c Potter sec 5. p. 2â— 89. laude p. â—â—7 165. Caluin Admonâ—s vlt. p. 3â—2 martyâ— laâ— 4. c. 10. Protestants differ from Catholiks in that they doe not beleue al points of faith euen such as are necessarie to be beleued onâ—ly by reason of their clear reuelation sufficienly proposed to be necessarie to the wel being of faith euen by reason of the matter which they conteâ—ne when as indeed al points of faith are necessarie to the better being or perfection of faith euen by reason of the matter which they contein For as in natural things God doth not giue what is superfluous both to their being and also to their wel being or perfection so nether doth he in supernatural matters as are points of faith Whererpon the Apostle 1. Thessal 3. desired to add somethings which were wanting to their faith and yet doubtless nothing was wanting to the verie being of their sauing faith but only to the wel being or perfection thereof And Ephes. 4. he saith that God gaue Pastors to the consummation or perfection of Saints Wherfore as far as the better being or perfection of Christian faith or consummation of Saints reacheth so far also reacheth the infallibilitie of the Church And when some Catholiks say that the Church is infallible onely in things necessarie to saluation as Canus l. 5. loco 5. Stapleton Controu 4. q. 2. ad quartum argumentum and Bellarmin l. 4. de Pontifice c. 5. they doe not mean as some d Potter sec 5. p. 16. 17. 22. 29. Protestants think that she is infallible in things merely fundamental which are necessarie to saluation by reason of the matter or necessitate medij as the principal points of faith are necessarie but of things which are any way necessarie to saluation either by reason of their matter and their reuelation also or by reason of their reuelation only as other The Church infallible onely in things some way necessarie points of faith are necessarie and also which are necessarie ether to the verie being or to the berter being of saluation by reason of their matter as al points of faith are necessarie For in al things which are anie way necessarie to saluation and onely in things which are some way necessarie to saluation God hath giuen Infallibilitie to his Church Becaus as I said as in natural things he faileth not in any thing which is anie way necessarie to their being or better being so nether doth he faile or abound in supernatural things as is saluation 6. The last particle to be explicated whas meant by al and euerie one is To al and euerie one In which Protestants differ from Catholicks becaus they attribute Infallibilitie to the Church onely in things e Potter sec 5. p. 19. 29. absolutly necessarie to al mens faluation as Laude speaketh Relat. p. 355. or in things absolutly necessarie in themselues as he speaketh ibid. â—p 357. and generally Protestants say the Church is infallible bâ—t in fundamental points by which they mean onely such as are necessarie to euerie Christian as Potter saieth sect 7. p. 74. not such as are necessarie onely to some But seing Christ hath instituted his Church as a necessarie mean to saue al and euerie kinde of men she must needs be as in fallible in matters which are necessarie for the saluation onely of some as she is in matters which are necessarie for the saluation of al. For els he should faile in a necessaire meanes for the saluation of some kinde of men which were impious to think seing he came to saue al kinds of men and therfore he hath made his Church infallible as wel in matters of faith which are necessarie onely to the saluation of some kindes of men as which are necessarie to al kinds of men And this is so euident as whitaker Controu 2. q. 4. c. 2. confesâ—eth that in things necessarie to anie The ful sense of this question the Church erreth not So that our meaning in this question of the infallibilitie of the Church is that the Catholick or vniuersal Church throughe Gods efficatious assistance certainly or infallibly neuer erreth in anie point necessarie to saluation ether for the matter and diuine reuelation too or onely for diuine reuelation sufficiently proposed or necessarie ether to the being or wel being of faith ether of al men or of anie kinde of men So that in what point soeuer which is anie way necessarie to saluation ether of al or of anie men the Church infallibly neuer erreth through Gods efficatious assistance of her which assistance Christ hath most clearly promised to her as he hath promised to her remission of al sinnes and Protestants might as wel question her power for remission of some kindes of sinnes as question her infallibilitie in some points of faith SECOND CHAPTER In vvhich are laid dovvn rational grounds of that vvhich vve shal say of the Infallibilitie of the Church in matters of faith 1. THe first ground is that only Onely Gods word can be beleued with diuine faith Quomodo credet quem non audâ—e runt Rom. 10. the word of God or what is said of God can be the material obiect or that which is beleeued with diuine faith This is euident becaus only that word which implieth contradiction to be fals can be the material obiect of diuine faith which implieth contradiction to beleeue aniething that is nottrue and such only is the word of God and no word of man or of anie creature And hence il followeth thaâ— Protestants cannot beleue with diuine saith either of these propositions The Bible is the word of God The present copies of the Bible are couformable to the original For a Chillinh c. 〈◊〉 p 90. laâ—dâ— sect 16. p 69. 70 〈◊〉 117. Hoober l. 2. §. 〈◊〉 Beza in Rom. 1. â—ee l. 2. c. 15. n. 8. and c. 5. sest 1. they maintein that the scripture is the sole and adaequat obiect of diuine faith and confessing which is euident that neither of the said propositions is in scripture nor is anie written word of God they must needs also confess that they haue no diuine faith of the said propositions Wherefore thus I argue in forme against them Onely the scripture or written word of God is the material obiect of diuine faith The said propositions are no scripture or written word of God Therefore they are no material obiect of diuine faith 2. The second ground is that onely Onely Authoritie or veracitie the formâ—l cause of belâ—ef Authoritie or veracitie can be the formal obiect or formal cause of anie beleef whatsoeuer This also is euident For as the Apostle saieth Rom. 10. faith is of hearing and S. Austin lib. de vtil cred c. 11. That we beleue we owâ— to authoritie that we Know to reason Which he hath also lib. de vera Religione c. 24. And it is confessed by Protestants For thus Whitaker l. 3. de scriptuta
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
327. The testimonie of the church of it self is wholy and meerly humane And l. 1. p. 112. The authoritie of the matters of the church is of no moment p. 16. An Protestants deny all authoritie of the Church in matters of faith argument taken from the bare testimonie of the Cburch to confirme anie point of faith is fond vnfit and vnforcible to perswade l. 3. p. 482. The testimonie of the church vnles it be strengthned by scripture is not worth a farthing in matters of faith And l. 2. p. 235. The Church hath no authoritie in matters of faith but all is Gods alone And ibid. In matters of faith and engendring faith the Church hath no authoritie at all And to this blasphemous denial of the churches authoritie in matters of faith m See infra c. 16. n. 5. Chillingworth addeth that no certain Church vniuersal or particular is infallible euen in fundamental points but onely that there shal be always some vncertain men who shal hold al the fundamental points 3. The ninth ground is that as the Apostles may be considered as they were so manie honest men and â—o no doubt theyr authoritie was but humane or as Apostles diuinely assisted in matters of faith and so their authoritie was diuine as Protestants confess infra c. 4. so the church of God may be considered as so manie honest and vertuous men and so doubtles her authoritie is but humane and fallible or as she is the Church of God the pillar and ground of truth guided by Christ her head and effectually assisted by the holie Ghost and so we say her authoritie in matters of faith is diuine and infallible though not in that high degree as the Apostles was But Protestans when they say that the authoritie of the Church is but humane in matters of faith consider her only as she is such men wherein they proceed as if speaking of a man they should consider only his bodie not thinking of his head or Soule For the true church The church is a misticall bodie whereof Christ is the head and the holie Ghost the soule of Christ is a misticall bodie whereof Christ is the head and the holie Ghost the soule and in matters of faith is guided by this head and effectually assisted by this soule according to Christs manifest and expresse promise as we shall see heereafter and therefore in such matters hath diuine and infallible authoritie from hersaid head and soule And what maruel that a bodie whereof Christ is head and the holie Ghost the soule hath truly diuine authoritie that is be truely and effectually assisted by its diuine head and soule to propose nothing as of faith but what is truth And Vvhat iâ— meant by diuine authoritie of the Church to be thus truly and effectually diuinely assisted is all the diuine authoritie which we attribute to the church and is both sufficient and necessarie for the ends for which God appointed her as we shall see presently 10. The tenth ground are the ends The end for which God gaue diuine infallibilitie to his church for which God gaue diuine infallibilitie to his Church and her Pastors which if they be well considered wil clearly shew that he hath giuen her and them diuine infallibilitie in matters of faith For he hath made his church the pillar and ground of diuine truth 1. Timoth. 3. which she cannot be without diuine infallibilitie in diuine truth And becaus he made her pillar and ground not of a part of diuine truth but simply of diuine truth and that fundamental points are but a part of diuine truth and the least part too he made her diuinely infallible not onely in fundamental points but in all points which he would haue be beleued with diuine faith And this our Sauiour expressed more fully when he said to his Apostles that he would send them the holie Ghost for to teach them all Ioâ—n 14. §. 