinguish the word pillar and saie that the Church is not the pillar on which diuine truth relieth but such a pillar as truth is put vpon to be read as in old time Edicts were put vpon pillars to be read This shift also is new not found in anie ancieÌ„t author nor grouÌ„ded in anie word of the text nay plainly contrarie to the meaning therof For the Church is saied to be such a pillar as Ground is and Ground is not to laie truth or Edicts vpon but to vphold things And so plain it is that the Church is here called a pillar of truth becaus it vpholdeth it amongst men as Caluin vpon this place saieth Becaus in Contr. 3. q. 5. c. 2. Fundamentum sustinet e dificium Reinolds Confer p. 557. respect of men she susteineth truth Whitaker contr 2. q. 4. c. 2. She is like to a pillar in this that as a pillar doth sustâ—in the whole building and make it more firme so the Church doth sustein and vphold truth And ibid. q. 1. c. 13. It belongeth to a pillar to sustein others in truth Nether do these men who grant the Church to be such a pillar as susteineth truth amongst men differ from Catholiks about the Churches susteining truth amongst men but about the manner how she doth sustein it to wit whether by onely preaching truth as they would or by preaching and by her authoritie also of testifying as Catholiks teach For a pillar and ground is to be relied on But to this purpose al is one by what meanes she susteins infallible truth For if she sustein infallible truth by teaching it she must be infallible in teaching it Beside if truth be alwaies tied to the Church she is alwaies infallible 4. Others distinguish the word d Moulins cont Peron c. 13. Chilling c. 3. p. 177. Vsheâ—â— Reionder p. 25. Is and say that the Apostles meaning is not that the Church is the pillar of truth but oâ—ely that she ought to be or it is the dutie of the Church to be the pillar of truth This exposition is as the former new and voluntarie and therfore a plain shift to delude the text and contrarie to the Apostles words who saieth not what is the dutie of the Church or what she ought to be but what she is Nether could it be her dutie to vphold truth if she were not made infallible For it were impossible for her to performe it e Vvhitaker contr 2. q. 4. c. 2. Others therfore distinguish the word Truth into necessarie and not necessarie and grant that the Church is the pillar and ground of al necessarie truth But as I haue said and must often say albeit onely the principal articles of faith be necessarie to diuine faith and saluation by reason of the matter which is to be beleued yet al articles of faith are also necessarie by reason of the formal cause for which they are to be beleued which is diuine reuelation sufficiently proposed and which is most necessarie to diuine faith and which is denied if anie article of faith be not beleued I add also that al articles of faith euen by reason of the matter which they conteine are necessarie to the better being of faith and of the faithful or as the Apostle speaketh to the consummation of Saints Seing therfore al articles of faith be two waies necessarie there is no reason to limit the Apostles speech to anie certaine articles especially when as Morton saieth in his Grand Imposture c. 2. sec 6. It is the law of allawes Non Rule not to distinguish See Gerlaâ—hius tom 2. dâ—sput 24. distinguendum vbi lex non distinguit Which he repeateth ibid. c. 13. and tom 2. Apol. l. 2. c. 22. Moreouer seeing none knoweth precisely which points are fundamental or absolutly necessarie to be actually beleued of euerie one which not it were to no purpose for vs that the Church were infallible in fundamental points only becaus we know not which are al the fundamental points and notknowing which they are we caÌ„not know in which points of faith the Church is infallible in which not And then what good would her Infallibilitie which is giuen to her for our good doe to vs I add also that Protestants are not â—See part 1. l. 1. c. 7. constant whether the Church be infalliblein fundameÌ„tal points or no. And that if indeed the Church were infallible in fundamental points her authoritie as I saied before were in such points diuine and we might giue her authoritie as a iust secondarie cause of our beleuing them and in them relie on her authoritie as vpon a sure pillar or ground of faith both which Protestants The Churches preaching a â—â—â—se of faith denie 5. Our second proof of the Infallibilitie of the Church in al points of faith shal be taken from that in scripture her preaching is saied to be a cause and that necessarie in or dinarie