16 Matt. 16. things all truth Likewise because Christ hath made his church so firme and strong as the gates of hel cannot preuail against her and that euerie sinful error in any point of faith is formal haeresie and a * gate Greg. in psal 5. pâ—niâ— Portae inferi hâ—reses sunt of hel destructiue of the church as I shewed parte 1. l. 2. c. 6. therefore he hath giuen his church diuine infallibilitie in all matters of faith for to resist any haeresie in what point of faith soeuer And in like manner because God hath made the Pastors Ends for which God gaue diuine infallibilitie to the Pastors of his church the external cause and his instrument and means of engendring diuine infallible faith Rom. 10. he hath giuen them diuine infallibilitie in all matters of faith because no inferior infallibilitie would suffice as I shewed n. 3. And likewise because he hath made them his instruments and means not to engender a parte of faith as fundamental points are but all faith becaus the Apostle saith not how shall they beleue funâ—amental points without hearing a preacher but simply how shall shey beleue he hath giuen them diuine authoritie and infallibilitie for all points which â—e are to beleue And in like sort because God hath giuen Pastors and Doctors not Ephes c. 4. only for the fouÌ„datioÌ„ of the bodie of Christ or for the making of Saints but also for the edification or building of Christs bodie and câ—nsummation or perfection of Saints vnto a perfect man and that fundamental points cannot doe all this but not fundamental points as they are true points of diuine faith so they are necessarie to the building of Christs bodie and Not fundamental points are of the perfection of faith consummation of his Saints vnto a perfect man therefore he hath giuen them diuine authoritie and infallibilitie euen in not fundamental points And the Apostle though no doubt he had taught the Thessalonians al fundamental points yet he desired to add those things which he said were wanting to their faith which 1. Thessal c. 3. was to consummat or perfect theyr faith And as far as the edification of Christs bodie and consummation of faith extendeth so far extendeth the Pastors diuine infallibilitie which is giuen to them for this end 11. And hence riseth the eleuenth ground which is that seing n Caluin 4. Instit. c. 〈◊〉 § 3. c 2. §. 1. c. 8. Vvitaker Contr. 2 q 4. c 2 â—otter sess Ep. 22. Protestants forced by the euidencie of truth doe confesse that the Church is infallible in necessarie points of faith if they would grant that she is infallible as well in points necessarie to anie men as in points necessarie to all men and in points as wel necessarie by reason of the formal cause of beleef which is diuine reuelation sufficiently proposed though they be not necessarie by reason of their matter which is to be beleued though by reason also of that they be necessarie to the
better being of faith or perfection and consummation of Saints and as well in points necessarie to the well being or perfection of faith as simply to the being thereof they should not differ from vs about what points the church is infallible For we doe not say that she is infallible in points which are not necessarie to any nor necessarie in any sorte to the being or wel being or Stapâ—et Contr. 4. q. 2. not 7. Ad Eâ—â—lesiae infâ—l ibilitatem in docendo satis â—st vt sit in fallibilis in substantiâ fidet publico dogma te rebus ad salutem nocessarijs Et ad 4. argumentum iâ—faâ—libilâ—tas docentis Eccâ—efiae pont tur tantum in rebus ad salutem necessaris The like saith Bellarm l 4. de Pont. c. 5. Canus l. 5 c. 5. Patribus Synodi Spiritus 〈◊〉 non est praesens in omnibus sedinrebus solùm ad salutem necessarijs perfection of Christian faith as manie scholastical subtilties are as Stapleton professeth Contr. 4. q. 2. notab 7. For as in natural things God giueth not superfluities but only what is necessarie to the being or perfection of them so nether in supernatural matters But as he is not defectiue in natural things for necessaries ether for their simply being or their perfection so much lesse is he defectiue in supernatural matters according as these are of more importance then those and more regarded of him And Protestants by saying that God hath made his Church infallible only in things necessarie to all men and necessarie to her verie being make him les liberal in supernatural matters then in natural Besides o See infra 〈◊〉 6. n. 1. Chillingw c. 2. p. 54. saieth that the scripture can end all controuersies touching things necessarie and verie profitable And ib. p. 98. What one of the Euangelists hath more then an other is only profitable and not necessarie And if God hath giuen diuine infallibilitie to the scripture and Euangelists not only for necessarie points but also for such as are profitable why should we thinke that he hath not giuen to his Church the like infallibilitie not onely for simply necessarie points but also for profitable as all are which make to the edification of Christs bodie and consummation of saints vnto a perfect man as all true points Morton â—om 1. Apologa l. 2. c. 9 Quasi â—erè nou fit fidei dogma quod piriâ—us S. omnibus eredendum propinauis of faith doe For who can denie that all true points of faith reuealed clearly by God are of the integritie and perfection of faith and are profitable for vs to beleue otherwise to what end were they so reuealed And if God reuealed them clearly he would haue them beleued and if beleued he would appoint on earth some infallible authoritie to propose them which not being in the scripture must needs be in the church I ad also How al pointâ— of faith are necessarie that though al points of faith be not simply necessarie by reason of the matter which is to be beleued they al are simply necessarie by reason of the formal cause which is diuine reuelation sufficiently proposed for that is simply necessarie to be beleued in whatsoeuer it proposeth How the principal and the instrument are â—one and how different 12. The twelft ground is that as the principal agent and the instrument are but one entire cause in Kinde to witt efficient but in order and degree are far different Different causes to witt Principal and Instrumental so the authoritie of God and of the Apostles in matters of faith were one and the same entire cause of diuine faith to witt formal but in order and degree were twoe and far different for the one was principal the other ministerial one increate the other create one absolutely necessarie the other not absolutely necessarie the one sufficient of it self to beget diuine faith the other not sufficient of it self And this vnitie betwixt the authoritie of God and of the Apostles our Sauiour expressed when he said Luke c. 10. Who heareth you heareth me which could not be true vnles he and his Apostles were in some sort one and the same speaker as the king and his Embassadour are And this same Protestants sometymes confess For thus Caluin in Ioan. 20. v. 21. He bids the Apostles succeed into the same function which he had of his father he imposeth on them the same person he giueth them the same right Christ communicateth with his Apostles the same authoritie which he had of his father Whitaker Cont. 2. q. 3. c. 5. The Apostles did consigne the Canon not as men but as the person of God And lib. 1. de script p. 61. Becaus Christ left earth he gaue his office to preachers And pa. 71. I denie not that Pastors doe in some sort bear the person of God And the distinction also between these twoe authorities Christ expressed when he said Ioan. 16. The holie Ghost shal bear witnes of me and yee also shal bear witnes In which words he expresseth two witnesses ad twoe testimonies And the same did the Apostles when they said Act. c. 15. It hath seemed to the holie Ghost and to vs to lay no other burden vpon you but these where they express twoe imposers of the same burden the holie Ghost and themselues and twoe authorities of imposing it one of the holie Ghost the other of themselues For they could not impose that burden without they had authoritie distinct from the authoritie of the holie Ghost though not separate from it And the same for vnitie and distinction of the authoritie of the holie Ghost and of the Church I say of the Church that the authoritie of God and of his Church is one and the same in kinde The entire formal cause of faith in ordinarie course see infra c. 11. n. 1. of causing diuine faith but far different in credit and degree of causing it though in ordinarie course neuer separated For in ordinarie course the entire formal cause of diuine faith is Gods and his churches authoritie togeither or God speaking by his Church And the Churches authoritie being one entire cause of diuine faith with Gods authoritie her authoritie must needs be in matters of faith diuine and infallible for a fallible authoritie cannot be one cause in kinde of beleef with an infallible authoritie but a quite different kinde of cause And if these grounds be compared with the grounds of Protestants for which they limit the infallibilitie of Gods Church to onely fundamental points and to mere humane infallibilitie they will appeare yet more firme and solid For theyr grounds are not founded vpon any ends of the Church expressed in scripture as these are but founded onely vpon their own ends which are only to delude the texts of Scripture which attribute infallibilitie to the Church in al points of faith by saying that they are meant of fundamental points onely
and partly to defend themselues from the authoritie of the Church in points wherein they oppose her by saying that her authoritie in anie points what soeuer is but human and fallible also in such points as they oppose her p See Chillingw c. 3. p. 146. 172. c. 2. p. 86 laude sect 16. p 93. 91. 231. Some say that the Church is efficaciter or efficaciously assisted by God in fundamental points and therefore is infallible in them but is only merely The Church is assisted efficaciously in â—l points of faith sufficiently assisted in not fundamental points and therefore fallible in them But besids that this distinction of Gods efficacious and sufficient assistance in this matter is new and therefore iustly suspected as naught it is also voluntarie without sufficient ground and therefore irrational Besids it granteth that the Church is diuinely infallible in fundamental points For to be diuinely infallible is no more but to be diuinely assisted efficaciously more ouer it maketh the Churches authoritie euen in fundamental points to be vncertain For if she be fallible in not fundamental points of faith clearely reuealed for such al true points of faith are and points but obscurely and darkely reuealed are but matters of opinion how shal we be certain that she is not fallible in fundameÌ„tal points seing not fundamental points if they be points of faith are as clearly reuealed as the fundamental as S. Augustin saieth of the scripture that if it lie in any point it may be suspected in al. It maketh also the Churches infallibilitie vnuseful to vs becaus none know which are al the fundamental points necessarie to be actually beleued of euerie one which not To omit that there are no vnfundamental points of faith in the Protestants sense but al true points of faith are fundamental to the verie being of sauing faith and to be beleued actually if they be sufficiently proposed or virtually though they be not so proposed And to omit also that meer sufficient assistance which is neuer efficient Sufficient neuer efficient iâ— vain were vain becaus as Philosophers say that power is vain which is neuer reduced to act and is such a power as is no where els to be found and also that fully sufficient and not efficacious implie contradiction For though fully sufficient assistance may be not efficient for want of our cooperation Not distinct from efficacious or coÌ„curse yet it is alwayes efficacious becaus efficacious as it is distinct from efficient is no more but what hath ful power or vertue to worke and such is that which is sufficient But whether there be anie difference betwixt sufficient and efficacious assistance or none God hath really and effectually made his Church the pillar and ground of truth and so strong that the gates of hel shal not preuail against her and therefore he hath giuen her efficacious or effectual assistance in al points of faith and so hath made her diuinely infallible in al such points For as Chillingw c. 3. p. 145. saieth wel The Apostles could not be the Churches foundations without freedome from error in al those things which they deliuered constantly as certain reuealed truthes So I say the Church could not be the pillar and ground of truth without freedome from error in al things she deliuereth as points of diuine truth 13. And out of these grounds first we may clearly see that the true Church of God is diuinely infallible in all points which she proposeth to be beleued with diuine faith Secondly we may easily answer al the obiections of Protestants to the contrarie Thirdly we may see what litle cause Laude had sec 16. p. 91. to make such a wonder that Catholicks should say that the present true Church of God is diuinely infallible in al matters of faith seing by diuinely infallible they mean no more then diuinely assisted efficaciously to propose nothing to be beleued but what is truth But rather we Iust wonder that the Churche of Christ should not be diuinely infallible may wonder that rational Christians wil deny her to be diuinely infallible or which is alone diuinely assisted efficaciously whom they cannot deny to be the mother of the faithfull the spouse of Christ whose head is Christ and whose soule is the holie Ghost who teacheth her al things and al truth who is the pillar and ground of truth and against whom the verie gates of hel shal not preuail Is not such a one diuinely assisted efficaciously And whome themselues confess to be infallible in fundamental points For can she be humanely Vvhitaker cont 1. q. 3. c. 11. l. 3. descript p. 19 laude Relat. sect 16. p. 65. infallible in such high matters 14. Some Protestants vrge vs much to tel whether the authoritie or infallibilitie of the Church in matters of faith be meerly diuine or no. To whom I answer that if by diuine they mean diuine in it self as hauing How the testâ—monie of the Church is diuine and now not anie diuinitie in it self we say it is not diuine meerly nor at al for it is a create authoritie as was also the authoritie of the Prophets and Apostles but if by diuine they mean diuinely instituted and diuinely assisted efficaciously not to err in matters of faith it is meâ—rly diuine it is infallible meerly by Gods efficacious assistance and not by any natural knowledg or industrie of the Church Though she must vse humane industrie as was vsed in the Councel of the Apostles Act. 15. Lastely it is wel to be noted that when we say we beleue for Gods authoritie or veracitie we mean not therby that we beleue becaus God doth efficiently cause our beleef namely by lightining our vnderstanding or stirring vp our wil to beleue becaus Gods authoritie or veracitie is no efficient cause of our beleef but onely à formal cause therof and also becaus he is in like sorte efficient cause of our hope or Charitie as he is of our beleef and yet he is not cause of them by his authoritie but our meaning is that we beleue not for anie thing which God worketh in vs but for his authoritie or veracitie which is in himselfe And therfore they say noâ— Canuâ— l 2. c. 4. Vvhitaker l. 1. descript p. 23. wel who say we beleue becaus we are moued therto by special instinct from God or that our faith is lastely resolued into such special internal instinct For such special instinct can not be anie formal cause of our beleef but onely an efficient cause therof and faith is not lastly resolued into anie efficient cause but onely into some formal besids that instinct is peculiar to him in whome it is wheras the motiue or reason of Catholik faith is common to al who haue such faith more ouer it is not euident credible by it self that such special instinct is from God and faith is to be resolued into some cause which is euidently credible as is the
Proposal of matters of faith and therfore not Proposers 3. The second condition necessarie to a sufficient external Proposer of points of faith instituted by God is that his authoritie be c See infra 〈◊〉 5. n. 2. diuine or diuinely assisted as the Apostles was and infallible in Proposing them The reason is becaus points of faith are supernatural and diuine and to be beleued so assuredly as we ought to d See infra 62. 6. 8. sec 1. curse an Angel if he saied the contrarie Galat. 1. And therfore no humane or natural authoritie but that which passeth Angelical authoritie and is supernatural and diuine is apt or sufficient to cause such assurance of diuine matters And this e Vvitaker l. 1. descrip p. 392. 415. Potter sect 5. p 7. See infra l. 5. n. 5. and l. 2. c. 11. n. 1. Protestants grant For becaus they think the scripture onely hath diuine and infallible authoritie they make it alone the assured Proposer of points of faith Besides by a sufficient Proposer we mean such á one as proposeth matters of faith so sufficiently as matters of diuine faith require and whose proposal is such as it bindeth men to beleue with diuine faith what he proposeth and such it could not be vnless his authoritie in proposing were infallible diuine or diuinely assisted efficaciously 4. The third condition is sufficient claritie in his proposing points of faith The reason is becaus if he donot clearly enough propose vnto vs the points of faith we cannot be assured what he proposeth or what we are to beleue 5. The fourth condition is that his Proposal be necessarie in ordinarie course for vs to haue faith The reason is becaus if his Proposal were not necessarie to vs for to haue faith he were not the ordinarie External Proposer instituted by God without whose concurse God wil not in ordinarie course produce faith 6. The fift condition is that he be vniuersal for time for place for points of faith and for al kindes of men capable of External Proposal The reason is becaus the external Proposer without whose concurse God wil not in ordinarie course engender faith must propose al points of faith must be present in al times when God engendereth faith in al places where he engendereth faith and present to al kinds of men capable of external Proposal in whome he engendereth faith And otherwise he were not the ordinarie external Proposer without whose concurse God in ordinarie course wil not engender faith And we enquire who is this ordinarie external Proposer of points of faith becaus onely he is necessarie to be known Now of al these conditions onely Infallibilitie and claritie in some points agree to scripture as is euident by it self and we shal proue more hereafter and therfore it is not the ordinarie External Proposer necessarie to be sought and they al agree to the true Church as we shal proue euidently by Gods holie assistance And we wil begin with her Infalibilitie in matters of faith For that she is a companie of Intellectual persons needs no proof which we wil proue by plain places of Scripture testimonies of Holie Fathers reason grounded in Scripture and open Confessions of learned Protestants Becaus the denial of the Churchs Infallibilitie in matters of faith is the formal cause of al Heresies and Infidelitie as her Infallibilitie or veracitie in matters of faith is the formal external cause of al diuine faith For she being by testimonie of the Holie Scripture apointed by God to be the pillar ground and witness of diuine truth must needs be the formal External cause of our beleife of diuine truth without which God ordinarily wil not engender faith and consequently The rote of al Heresie the denial of the Infallibilitie of this pillar ground and witness must needs be a formal cause of al heresie or Infidelitie opposit to beleif of diuine truth and of Hereticks vncertaintie what they are to beleue firmely and vndoubtedly For who leaue the pillar ground and testimonie of truth can neuer be firmely setled Wheras Catholicks relying firmely vpon this pillar and standing fast vpon this ground setled by God and testimonie appointed by him are firme and constant in their faith and iustly giue it for a sufficient secoÌ„darie reason of what they beleue because the pillar ground and testimonie of truth is most iustly giuen for such a sufficient reason of our beleuing truth Yet before we proue the Churches diuine veracitie or infallibilitie in matters of faith we wil proue that God can giue to men such a diuine veracitie or infallibilitie becaus this is some step to proue that he hath giuen it at least it remoueth a great impediment of beleuing that he hath giuen it and besides it maketh the testimonies wherwith we wil afterwards proue that he hath giuen such Infallibilitie to be more vndoubted FOVRTH CHAPTER That God can giue to men a diuine veracitie or Infallibilitie in proposing matters of faith 1. THERE be two kinds of diuine Infallibilitie the one Twoe kindes of diuine Infallib litie increate and intrinsecally diuine which is in God himself who is the prime veracitie the other create and but extrinsecally diuine in that it is diuinely and efficaciously assisted by God to teach nothing but truth and therfore but analogically called diuine as a holesome medicin is tearmed healthfull And in this sorte was the authoritie of the Prophets and Apostles diuine and is the authoritie or veracitie of the true Church of God in matters of faith The former diuine authoritie or veracitie is the principal alone sufficient and absolutly necessarie cause of diuine faith the latter is but secondarie not alone sufficient nor simply necessarie cause of diuine faith but onely a sufficient external subordinat cause and necessarie onely in ordinarie course yet both these authorities or veracities are so Infallible as it implieth contradiction that ether of them should teach anie vntruth And as for the former that need no proaf and the like is manifest of the latter For it is plain contradiction that one diuinely ad effectually assisted by God to teach truth should teach vntruth And therfore this latter kinde of veracitie may be a sufficient external and subordinate cause of diuine and infallible faith such as implieth contradiction to be fals For a diuine veracitâ—â—â— or authoritie which implieth contradiction to See infra c. 5. n. 7. teach vntruth may be a sufficient external cause of such faith as implieth contradiction to be fals and may be iustly giuen as such for a sufficient cause of our beleef And this is that kinde of diuine authoritie or veracitie which we say God can giue to men and which he hath giuen to his Church in matters of faith Neuertheless we doe not make the Infallibilitie of the Church equal to the Infallibilitie of the Prophets and Apostles for their Infallibilitie was by immediate reuelation from God and sufficient to propose euen new points