course of diuine and infallible faith Rom. 10. v. 14. How shal they beleue whome they haue not heard And how shal they heare with out a preacher How shal they preach vnles they be sent Therfore faith is of hearing In which words the Churches preaching is made a cause and that necessarie in ordinarie course of infallible faith and faith is saied to be of hearing her preaching the word of God Wherfore thus I argue in forme The necessarie cause in ordinarie course of infallible faith is infallible The Churches preaching is the necessarie cause in ordinarie course of infallible faith Therfore her preaching is infallible The Maior is euident becaus a humane and fallible cause cannot produce a diuine and infallible effect And g See sup n. 2. as Whitaker l. 1. de scrip p. 166. The effect doth not surpass the cause And less can it be a necessarie cause therof becaus what is fallible cannot be necessarie for what is fallible maie faile and what is necessarie to faith cannot faile Besides al grant that the extraordinarie cause of infallible faith by the preaching of the Apostles and Prophets was infallible as we shewed in the fourth Chapter n. 5. and why not also the ordinarie cause by the preaching of the Church seeing the end of both preachings is the same to wit infallible faith For if ordinarie fallible aâ—thoritie in the Church can cause infallible faith what need had God to giue infallible authoritie to the Prophets and Apostles for that end The minor to wit that the Churches preaching
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
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
is in ordinarie course a necessarie cause of infallible faith is plainly the Apostles meaning For he asketh how shal they beleue without a preacher lawfully sent and the Pastors of the Church are the only preachers lawfully sent And out of this necessarie dependencie of faith on lawful preaching he inferreth Therfore faith is of hearing to wit of hearing the preaching of some lawfully sent which is to make lawful preaching a cause of faith For if faith be of hearing lawful preaching lawful preaching is a cause of faith Nether hindereth it that the word preached is also a cause of faith for the word is the obiect to be beleued and lawful preaching is the cause of beleuing it Otherwise why should lawful preaching be necessarie and notanie kinde of preaching suffice And so euideÌ„tit is that these words of the Apostle make the Churches preaching à cause ormeans of faith as Whitaker l. 1. de scrip p. 41. being vrged with them answereth thus I confess preaching is the external means instituted by God by which faith is begotten in the See ib. p. 68. and 442. mindes of the Hearers And p. 15. The Churches preaching is but instrumeÌ„tally cause of faith And l. 3. p. 425. Faith is the effect of the testimonie of the Church as of an instrument And contr 1. q. 3. c. 3. The Church is not author of faith but as an instrument and external means And an instrument is a true cause And the same say others as h C. 14. we shal see hereafter And I as kno more but the Church to be asecondarie or instrumental cause in respect of God of diuine faith For doubtles she cannot be the principal cause therof as nether were the Prophets or Apostles I omit that fond shift of fundamental and nor fundamental points which may be here vsed for to delude this text becaus beside that which hath been already saied against it the Apostle doth not say How shal they beleue fundamental points but how shal they beleue that is beleue anie point of faith at al without a preacher And also becaus out of the Churches diuine infallibilitie in fundamental points of faith euidently followeth her like infallibilitie in al points of faith Nether haue I as yet read anie Protestant who would grant the Church to be diuinely infallible in some points of faith and denie herto be so infallible also in others points see infra l. 2. c. 10. sec 2. Pastors are Gods witnesses 6. The third proof of the Curches Infallibilitie in al points of faith shal be taken from that in scripture her Pastors are saied to be by God appointed witnesses for to be get diuine and infallible faith Acts. 1. v. 8. yee shal be witnesses to me in Hierusalem and in al Iurie and Samaria and to the vtmost of the land The like is ibid. v. 48. and 22. c. 2. v. 32. c. 10. v. 39. c. 13. v. 31 c. 22. v. 25. c. 26. v. 6 1. Corinth 15. v. 15. Ioan 1. v. 8. c. 15. v. 26. c. 21. v. 21. and otherwhere Out of which places I argue thus in forme who are witnesses apointed by God to testifie diuine truth and to beget diuine and infallible faith for the end of witnesses is Caluin Actor 20. v. 21. Testificatio ad toilendam omnem dubitationem interponiâ—ur to beget beleif of what they witnes are altogether infallible The Pastors of the Church are such Therfore they are altogether infallible The Maior is euident For humane and fallible witnesses are vnfit to testifie diuine truth becaus such may proue fals and are vnable effectually to beget diuine and infalble faith For the i Supra n. 2. 