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
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
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
then I distinguish also of sinful ignorance and sinles ignorance I denie the Antecedent for sinful ignorance is heresie or equiualent to it ignorance not sinful I grant the Antecedent but denie the consequence For error in faith whether sinful or sinles includeth vntruth and so is contrarie to the end of the Church which as saied is to be a sure guide in matters of faith and sure she cannot be who proposeth anie thing as of faith which ether is not of faith or is contrarie to faith for that were vntruth But simple ignorance of some point of faith not so necessarie is not repugnant to a sufficient and sure guide in matters of faith nor includeth anie vntruth As it is not against the assurednes of Scripture that it teacheth not al that is of faith as it would be if it taught anie the least error or vntruth For simple ignorance or not teaching something includeth no vntruth but mere vnknowledg or not teaching that truth but error includeth vntruth which cannot be in a sure Guide as the true Church Some ignorance is but against the peâ—fection of the Church of God alwayes is Wherfore ignorance of some not so necessarie truth would be against the perfection of the Church but al error whatsoeuer sinful or not sinful in anie point whatsoeuer of faith would destroie the end of the Church 3. The third argument may be this Vvhitaker cont 2 q. 4. c. 3. Laude sec 16 p. 65. Chilling c. 3. n. 70. euerie member of the Church may err in faith Therfore the whole Church I denie the consequence both becaus God hath not made euerie member of the Church the pillar and ground of truth as he hath made the Church nor made promise of infallible assistance to euerie member of the Church and also becaus he hath not instituted euerie member of the Church for an infallible and sure Guide in matters of faith as he hath instituted the Church And if this note of the essence of the Church which is to be a societie in Christs true faith and not onely in some parte of his faith and the end of the Church which is to be a sure and vndoubted Guide in matters of faith be wel obserued we shal easily both defend the Churches infallibilitie and also solue the Protestants obiections against it A fourth argument may be taken out of that which Chillingworth saieth c. 3. § 30. p. 144. The Churches dependance on the Apostles So also Tailo in lâ—bertie of propheâ—ing sect 6 n. 1. rule is voluntarie for it is in the power of the Church to deuiate from this rule being but an aggregation of men of which euerie one has free wil. To which I answer first that this would equally proue that the Apostles were not infallible becaus they had free wil nor the Church infallible in fundamental points secondly I answer that by the Churches Infallibilitie mean not anie natural or absolute infallibilitie as in God but such as Christ saieth Matt. c. 24. is in the Elect who though of their nature may be led into error yet through Gods efficacious assistance can not And possibilitie of erring by nature and impossibilitie of erring by Gods efficacious assistance may stand together as they did in the Apostles For this impossibilitie or necessitie of not erring is as logitians speak onely consequentiae non consequentis And necessitie of Necessitie of consequence not of consequent consequence doth not repugne to libertie or freedom For as of my seing one walk it followeth necessarily that he walk and yet he walketh freely so of Gods efficacious assistance of the Church not to err it necessarily followeth that she err not and neuertheles she freely erreth not And the reason is becaus Gods efficacious assistance altereth not mâ—n smanner of working which is to work freely but onely assuredly maketh them to Gods assistance caâ—â—oth assurednes not necessitie work And assurednes of the work may wel stand with free manner of working it becaus the work and the manner of working it are different things It sufficeth that God who is the principal worker wil haue it done and that he by his omnipotencie can effect it assuredly as wel by a free secondarie Agent as by a necessarie Agent for who resisteth his wil 4. Wherfore now Gentle Reader compare our reasons for the Infallibilitie of the Church in matters of faith with the Protestants Reasons to the contrarie and our solutions of their arguments with their solutions of ours and thou shalt finde a main difference For one of our Reasons is taken a priori as Philosophers speak from the definitions of the true Church giuen by Scripture Fathers and Protestants themselues wheras Protestants nether bring nor can bring anie Reason for the fallibilitie of the Church out of her definition For what colour of her fallibilitie can be drawn from that she is a Societie in Profession of the true faith of Christ and communion of his Sacraments but rather for her Infallibilitie An other of our arguments is also taken a priorâ— from the final cause or end of the Church which is to be a sure Guide to saluation by right faith in Christ which end can afford no colour of proof of her fallibilitie Our third Argument also is a Priori from the formal external cause of diuine faith which must needs be infallible as faith is wherof it is cause which formal external cause of infallible faith affoordeth no colour of fallibilitie Our fourth argument is taken from Christs gift And our fift a Posteriori from â—he manie and great ill consequences which necessarily follow of the denial of the Churches Infallibilitie wheras Protestants can infer no inconneniencie at al out of our auouching her infallibilitie in points of faith But their best reasons against the Churches Infallibilitie are taken from similitudes which are indeed Dissimilitudes between error in manners and error in faith between ignorance of some point of faith and error in some point of faith between euerie member of the Church and the whole Church And as for our solutions of their arguments they are satisfactorie and scientifical becaus they are taken from the nature and the end of the true Church and shew a plain difference betwixt those things which ProtestaÌ„ts think to be like Wheras Protestants can giue no such satisfactorie or scientifical answer to our Arguments taken of the definition or end of the Churh but doe voluntarily glose the definition and end of the Church as if her essence were onely a societie in profession of some parte of Christs doctrin and Protestants destroie both the esse ce and the end of the Church her end to be a sure Guide onely in some parte therof to wit in the fundamental or principal parte which is indeed to make her a parte of Christs Church and truly not his Church nor anie sure guide at al But now let vs proue the Churches Infallibilitie out of Protestants
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
How shal they preach vnles they be sent And then inferreth Therefore faith is of hearing Wherefore he maketh hearing of lawful preaching the word of God as necessarie a cause ordinarily speaking of beleuing as mission is a necessarie cause of lawful preaching And lawful preaching is not out of the true Church And truly said Stapleton contr 4. q. 3. art 2. The compleat formal Compleat formal cause of faith L. 2. de Saâ—ram c 25. omnium dogmatum firmitas pendetab authoritate praesentis Ecclesiae Epiphan in Ancorato Hieron cont Lucifer Cyril Catech 17. cause of our faith ordinarily speaking is God reuealing by the Church and Bellarmin l 3. de Verbo Dei c. 10. The secondarie foundation of faith is the testimonie of the Church But the formal cause and secondarie foundation is doubtles necessarie to faith in ordinarie course which is al the necessitie we speak of And this must those fathers mean who did read in the Greed I beleue in the holie Church for to beleue in one is to make his authoritie a formal cause of beleef and also waldensis who tom 1. l. 2. c. 21. saieth that the testimonie Io. de Ragusio de com sub vtraque specâ—e Ecclesiam non errare simplâ—â—â—ter primum in doctrina fides of the Catholik Church is the obiect of Christian faith to wit the formal external obiect for the material obiect is al reuealed truth And falsly saieth Whitaker l. 1. de Scrip. p. 175. Faith is not of hearing the voice or authoritie of the Church but of Gods word For the Apostle saieth plainely that faith is of hearing and hearing of lawful preaching of Gods word Wherfore he must no more exclude lawful preaching from a cause of faith then we exclude the word of God For the word of God is that which faith beleueth and lawful preaching is the external formal cause wherefore we beleue it And Whitaker himself loco cit is forced to confess that the voice of the Church is an instrumental cause of faith And if an instrumental cause surely a necessarie cause in ordinarie course and faith is of its instrumental cause and consequently of the voice of the Church Ibid. p. 11â— he saieth hearing is the mother of faith Item p. 121. The Church by the preaching of the Gospel begetteth vs to Christ And p. 118. The Church is the mother of beleuers and how mother of beleuers if not necessarie Is not a mother necessarie And p. 69. I most willingly grant that the external iudgment of the Church is a help and means to engender nourish and confirme faith instituted of God and necessarie for vs. And if necessarie for vs we can haue no faith without it controu 2. q. 5. c. 19. By preaching of the Gospel we come to faith and neuer without