5. effect doth not surpass the cause And surely no wise man would assuredly beleue anie thing for the testimonie of one of whose fidelitie he were not assured For as in science we cannot be assured of the conclusion and not of the Premises for which we are assured of the conclusion so in faith we cannot be infallibly assured of the thing witnessed and not be infallible assured of the witnes k Vvhitaker l. 1. de scrip p. 49. 50. Laude sect 16. p. 65. Some answer that witnesses appointed immediatly by God as the Apostles were are altogether infallible but not such as are mediatly appointed by him as the Church is But this is The sawne end requireth like means Caâ—uin 1. Cor. 1 15. v. 15. Redundat in maximum Dei opprobrium si ordinati á Deo aeternâ— eius veritatis praecones mendatijs illusâ—sse â—undo deprehendantur friuolous For the diuers manner of Gods appointing witnesses doth not varie the end for which he appointeth them which being one and the same in the Apostles and the Church to wit testifying of diuine truth and therby causing of diuine faith requireth diuine infallibilitie in both and only proueth the manner of Gods giuing infallibilitie to them to be different to wit extradinarie The Minor namely that the Pastors of the Church are appointed by God witnesses of diuine truth for to beget by their testimonie diuine faith concerning the Apostles the aforesaid places manifestly auouch and Protestants generally confess as we saw in the former l N. 5. Chapter But they denie that Pastors successors of the Apostles are so appointed by God But this is euidently proued becaus the end for which the testimonie of the Apostles was instituted by God to wit to beget diuine faith continueth And therfore their infallible authoritie of testifying continueth As becaus the end of the Apostles preaching baptizing administrating Sacraments and the like continueth so their authoritie of testifying Gods truth doth continue â—ay it was more needful that infallible authoritie of testifying should be in the Apostes successors then in the Apostles themselues becaus the Apostles besides their infallible authoritie of testifying had the gift of miracles which much strengthned their saied authoritie which gift rheir successors ordinarily haue Office of Pastors to testifie diuine truth not and therfore more need infallible authoritie of testifying then the Apostles needed Beside the authoritie of testifying diuine truth is an ordinarie office or dutie of the Pastors of Gods Church as Protestants here confess and al ordinarie offices or duties remain in the Apostles successors Moreouer Pastors who succed the Apostles as we shal proue in the next argument are put to consummat Saints therfore also to testifie Gods truth And so euident it is that the Church and her Pastors are witnesses of diuine faith as Protestants often times confess it For thus the English confession art 20. The Church is a witness and The Churche afaithful witnes teacher of truth And Rogers vpoâ— that article Al of vs do grant that the Church as faithful witnes may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time Melancthon in Locis tit de Eccles I confess the Church keepeth the scripture as
no firme or solid foundation of my beleef in anie thing Nor likewise no firme or solid Rule 6. Fiftly they grant that the voice Cause of diuine faith authoritie or testimonie of the Church is a true cause of diuine faith Whitaker l. 1. de Scriptura p. 118. The Church is Mother of beleuers P. 121. The Church by preaching the Gospel begot vs to Christ P. 175. I denie not that the voice of the Church is an instrumental cause of beleuing l. 3. c. 441. I exclude not the testimonie of the Church from a cause of beleuing if by cause you mean an instrument P. 442. Thou tellest what kinde of instrument the Church is to wit not dumb or dead but in which is its proper motion and vertue And who denieth this or knoweth not the necessitie or vertue of this instrument Ibid. p. 425. The Church is Mistress of faith Item faith is the effect of the Churches testimonie And contr 2. q. 5. c. 19. The Church maketh faithful by preaching of the word And l. 1. de Scrip. p. 145. out of both testimonies Spirit and Church faith is in some sort inflamed and burneth Contr. 1. q. 3. c. 3. God reuealeth truth by the Church c. 11. We confess God speaketh by the God speaketh by the Church Church And generally al Protestants confess that the Church is the Mother of the faithful and a mother is a true cause of her Children And if the Church be the mother of the faithful doe beget the faithful if her voice her testimonie be an instrumental cause of diuine faith if she haue a proper vertue in producing faith if diuine faith be the effect of her testimonie and by her preaching she make faithful Surely If the effect be diuine the cause is diuine she hath a diuine power or vertue For as Whitaker confesseth l. 1. de Scripturâ p. 166. The effect surpasseth not the cause and l. 3. § 415. Such as the doctrin and religion is which we professâ— such also must the cause and authoritie of beleuing be So also Potter sec 5. p. 7. Field of the Church l. 4. c. 2 Chillingworth c. 2. n 154. c. 3. n. 33. But the effect of the Church is truly diuine to wit diuine faith Therfore also her testimonie and is truly diuine And indeed how can we diuinely and infallibly beleue for a humane and fallible testimonie How can diuine faith be the effect of a humane testimonie SIXTEENTH CHAPTER That Protestants doe diuers vvaies grant that the Authoritie or Testimonie of the Church is a formal cause of diuine faith 1. THis followeth first out of that they granted the authoritie of the Church in matters of Sâ—p c. 15. n. 2. faith to be diuine For doubtles if it be diuine it may be some formal cause of diuine faith Nay they think as is before shewed that if it be diuine it may be the vltimate formal cause of diuine faith But otherwise they grant it also For first they confess that the cause why they beleue the Scripture is the authoritie of the Church Whitaker l. 2. de Scriptura p. 320. I grant indeed that the Ratio credendâ— est propâ—er quam credimus Vvhitaker l. 3. de Scrip. p 442. 459. Scripture is to be receaued becaus 〈◊〉 is receaued of the Church P. 312. Al Christians are moued by the authoritie of the Church to beleue the Gospel Cont. 1. q. 3. c. 9. Al these Fathers what other thing doe they proue then that the Gospel is to be receaued becaus it hath alwaies been receaued of the Church and some books to be reiected becaus the Church alwaies Becaus reiected them This we most willingly grant Ibid. sec 5. p. 322. we beleue them For. to be canonical not for the onelie testimonie or authoritie of the By. Church to beleue these books to be canonical And ibid. c. 1. This way seems For. tolerable that Scripture is diuine in it self but not acknowledged for such but for the testimonie of the Church Laude Relat. sec 15. p. 57. T is not denied that this baptisme of Infants is an Apostolical Therfore tradition and therfore to be beleued Chillingworth c. 2. p. 73. we must receaue the sacred canons vpon Vpon the credit of Gods Church Ibid. we wil Becaus say with Athanasius That onely fowr Gospels are to be receaued becaus the Canons of the holie Catholik Church vnderstand of al ages since the perfection of the Canons haue so determined Ibid. p. 62. We beleue the Scripture vpon Vpon the credibilitie of vniuersal tradition And c. 3. p. 140. We haue sufficient certaintie From. of Scripture from vniuersal tradition And what can those causal particles Becaus By For Vpon From Therfore in this matter signifie but a formal cause of beleef 2. Hooker l. 2. § 4. There is some pause wheron to rest our assurance of Pause to rest assurance or the Scripture beside the Scripture and some other thing which may assure vs. And this pause wheron to rest our assurance and which can assure vs of the Scripture he saieth l. 5. § 8. is the authoritie of the Church And what is that which is a pause wheron we rest the assurance of our beleef but some formal cause of our beleef Laude Relat. sec 16. p. 119. The credit of the Scripture to be diuine Main ground hath three main grounds The first is the tradition of the Church And is not that which is a main ground of beleef some formal cause of beleef And sec 38. p. 344. we relie vpon the infallible authoritie of the word of God and Relie vpon the whole Catholik Church And is not that some formal cause of beleef vpon which we relie as we doe vpon the word of God Couel art 4. p. Doubtless it is a tolerable opinion in the Church of Rome that the Scriptures are holie and diuine in themselues but so esteemed of vs for the authoritie of the Church And is not that For. for which we esteem the Scriptures