The Church is the schoole of the faithful and maketh faithful by preaching of the word as by a necessarie and ordinarie meanes If anie obiect that then deaf men could not haue faith I answer First that deaf men can nether read Scripture becaus without hearing they cannot know what letters signifie Secondly that deaf men haue not anie ordinarie meanes of faith For as S. Austin saieth l. 3. contra Iulianum c. 4. The defect of deafnes hindereth faith it self witnes the Apostle faith is of heaâ—ing Porter sec p 104. Some are inuiâ—â—â—bly disabâ—ed from faith Wherfore if God wil haue such to beleue actually he prouideth them of some extraordinarie meane And this proof I confirme out of the Confession of Bohemia and diuers Protestants who as we shal see hereafter out of this place doe proue that preaching and ministerie b C. 14. of the word are necessarie to engender faith 2. Secondly I proue that the true Church is a necessarie proposer of al points of faith out of her forsaied proprietie that she is the pillar and ground of truth 1. Tim. 3. For the pillar and ground of truth is necessarie to vphold truth The true Church is the pillar and ground of Truth Therfore she is necessarie to vphold truth The Maior seemeth euident by it self For how can the pillar and ground of a thing be not necessarie to vphold that whereof it is the pillar and ground The Minor is the Apostles words And Caluin vpon this place saieth the Church in respect of men doth sustein truth And Whitaker controu 2. q. 5. c. 19. The Church doth sustein preach and propose truth to others l. 1. de scrip p. 112. The Church doth sustein diuine truth that it fal not wholy among men But what susteineth a thing is necessarie to it 3. Thirdly I proue The same out of her office to be witnes to Gods truth For witnesses are necessarie for to beleue that which they are appointed to testifie The Church or the Pastors of the Church are appointed by God to be witnesses of his truth Therfore they are necessarie The Minor is proued before And the Maior is euident For vnles witnesses were necessarie to assure vs of the truth wherof they are witnesses there were no need to a point them For what need is there to appoint such as are needles and such witnesses are needles without whome wecaÌ„be assured of the truth 4. Fourthly I proue the necessities of the Churches proposing matters of faith out of the ends for which Protestants as we saw c. 8. n. 2. confess the Church was instituted by God to wit to be Mother Mistres and guide of Christians in matters of faith For doubtles what is such is necessarie But now let vs proue the same by the holie Fathers TWELFT CHAPTER That the true Church of God is a necessarie proposer of al points of faith proued by holie Fathers 1. S. Cyprian l. de vnitate It is the Church by whose trauail we are borne with whose milk we are nourished with whose spirit we are animated But such a one is a necessarie proposer of faith S. Ireney l. 3. c. 4. What if dispute had been of some smal matter should we not haue recurred to the most ancient Churches and receaued from them what is certain of this present question Which made Whitaker cont 1. q. 3. c 9. to grant that the authoritie of the Church is a firme compendious Demonstration of Canonical scripture But Ireney saieth more that it is a necessarie demonstration Tertull. praescrip c. 21. What the Apostles preached what Christ reuealed to them here I wil prescribe that it ought not to be proued otherwise then by the same Churches which the Apostles erected For Which words Whitaker l. citato granteth that Tertullian made this prescription that the doctrin of the Apostles was not to be proued anie other way then by the Churches which they founded And if by no other way then the Churches testimonie is necessarie 2. S. Augustin contra Epist Fundam c. 5. I must needs beleue this book of the Acts if I beleue the Gospel seing the Catholik authoritie doth commend to me
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
like Protestants also who being enforced by Scripture confess that concerning men the Church susteineth truth must needs Supra c. 5. n. 3. confess that she is to be beleued of men for herself For doubtles the susteiner of truth is to be beleued for himself Besids Chillingworth c. 2. n. 25. 1â—9 and 154. granteth that Vniuersal tradition credible of itself See sup c. 10. n. 37. c. 15. â— 5. Vniuersal tradition is credible of it self and therfore fit to be rested on So that something beside Scripture is credible of itself And Laude Relat. sec 19. p. 124. saieth A man may be assured by Ecclesiastical and humane proof And p. 125. Certain it is that by humane authoritie consent and proof a man may be assured infallibly that the Scripture is the word of God The same hath Potter sec 5. p. 7. who addeth ibid. p. 6. That the testimonie of the present Church is the highest humane authoritie And is not the highest humane authoritie and that which can assure vs infallibly credible of it self As in matters known by reason some are intelligible by them selues so in matters of beleef some are credible by themselues els there wold be an endles process in such matters Beside some are witnesses without al exception and if anie be such surely the true Church of God and witnesses without al exception are credible for them selues But here we must beware of being deceaued becaus as Protestants grant to the Church no other authoritie then humane so they can grant her to be beleued for herself with no other kinde of faith then humane Wheras as the Apostles had two kinds of authorities the one humane as they were honest and vertuous men the other diuine as they were specially assisted by the holie Ghost so the true Church of God hath the same two kinds of authorities humane as it is so ancient so great so learned so vertuous a companie of men and diuine as it is specially assisted by the holie Ghost in al matters of faith And so she is to be beleued for her self both with humane and diuine faith as the Apostles were to be beleued and the humane authoritie is no doubt a great disposition to the beleef of the diuine authoritie And surely sith we must needs grant that ether the true Church of God is credible with diuine faith that she is the true Church of God for her self or that these Copies which we haue written by fallible men are credible for themselues that they are the word of God and conformable to their originals no man of iudgment can think but that rather the Church of God is so credible for herself then such copies as we haue written by fallible men For beside al other proofes these Copies nether doe nor can testifie of themselues that they are the word of God or agreable to the original writings of the Prophets or Apostles as the true Church of God both can and doth testifie of herself that she is the true Church of God and the same with that which was instituted by Christ 3. Hence it is euident that Catholiks prouing to themselues the Church by the Scripture and the Scripture by the Church commit no vicious Circle For they first proue the Church by her own diuine authoritie and likewise the Scripture by the same authoritie and they doe but confirme the authoritie of the Church by the Scripture And to heretiks who denie the true Church but admit the Scripture as did the Donatists they proue the Church by the Scripture and to other Heretiks who denie Scriptures as did the Manichees they proue the Scripture by the Church And therfore in prouing the Church and the Scripture one by the other commit no vitious Circle ether in their proof to themselues or to Heretiks For to themselues they proue the Scripture to be the word of God by authoritie of the Church as by the external and secondarie formal motiue of faith and confirme their beleef of the Church by the Scripture as by a material obiect of faith which is the word of God So that two waies they auoid a vitious Circle first becaus they first beleue the Church for her own authoritie as for a secondarie and subordinat authoritie to Gods authoritie and doe but confirme their beleef of the Church by the Scripture So that beleef of the Scripture to be Gods word dependeth necessarily in ordinarie course of the Churches authoritie but beleef of the Church to be the Church of God doth not necessarily depend vpon the testimonie of the Scripture but onely is confirmed therby Secondly becaus they proue the Church by the Scripture otherwise then they proue the Scripture by the Church For they proue the Scripture by the authoritie of the Church as by a witnes and as by the external formal motiue of faith secondarie and subordinate to Gods authoritie as the Primitiue Christians proued the Scripture by the authoritie of the Apostles and they proue the Church by the Scripture as by a material obiect of faith which is Gods word and not as by a witness but as by a testimonie of a witnes And to proue things by Gods word and by authoritie instituted by God are different kinds of proofes and shew that there is no vitious Circle If anie say that we proue the Church by the authoritie of Gods word I answer that authoritie properly is of some person and truth and veritie is in his word so we proue the Church by the truth of Scripture but the Scripture we proue by the authoritie of the Church And as for our proof also of the Church by Scripture and of the Scripture by the Church to Heretiks we commit no vitious circle becaus we proceed so with different heretiks For to such heretiks as admit Scripture but denie the Church we proue the Church by Scripture and to such as admit the Church but denie Scripture we proue Scripture by the Church 4. And hence also appeareth how falsly saied Chillingworth c. 2. n. 35. That our Churches authoritie is built lastly and wholy vpon prudentiaâ— motiues Which he repeateth again n. 70. For her authoritieis built lastly vpon Gods institution which we know by her infallible testimonie and confirme it by Scripture Falsly also he saied c. 3. n. 27. For the infallibilitie Vniuersal tradition is Gods vocal word of the Church no proof can be pretended for it but incorrupted places of Scripture For the Churches infallibilitie is built principally vpon Gods authoritie and secondarily vpon her own which is instituted by God as the Apostles infallibilitie was built secondarily vpon their own authoritie Prudential motiues are but rational motiues or dispositions to faith they are nether the principal nor subordinat formal cause of diuine faith For diuine Authoritie is the formal motiue of faith prudential motiues make knowledg or opinion not faith and at most can make the Churches authoritie to be euidently credible but cannot make it to be credited
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.