to be diuine some formal cause of our esteem of them The like hath Whitaker contr 1. q. 3. c. 1. who also l. 1. de Script p. 23. saieth That the question between him and D. Stapleton was whether we are to beleue For. the Scripture to be diuine onely for the testimonie of the Church or rather for the inward persuasion of the holie Ghost The same he saieth contr 1. q. 3. c. 1. Wherin he plainly supposeth that we are to beleue the Scripture to be diuine for the authoritie of the Church and onely denieth that we are to beleue so for it alone Which al Catholiks also denie And contr 1. q. 3. c. 3. saieth Manie beleued Christ for the testimonie of Ihon. And c. 5. p. 322. we beleue them to be canonical not onely for the authoritie of the Church Then partly for her authoritie Ibid. It followeth not that we know
not By. which books be Canonical by anie other testimonie then of the Church And c. 8. Austin indeed saieth he was held in the Church for testimonie of Catholiks and consent of Nacions But as himself saieth l. 1. de Script p. 39. To beleue for the Church and for the Churches For sheweth the reason of beleef authoritie sheweth the cause and reason of beleef The same he saieth p. 46. And Chillingworth c. 2. p. 68. To say we receaue the books of the new So doth Becaus testament commonly receaued becaus they are so were indeed to make Commonly receaued a rule or reason to know the Canon by And indeed as I saied before what other kinde of cause of beleef can these particles Becaus or For signifie but some formal cause of beleef And the same Chillingworth c. 3. p. 152. It followeth not that becaus the Churches authoritie is warrant enough for vs to beleue some Vvarrant enough for to beleue doctrin touching which the Scripture is silent therfore it is warrant enough to beleue these to which the Scripture seemes repugnant Now the doctrins which S. Austin receaued vpon the Churches authoritie were of the first sorte Which is plainly to confess that S. Austin receaued some doctrins vpon the Churches authoritie and that the Churches authoritie is warrant enough to beleue doctrins of which the Scripture is silent But authoritie which is warrant enough to beleue is a formal cause of beleef Laude also sec 16. p. 102. The key that lets men into the Scriptures euen to this The key knowledg of them That they are the word of God is the tradition of the Church And p. 107. The testimonie of the Church is a subseruient cause to lead to knowledg of the author of Scriptures And what is the key of beleef but a formal cause of beleef or what subseruient cause of beleef can testimonie be but a formal cause Hooker also l. 2. § 7. granteth that the authoritie of the Church is the key which openeth the dore into The dore the knowledg of Scripture And Poâ—ter sec 5. p. 6. The testimonie of the present Church is the key or dore which lets men into the knowledg of diuine misteries And what is the key or dore in matters of beleef but some formal cause of beleuing them For as I said before what cause of beleef can testimonie or authoritie be but formal Wherfore if not in words in effect and deed they grant the testimonie or authoritie of the Church to be a formal cause of faith Ad in vaine they denie the name when they grant the thing For August 9. de ciuit c. vel l. 2. contr Crescon c. 2. l. 2. ad Bonif. c. 5. Caluin 2. Instit c. 2 §. 7. l. 4. c. 3. truth consisteth not in words but in things 3. Secondly they often times grant that we beleue By the Church by the testimonie of the Church and By the preaching of the Church Whitaker l. 1. de Script p. 39. We beleue by the Church by the preaching of the Church Ibid. p. 46. That we cannot beleue but by the testimonie of the Church is no question betwene vs. Contr. 2. q. 3. c. 3. p. 317. Manie beleue these Scriptures by the Church Which he repeateth p. 316. and 320. where headdeth God reuealeth by the Church as by aministerial means But in matter of beleef To By testimonie and for testimonie is al one cause beleue by or for authoritie by or for testimonie is al one kinde of cause becaus Authoritie or testimonie can be no other kinde of cause of beleef but formal nor beleef can haue anie other formal cause but Authoritie or Testimonie Wherfore the Scripture often times saieth men beleued by Ihon Baptist by the Apostles by the Prophets meaning for their testimonie or authoritie And so we say we beleue by witnesses or for their testimonie Becaus when the word Bâ— is said of Authoritie or Testimonie in respect of beleef it can signifie no other cause then For doth in the same matter to wit formal Wherfore