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
P. 76. Faith is of scriptures heard P. 108. Faith is begotten not of testimonie of the Church but onely out of scripture P. 122. The The â—â—elie sufficient means scripture is the most strong the most effectual I ad also now the onely sufficient means to beleue P. 130. Our faith relieth vpon the scriptures alone P. 165. scriptures are the foundations of our faith P. 167. The scripture is the beginning of beleuing The same he hath p. 168. P. 173. The formal cause of our Scripture the formal cause of beleef faith is not the voice of the Church but Gods word reuealed in the scriptures Potter sec 5 p. 8. The principal motiue and last obiect of beleif is the diuine last obiect authoritie of the scripture it self P. 10. The cheif principle ground on which faith rests and for which it firmely The ground of faith assents vnto those truths which the Church propounds is the diuine reuelation made in scripture sec 7. p. 95. The creed conteines onely the material The formal obiect obiect of faith The scripture is further the formal obiect of faith or the motiue and ground whervpon faith is grounded being both the obiectâ—m quod in respect of things therin reuealed and obiectum Obiectum quod and quâ— quo in respect of that diuine veritie and authoritie which reueals them Laude Relat. sec 16. p. 84. Tradition of the present Church is the first moral motiue to beleue but the beleif it self That the scripture is the word of God rests vpon the scripture P. 89. Doe Faith resolued into Scripture you grant as you ought to doe that we resolue our faith into scripture as the ground and we wil neuer denie that Tradition is the key that letts vs in Sec. 18. p. 123. The Prophets testimonie was diuine into which namely their writings the Iewes did resolue their faith Hooker l. 2. § 7. Scripture is The ground of al beleef the ground of al beleif Chillingworth c. 3. § 32. p. 149. I can not know anie doctrin to be a diuine and supernatural truthe but becaus the scripture saies so And where saies it that it is the word of God Vttermost formal cause of faith Morton to 2. Apol. l. 1. c. 37. Papists are forced against their wil to grant that thè vttermost formal cause of Catholik faith doth not consist in the authoritie of the Church but in scripture Ib. The diuine authoritie of the scripture by vertue of the holie Ghost doth imprint in the minds of the hearers the last formal Last formal cause cause of faith And l 5. c. 11. scripture is to the faithâ—ul the supreme Iudge euen concerning vs in which our consciences doe last rest In his Appeal l. Last rest and resolution 3. c 15. sec 5. In the doctrin of scripture mens consciences may take their last rest and resolution White in his Table before his way The last resolution of our faith is into the authoritie of the scripture And yet they cannot denie but the authoritie of the Scripture is create For they were written by men And so the formal cause the vttermost formal cause the last formal cause the last rest Create authoritie the vttermost formal cause of Protest faith the last resolution of their faith is create authoritie and not Prima veritas it self as they pretend and condemn Catholiks for onely saying that the create authoritie of the true formal cause but say not as Protestants say of Scripture the vttermost the last formal cause the last resolution of our faith Besids Protestants make Protestants inferences out of humane Principles the last resolution of their faith their own Inferences partly out of some humane principle to be equal and equiualent vnto express Scripture or word of God as is shewed before c. 3 sec 2. and so make their own Inferences and those partly out of humane Principles the formal cause the vttermost the last formal cause that into which their faith is last resolued and withal teach that L. 1. c. 18 n. 1. the Inference cannot be more certain then the Principle out of which it is inferred How then can their faith haue more certaintie then humane as Chillingworth confessed c. 8. sec 2. SECOND SECTION Sometimes denie it CHillingworth c. 2. n. 159. p. 116. For other reasons I conceaue this doctrin that Scripture is the rule of faith Not fundamental becaus if a man should beleue Christian religion Scripture no fâ—ndamental doctrin wholy and entirely and liue according to it such a man though he should not know or not beleue the Scripture to be a rule of faith no nor to be the word of God my opinion is he may be saued so that the books of Scripture are not so much the obiects of our faith as the instruments of conueying it to our vnderstanding and not so much of the being of Christian doctrin as requisit to the welbeing of it 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 God requiring of vs vnder pain of damnation onely Not damnabâ—e not to beâ—eue the Scripture to beleue the verities therin conteined and not the diuine authoritie of the books wherin they are conteined Ibid. n. 32. p. 65. Which Scripture we beleue not finally and for it self but for the matter conteined in it We Scripture not last obâ—â—st of faith are to beleue it not as the last obiect of out faith but as the means of it Ibid. Natural reason built on principles common Natural â—eason last â—eâ—oluâ—◠〈◊〉 of â—rotest faith to al men is the last resolution of our faith of the Scripture into which the Churches authoritie is but the first inducement n. 115. p. 96. By you as wel as by Protestants al is finally resolued into reason Baro in his Apologie pro disput de obiecto fidei p. 48. Laicks beleue the doctrin which is proposed to them to be beleued to be in the Protest beleue Scripture but with 〈…〉 ne faith Scripture onely with humane faith Behold first That Scripture is the rule of faith is no fundamental doctrin Secondly one may be saued though the beleue not the Scripture to be the word of God Thirdly books of Scripture are not so much obiects of our faith as instruments therof Fourthly are not so much of the being of Christian faith as of the wel being of it Fiftly God requires not vnder pain of damnation to beleue the diuine authoritie of Scripture Sixtly we beleue not the Scripture finally and for it self Seauently It is not the last obiect of faith Eightly natural reason is the last resolution of Protestants faith of the Scripture Ninthly Laicks beleue their doctrin to be in the Scripture but with humane faith And can that which is such be the formal
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
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
could see them to be Apostles of themselues but becaus they gaue to others the light of faith and pietie And thus much for this first proof that Scripture cannot sufficiently shew it self to be the word of God for want of the material obiect of diuine faith which is Gods saying that it is his word For God no where saieth in Scripture that Scripture is his word and what God faieth diuine faith cannot beleue 7. An other argument to the same purpose may be taken from the Scriptures not hauing in it self the formal obiect of faith which is authoritie For albeit Scripture in it self contein most diuine and infallible veritie yet taken by it self as it is such words and such sense it hath not proper authoritie becaus Authoritie is in an Author and an Author is a Rational or intellectual Person saying something which for his authoritie or credit we beleue And Veritie which we beleue is in his speech Authoritie or Veracitie for which we beleue is in his person Likewise we cannot beleue but for some witnes who testifieth that which we are to beleue and a witnes doubtles is an intellectual person distinct from his testimonie or that which he witnesseth And Scripture is no intellectual person but the testimonie of God who is supreme witnes of it Wherfore it is no formal cause of our beleef as a witnes is but onely the material obiect which is to be beleued Besids the Character or stile of Scripture or the doctrin or maiestie therof being not authoritie or veracitie they cannot cause formal faith or beleif but at most opinion or knowledg For as we haue often repeated out of S. Austin That we beleue we owe to Authoritie Which is so euident as Whitaker l. 3 de Scriptura p. 408. saieth Faith relieth vpon authoritie Authoritie is the foundation of faith And p. 509. To beleue some Authoritie is necessarie Wherfore wel wrote Stapleton Contro 3. q. 1. art 2. The word of God it self written or vnwritten is not of it self and properly à mean to beleue but is that which is beleued Is not the formal obiect of faith or anie parte therof but is the material obiect For the word speaketh not but is heard by the voice of God or of the Church speaking and faith is of hearing the word of God And therfore properly Scripturam credimus non Scripturae And in like manner Potter sec 7. p. 95. saieth The Creed conteines onely the material obiect of faith not the formal And yet it conteines the words and sense of Scripture Wherfore the Scripture it self containes not the formal obiect of faith but onely the material which is diuine veritie And when graue Authors attribute authoritie to Scripture ether they take authoritie for veritie or credibilitie to be beleued or they speak figuratiuely attribâ—ting by prosopopeia a person to the Scripture as is vsual when men speak of writings to speak of them as if they were the writers So we say the Scripture speaketh saieth teacheth and such like meaning God by the Scripture doth so Or els they take not Scripture by it self but with the writer therof And so no doubt it hath authoritie not in it self but adioined to it to wit as it is the Scripture of God or word of God But this authoritie is the increate authoritie of God himself beside which we must haue in ordinarie course à create authoritie for to beleue with diuine faith and this create authoritie is not in the Scripture but in the Church and much less is in the Scripture Prima vâ—ritas as Whitaker saieth l. 3. de Scripturâ p. 485. 509. For so it shold not be a made or created thing but God himself And hence appeareth that Protestants beleuing what they beleue merely becaus they finde â—up c. 11. â—ect 1. it in Scripture and making Scripture their formal and vttermost cause of their beleif haue no formal faith becaus they beleue not for anie formal authoritie or veracitie but for seeming veritie of the things which they finde in Scripture which seeming veritie may cause opinion but not true and formal faith But to admit that the original hand writings of the Prophets and Apostles known to be theirs had authoritie sufficient to beget diuine faith how can mere copies of their writings and those made by fallible men as al Bibles now extant are made by ordinarie writers or Printers haue Copies of authentical writings are not authentical of themselues such authoritie vnles they be signed or testified by some authentical person that they are agreable to the Originals Are mere Copies of neuer so authentical writings made by priuate men but not testified by anie of sufficient credit that they are agreable to the originals of sufficient credit to beget humane vndoubted beleif in anie court of Iustice And wil we haue mere copies of the Prophets or Apostles writings made by fallible and ordinarie men to be of themselues alone of sufficient credit to beget diuine faith can not vndoubted humane faith be gotten by such mere copies not attested by anie authentical person and can vndoubted diuine faith becaused by such copies made by fallible men cannot reasonably be accouÌ„ted infallible vnles they be attested by some infallible person and it is the attestation of the infallible person which maketh them infallibly credible to vs. Wherfore out of that which I haue hitherto said I argue Vvhat is onely the material obiect of faith is not the formal thus in forme What is onely thematerial obiect of faith or is onely beleued cannot be also the formal obiect of faith and the reason of beleuing That which is the word of God written or vnwritten is onely the material obiect of faith and what is beleued Therfore it can not be also the formal obiect and reason of beleuing The Maior is euident The Minor I proue becaus the word of God taken by it self hath no formal authoritie And onely formal authoritie is the formal obiect of faith and reason of beleuing And here is the difference betwixt the word of God and the Prophets Apostles and Church of God that these haue formal diuine authoritie in themselues and therfore are not onely material obiects of faith and beleued to be Prophets Apostles Difference between Scripture and Church and Church of God but also are formal external reasons of beleuing what they say themselues are or what els they propose 8. A third proof that Scripture of it self cannot sufficiently propose it self to be the word of God is becaus the authoritie of the true Church is the formal external cause for which in ordinarie course the Scripture is beleued with diuine faith to be the word of God This is euident out of those places in Scripture which we cited before l. 1. c. 11. and 12. which not onely proue the necessitie of the Churches preaching the Scripture to be Gods word for to be beleued as such but also proue the verie authoritie
of the Church to be necessarie for to beleue it For faith is said to be of hearing of the word of God lawfully preached The Church is called the pillar and ground of truth she is accounted Gods witnes her voice Christs voice her Pastors are accounted Gods Legats and apointed by God to keep men constant in faith Al which doe shew not onely that the Churches preaching is necessarie to beleue but that also her authoritie or testimonie is necessarie And al authoritie or testimonie is a formal cause of beleif becaus That we beleue Chilling c. 1. n. 7. we ow to authoritie And Protestants define faith to be an assent to diuine Reuelations vpon the authoritie of the Reuealer And doubtles à Reuealer is a liuing and intellectual person not a dead letter Whitaker also as I before cited Authoritie is the foundation of faith â—aith relieth vpon authoritie Herevpon S. Austin l. contra Epist Fundam c. 4. and 5. professeth that authoritie held him in the Catholik Church That Christ by miracles got authoritie and by Authoritie deserued beleef That religion can no way be rightly gotten but by authoritie And otherwhere De vtil cred c. 17. Epist 5. 6. that in the Church is the height the top the castle of authoritie and that her authoritie is most firme And l. 2. contra Crescon c. 32. I receaue not what Cyprian held of baptizing heretiks becaus the Church doth not receaue it l. 2. de Doctrin Christiana c. 8. The books of wisdom and Ecclesiasticus are to be accounted Prophetical becaus they haue been admitted into authoritie l. contra Epist Fund c. 5. Which books of the Acts I must needs beleue if I beleue the Gospel becaus both Books Catholiks authoritie doth alike commend vnto me In which places he plainly maketh the authoritie of the Catholik Church a sufficient external cause of his beleif or not beleif 9. Reason also sheweth the same For if God would haue vs to beleue his misteries it is most likelie he would apoint on earth some external authoritie subordinat to his supreme authoritie for which we should beleue them Whervpon S. Austin l. de vtilit Credendi c. 16. saied If God haue Prouidence of mankinde we ought not to despaire but that he hath apointed some authoritie on which we relying as on a sure step may mount to God And this authoritie he saieth is the authoritie of the Church But the authoritie on which we relie is doubtles some formal cause of our beleif Protestants also sometimes confess the same For thus Chillingworth c. 2. Scripture beleued for the Churches authoritie p. 96. It is vpon the authoritie of vniuersal tradition that we would haue them beleue Scripture The same he hath p. 69. Whitaker Contro 1. q. 3. c. 7. We are forced by the Churches Forced to beleue authoritie to beleue these books to be Canonical And if her authoritie can force vs to beleue it is a sufficient cause of beleef And l. 1. de Script p. 15. We may be forced by the authoritie of the Church to acknowledg the Scripture P. 72. The Church is Mistres and Guide of our faith P. 87. I am à Disciple of the Church I acknowledg her my Mother P. 46. We cannot beleue but by the testimonie of the Church as by the ordinarie meanes P. 62. We are led to beleue first by the authoritie of the Church P. 68. I most willingly grant the external iudgment of the Church to be the help and means ordained by God and necessarie for vs to engender nourish and confirme faith And l. 2. p. 234. The Authoritie of the Church is a certain introduction to beleue P. 289. Catholik authoritie commending both books Austin was necessarily induced to beleue both books The same we must doe For what book soeuer such authoritie shal commend to vs we must needs beleue it P. 320. I grant the Scripture is to be receaued becaus it is receaued of the Church Contr. 1. q. 3. c. 2. The Church is a witnes of holie writ C. 5. By tradition Tradition conuâ—nceth and authoritie of the Church it may be conuinced which books be Canonical C. 9. what other doe al those Fathers proue then that Scripture is to be receaued becaus it was alwaies receaued of the Church And doth not Becaus giue a cause of beleif And Hooker Laude Potter cited l. 1. c. 14. grant that the testimonie of the present Church is the key or dore that lets men into the Scripture Laude Relat sec 16. p. 102. euen to this knowledg of them that they are the word of God And Spalatensis and Chillingworth c. 10. libri primi add that such a book cannot be known to be Canonical Scripture but by the testimonie of the Church But authoritie testimonie iudgment are formal causes of beleif And if Protestants doe think that the authoritie Sâ—p l. 1. c. 14. of the Church is no formal cause of faith why should they teach that the Churches preaching is necessarie to faith and that the preaching teaching or proposing by priuat men would not suffice For priuat men may propose al the Church proposeth onely they cannot propose anie thing with such authoritie 10. And hence appeareth euidently that the true Church and her authoritie must alwaies in ordinarie course be beleued before Scripture becaus her authoritie is the formal external cause of the beleif of the Scripture And also that falsly wrote Whitaker l. 2. de Scrip. p. 235. The Church hath no authoritie in matters of faith Ibid. p. 228. The testimonie of the Church is no cause of faith And l. p. 122. The So Laude Relat. sec 1. p. 117. Taude sec 16. p. 106. Scripture is now the onely sufficient meaÌ„s to beleue And Contr. 2. q. 5. c. 18. Faith doth not depend vpon the authoritie of the Church And ibid. c. 20. The Scripture is more manifest then the Church And Chillingworth c. 2. p. 57. we say euerie man is to chuse his religion first and then his Church For beside what we haue proued Whitaker himself hath granted That the authoritie of the Church is an introduction to faith That we are first led to beleue by her authoritie and that her So laude sec 16. p. 89. Hooker l. 2. §. 7. Potter sect 5. testimonie is the ordinarie and necessarie means to engender faith That her authoritie causeth faith and therfore her authoritie must first of al be beleued becaus it is an introduction à first leader à necessarie means to ingender faith or as others say the key or dore to faith 1â— And out of that which hath been said in this Chapter is easily solued that question why is tradition Vvhy Traditionerodible of it self aâ—d not Scripture of itself Credible and not Scripture I answer That if we speak of tradition materially that is of the doctrin which we haue by tradition that is no more credible of itself then is the doctrin which we
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
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
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
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.
authoritie both of God and of his Church in matters of faith and therfore the resolution of our beleef into ether of them is sufficient and rational For as when a King sendeth an Embassadour to tel vs some thing we beleue with humane faith what is told vs for the authoritie of them both as for one entire adioint cause of our beleef yet differently prinpally for the Kings authoritie and secondarily for the authoritie of his faithful Embassador so what we beleue with diuine faith we beleue for the authoritie both of God and of his Church as for one entire and total cause of our beleef but principally for the authoritie of God See infra c. 11 n. 1. and secondarily for the authoritie of his Church but with this difference that the King nether giueth nor increaseth the fidelitie of his Embassador but God giueth to his Church al the fidelitie she hath for matters of faith Wherfore al Christian faith is lastly resolued into Christs outward speach to his Church and into her outward speaking to vs both which speakers and speakings are but one in such sorte as is *q Sup. n. 12. before declared And when the Apostle saied Rom. 10. Faith is of hearing he meant not of hearing internally by inspiration Vvitaker cont 2. q. 4. c. 2 who hear the Church heaâ— Christ him â—elf but of hearing externally by preaching and doubtles meant of a last resolution of faith For hearing Christes lawful Preachers we heare him as before we shewed And the resolution of diuine faith into the Churches authoritie is both sufficient becaus her authoritie in matters of faith is plainly diuine and is also agreable to mens manner of getting faith who in ordinarie course are to haue their faith not from God immediatly speaking to them but from the Church immediatly speaking to them from God and therfore their faith is to be resolued immediatly into the authoritie of the Church and mediatly into the authoritie of God Wherfore wel saied Bellarmin l. 6. de Grat. lib. arb c. 3. Catholiks haue infallible faith becaus what they beleue they beleue becaus God saied it and that God said it they beleue becaus the Church testifieth it For what we beleue Christ told it to his Church and she hauing euer continued til our time telleth it vnto vs. And seing Protestants grant that faith may be welresolued into the authoritie of the r Infra c. 4. 〈◊〉 8. Apostles or of the s L. 2. c. 11. sect 1. scripture or vniuersal tradition becaus though their t Infra c. 10. n. 3. 6. 7. 