seing the causal particle By doth signifie that Authoritie or Testimonie is some kinde of cause of beleef it must needs signifie the same kinde of cause which For in that matter doth signifie as it is al one to say we know the conclusion by the premises and for the premises but yet with this difference that By more signifieth a subordinat cause of beleef then For doth and therfore it is oftener said in the Scripture men beleued by the Apostles or by the Prophets then for them Though in other matters By may signifie a different kinde of cause then For doth And that By and For in matter of beleef signifie the same cause of beleef Whitaker tacitly granteth in that he often times denieth that we beleue by the Church or by the testimonie of the Church and saieth l. 1. de Script p. 7. What then Protestantâ— denâ—e we beleue by the testimonie of the Church Stapleton Dost not thou say that we are certain by the Church that this or that Scripture is diuine This thou saiest is that which properly is in question Did I say think put or ascribe to thee or thine anie other thing when I sought the true state of the question Behold how plainly he confesseth that the true state of the question between him and Catholiks is whether we beleue the Scripture to be diuine by the testimonie of the Church though in other places he would put a great L. 1. de script p 39. 46. difference between beleuing by the testimonie and for the testimonie of the Church And ibid. in Margine To beleue by the testimonie of the Church is the plain heresie of Papists 4. Thirdly Protestants grant the Church of God is apointed by him to be witnes of his diuine truth as I shewed before c. 5. n. 6. But a witnes is by his authoritie and testimonie a formal cause of beleuing what he witnesseth and the onely end of a witnes is to cause beleef And this confesseth Caluin in Acts c. 20. v. 21. saying Testimonie is interposed to take away al doubt that is to beleue firmely And out of that which hath been shewed in this Chapter it is euident that if not in words indeed and effect Protestants doe grant that the authoritie or testimonie of the Church is a formal cause of diuine faith and as I said before to grant the thing and denie the word or name is but follie For what doe we mean when we say the Church is a formal subordinat cause of faith then what they haue saied and granted Thus haue we proued that euen by the confession of Protestants the Church of God is infallible at lest in fundamental points of faith and also diuinely infallible by Christs absolute promise and the holie Ghosts assistance and also that her authoritiein matters of faith is a formal cause of faith though subordinat to Gods
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
or beleued with diuine faith EIGHTENTH CHAPTER Hovv vve are to ansvver that question VVherfore or hovv vve beleue or knovv the Church to be Infallible 1. OVT of that which hath been hitherto saied is clearly answered that question How or Wherfore we beleue or know the true Church of God to be absolutly infallible in al which she teacheth as matter of faith Laude sec 16. p. 60. saieth The tradition of the Church taken alone cannot be a sufficient proof to beleue by diuine faith that Scripture is the word of God For that which is a ful and sufficient proof is able of it self to settle the soule of man which Tradition is not alone able to doe For it may be further asked why we should beleue the Churches Tradition And if it be answered Becaus the Church is infallibly gouerned by the holie Ghost it may be demanded How that may appeare And if thâ—â— be demanded ether you must say you haue it by special Reuelation or els you must attempt to proue it by Scripture And the verie offer to proue it by Scripture is a sufficient acknoâ—ledgment that the Scripture is a higher proof then the Churches tradition which in your own ground is or may be questionable til you come thither Besids it is an inuiolable ground of reason that the Principles of anie conclusion Thus he whose words I haue related at large that I might not seem to dissemble the difficultie 2. First therfore we must note that Beleef and Knowledg are different For Beleef is a simple assent for the authoritie of the speaker Knowledg if it be not of such things as are euident of themselues as that the whole is greater then a parte and such like is discursiue inferring one thing out of an other Therfore these are different questions Wherfore we know the Church to be infallible in al matters of faith and Wherfore we beleue her to be so infallible And we wil answer to both questions differently and distinctly To the question Wherfore we beleue the Chrch to be infallible I answer that if you demand the material Gods vocal word the material obiect of faith obiect of my beleef therof it is Gods vocal word vttered to me by the Church For as is shewed before out of the Apostle Faith is of hearing and Hearing is by the vocal word of God vttered by the Church And for this vocal word of God as his testimonie the Church was beleued to be infallible before there was anie Scripture and of the aforesaied Barbarians who had no Scripture and could be so beleued though al Scripture should perish And this Luther and other Protestants before cited doe confess when they say The Church is conceaued bred by the vocal word of God Supra c. 14. â— 1. and 3. 3. And if you ask the formal obiect for whose authoritie we beleue the Church to be thus infallible I answer For the authoritie of God principally and for the authoritie of the Church which is the pillar and ground of faith subordinatly As we beleue what the Embassador saieth principally for the King who sent him and subordinatly for the authoritie of the Embassador himself as apointed by the king And as before anie Scripture was written Prophets were beleued not for anie Scripture but principally for the authoritie of God who sent them and secondarily for their own Prophetical authoritie instituted by God Wherfore we need not as Laude thinketh proue the Church to be infallible ether by special reuelation or by Scripture as Chillingworth saieth c. 3. p. 141. Becaus beside the priuat word of God which is by special reuelation and his publik written word Publik vocal word of God Videsup c. 14. n. 1. which is Scripture there is also his publik vocal word which he vttereth and speaketh by the mouth of the Church as wel as there is his written word which he wrot by Vvhitak l 3. descript p. 414. Spiritus per as Ecclesia loquitur â—ic etiam cont 1. q. 3. c. 11. cont 2. q. 4. c. 2. Quâ— ecclesiam audiunt Christum ipsum audiunt the hands of his prophets and Euangelists And Gods word by whom soeuer it is ether spoke nor written is of equal authoritie and his vocal word equally to be beleued as his written Wherfore we haue no need to proue the Church to be infallible by the Scripture as there was no need nor possibilitie by it to proue that or anie other point of faith before anie Scripture was written vnles it be against such heretiks as beleue the Scripture but beleue not the Church But Catholiks doe onely confirme their faith which before they had of the infallibilitie of the Church by Gods vocal Gods vocal word confirmed by his written word vttered by the Church by his written word of the Scripture As we vse to be confirmed in the beleef of a thing which a man doth not only say by word of mouth but also by writing 4. And moreouer it is not alwaies necessarie as laude thinks that the mean of knowing be more known then the thing known by it as when they mutually make each other known as Relatiues and the Cause and proper Effect doe For in these a Circle is not vitious As from a Father we proue a sonn and from a sonn à Father From Rational Risible and from Risible Rational from the suns rising the Daie and from the Daie the suns rising And as Whitaker saieth contr 1. q. 3. c. 3. of the old and new Testament Something 's mutually proue each other The old and new Testament doe mutually confirme one the other In other matters this mutual confirmation would not auaile but in this it auaileth much For none is so fit a witnes of God and of his word as God in his word And contro 2. q. 5. c. 18. As the cause doth bring forth and shew the effect so the effect in like manner doth illustrat the cause Ibid. c. 9. Relatiues are not before or after one the other And lib. 3. contra Dureum sec 3. doth this seem ridiculous to the to seek the word out of the word White in his Defense p. 301. It is no more a Circle in vs to proue our Spirit by the Scripture and again to be assured of the Scripture by the Spirit then it is in discours to goe too and and fro between causes and effects The like he hath in his way p. 117. Field in his Appendice part 2. p. 16. That the cause may be proued by the effect and the effect by the cause and that such a kinde of argumentation is not a circulation but a demonstratiue regress that two causes may becauses ether of other we make no question Caluin 1. Instit c. 9. § 3. God hath ioyned together the certaintie of his word and Spirit with a mutual knot The samesay I of Gods vocal word vttered by the Church and his written word signed by the Euangelists that