9. authoritie be create yet by Gods efficacious assistance it is plainly diuine and infallible they shold not denie that faith may be also resolued into the authoritie of the Church becaus it is create authoritie seing Christ hath most clearly promised to assist his Church most efficaciously and also that the Apostle testifieth Rom. 10. That Faith hath its being from hearing the preaching of the Church And euerie thing is rightly resolued into that of which it hath its verie being especially seing the voice of the Church is the voice of Christ and that hearing her we hear him THIRD CHAPTER VVhat conditions are necessarie to the Al-sufficient external Proposer of pointes of faith appointed by God 1. CATHOLICKS and Protestants agree that there Twoe kindes of Proposers of faith are two kindes of Proposer of points of faith vnto men The one Internal who proposeth them internally to our mindes The other external who proposeth them externally to our senses Secondly they agree that the Internal Proposer is the Holie Ghost and the external some instituted by him Thirdly they agree that the Internal Proposer can by himself alone sufficiently propose al points of faith to vs and engender faith in vs without concurse of the external Proposer Fourethly they agree that ordinarilâ—y the Internal Proposer neuer proposeth points of faith to our mindes nor engendereth faith in vs but with the concurse and proposal of the external Proposer Fiftly they agree that the External Proposer can no way engender diuine faith in vs without the concurse of the internal So that they agree in al points touching the Internal Proposer and also concerning the External Proposer that there is such a one instituted of God that his concurse ordinariely is necessarie and that he cannot engender faith without concurse of the Internal Proposer but they disagree about the conditions necessarie to such an external Proposer and who he is but if we finde out the conditions necessarie to such a Proposer we shal easily finde who he is 2. The first condition necessarie to a sufficient external Proposer of Conditions necessarie to the external Proposer points of faith is that he be some intellectual person or Companie of Intellectual Persons This is euident out of the very word it self For a Propâ—ser signifieth a person who proposeth And also becaus to propose points to be beleued is an act of vnderstanding and as our Sauiour saied to the first Proposers instituted by himself is to teach and preach or as the Apostle also speaketh to preach and to teach or Math. vlt. Marc. vlt. Rom. 10. preach are acts of vnderstanding Secondly becaus as we shal proue hereafter the external Proposer is instituted by God for to moue men to beleue points of faith for his authoritie and al authoritie properly speaking is in some intellectual person Whervpon when the Apostle saied Rom. 10. How shal they beleue without à Preacher he added that the Preacher must be lawfully sent which lawful sending giueth him authoritie or credit that he is worthie to be beleued in what he proposeth Thirdly becaus vnles we make the proposer to be some Person or persons we confound Proposer with proposal which are things clearly distinct and the Proposer is some person his Proposal is his word or writing so that a word or writing is no Proposer but onely à Proposal If anie obiect that the Church is proposed in the Apostles Creed to be beleued as wel as other points of faith are and being a thing proposed it cannot be the Proposer of al points of faith I denie the consequence For the Church being a companie of intellectual persons it can propose it self to be beleued to be the true Church as the Prophets and the Apostles proposed themselues to be such as wel as anie other thing which they preached But a dead writing caÌ„not sufficiently propose it self as a Sup. c. 2. n. 5. Chillingworth before confessed and others b L. 2. c. 6. sect 2. hereafter wil confess of the scripture And the reason hereof is becaus a writing hath not of it self anie formal authoritie Besides though the Proposer and proposed may sometimes be the same thing yet the Proposer and Proposal cannot because the Proposal is that wher with the Proposer proposeth what is to be beleued as the writings of the Prophets or Apostles were their
of faith and in what smal matter soeuer they proposed as from God and to be the fouÌ„datioÌ„ of the Church but the Infallibilitie of the present Church is but by mediate reuelation from God nor for to propose anie new points of faith but to conserue those which she hath receiued from the Prophets and Apostles nor in anie litle matter soeuer but onely in points necessarie to the consummation of Saints and edification of the bodie of Christ yet in this both those infallibilities agree that they are both diuine in their kinde by the special assistance of God and in al things which are necessarie in anie sorte for the consummation of Saints and edification of the bodie of Christ and right constitution of his Church 2. Now euident it is that God can not giue to men his owne essential authoritie or veracitie becaus that implieth contradiction and were to make them Gods but that he can giue them authoritie or Infallibilitie analogically termed diuine becaus it is diuinely instituted and assisted efficaciously by God I proue by scripture Fathers Reason and Confession of Protestants By scripture Moyses authoritie ioyned with Gods Caluin 4 Instit c. 8. §. 2. Popuâ—â—â—â—n Deum n Moysem credidâ—â—â—e diâ—untur for Exodi 14. v. 30. it is saied They beleued God and Moyses Where Moyses is saied to be beleued by diuine faith becaus with the same faith with which God was beleued which could not be if he had not diuine authorite For who hath but humane authoritie or veracitie cannot be beleued with diuine faith The like is Ioan. 5. v. 47. If you beleued Moyses perhaps you would beleue me The Apostle also Galat. 5. v. 2. saith I Paul say vnto you if you be circumcised Christ wil nothing profit you where he alleadgeth his Apostolical authoritie as sufficient cause of beleuing not with humane but with diuine faith that Christ wil not profit those that are circumcised And his Apostolical authoritie had not be in a sufficeÌ„it cause of diuine faith vnles itself had bein diuine for humane authoritie can be a sufficient cause but of humane beleif In like sorte S. Ihon saieth of himself c. 20. v. 21. This is the Disciple who beareth testimonie of these and wrote these and we know that his testimonie is true Where doubtles he meaneth that his testimonie is infallibly true And c. 19. v. 35. he Vvhat God can giue to particulâ—r men he can giue to his Church proueth that bloud and water issued out of Christs side by his own testimonie which had been a weak proof of a matter of diuine faith if his testimonie or veracitie in testifing such matters had not been diuine And c. 1. he saieth S. Ihon Baptist was sent to giue testimonie of Christ that Almight beleue by him And if his testimonie had been fallible it had been too weak a means to cause men to beleue with infallible faith And the Prophet Isaie c. 53. v. 1. complaineth thus who hath beleued our hearing Where doubtles he speaketh not of humane but of diuine beleif and sheweth that men should haue beleued him with diuine faith And S. Ihon. c. 4. v. 39. Manie Samaritans of that cittie beleued in him for the word of the woman bearing testimonie Where doubtles he meaneth of beleuing in Christ with diuine faith and yet saieth they beleued for the word of a woman bearing witnes who was sent of Christ to bear that witnes And though they afterward saied now we beleue not for they speech for we ourselues haue heard and know that this is truly the Sauior of the world they meant not to denie that her testimonie was anie cause at al of their beleif in Christ but that they needed it not for to beleue in Christ seing they heard and knew him and as S. Augustin saieth homil 15. in Ioan. They beleued more firmely for Christs words For Christ did confirme not infirme the womans testimonie Wherfore Morton Apol. tom 2 l. 1. c. 37. citeth and alloweth these words of Tolet vpon this place when they saied now we doe not beleue for thy word that is as if they saied before we beleued for thy word but now we haue a greater testimonie of beleuing then thine we need not the less where is the greater insinuating that they wold beleue for the word of Christ which they heard albeit they had not beleued for the Samaritan woman And in like manner though we doe now beleue in Christ for the testimonie of the Church yet if we heard himself speak as the Samaritans did we wold beleue in him al though we had not beleued in him for the Church 3. In like manner the scripture testifieth that it is damnable sin and Incredulitie not to beleue men sent by God Marc. vlt. v. 14. Going into the world preach the Ghospel to euerie Damnable not to beleue some men creature who shal beleue and be baptized shal be saued who shal not beleue you shal be condemned Where it is plainly said to be damnable sin not to beleue with diuine faith men sent by God to preach to them And how shold it be damnable sin not to beleue them with diuine faith if they had not diuine but only humane authoritie Nay how could they beleue men with diuine faith if they had but humane authoritie which is fallible And 16. v. 14. He vpraided their Incredulitie and hardnes of heart that they beleued not them who had seen him to haue risen Where doubtles Christ speaketh not of humane but of diuine beleif and saieth it was incredulitie not to beleue them with diuine faith And what Incredulitie or hardness of heart had it been not to haue beleued them with diuine and Infallible faith if they had had only humane and fallible See infra c. 5. n 2. and supra c. 2. n. 3. authoritie Nay as I saied before how could they beleue them with diuine and Infallible faith who had but humane and fallible authoritie or veracitie And it must wel be noted that he calleth it incredulitie and hardnes of heart not to haue beleued them that is persons for to auoid a cauil that he only condemned Incredulitie of his Resurrection For he plainly attributeth Incredulitie to not beleif of the persons who testified his Resurrection For diuine faith bindeth to beleue both diuine messengers and their message for their authoritie And therfore it is incredulitie and against diuine faith not to beleue ether And it could not haue been incredulititie or want of diuine faith not to beleue them vnles they had had diuine authoritie or veracitie to testifie his Resurrection And if it be incredulitie opposit to diuine faith not to beleue men sent by God to testifie surely it is diuine credulitie to beleue such and if it be diuine credulitie to beleue them they must haue diuine authoritie For diuine infallible credulitie cannot be but for diuine infallible authoritie The Apostle also 2. Thessal 3. v. 13. saieth
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
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
direct places of Scripture as Catholiks bring for the infallibilitie of the Church onely prudential motiues To say nothing of the testimonie of Fathers conuincent reasons and plain confession of Protestants which hereafter we shal bring for the same purpose 6. To al the former proofes of the infallibilitie of the Church taken out of holie Scripture I wil add one taken from the Apostles Creed or Symbol which c Caluin 2. Instit. c. 16. §. 8. Vvhitaker l. 3. de script c. 3 sect 1. Protestants say is an Epitome of the Scripture ad conteineth al fundamental points of faith For in that we profess to beleue the holie Catholik Church And holie she cannot be if she sinfully err in anie point of faith becaus euerie sinful error in faith is heresie and euerie heresie a sin which excludeth out of heauen Nor Catholik she could be if she err sinfully or not sinfully in anie matter of faith becaus Catholik includeth orthodoxie that is right beleef as is euident becaus Catholik is opposit to heretik as also becaus the Fathers affirme it as d L. 1. in Gen. Epist. 48. S. Austin S. e Catâ—chesi â—8 Cyril S. f Epist 5. Pation and g Optatus l. 1. others And namely S. h L. de vniâ—ate Austin sayeth that though Christians were spred ouer the world and yet did not beleue aright they were not Catholiks Which sheueth that Catholik doth not include onely diffusion but also Orthodoxie And if the Church be euermore orthodox she is euermore vnerring in matters of faith and we professing in our Creed that she is euer Catholik profess that she iâ— euer vnerring in matters of faith which is to be as infallible as we mean and as Laude sec 21. § 5. saieth wel If we wil keep vp our Creed the whole militant Church must be holie And holie she cannot be if she sinfully err anie waie against faith which is the foundation of al holines SEAVENT CHAPTER That the true Church of God is a sufficient and infallible Proposer â—f al points of faith proued by the holie Fathers 1. S. Ireney l. 3. c. 4. It is easie to receaue the truth from the Church seing the Apostles haue most fully deposited in her as in a rich store-house al things belonging to truth Whitaker Contr. 1. q. 6. c. 12. p. 389. saieth we grant this But indeed they are far from granting it as shal presently appeare Chillingworth c. 2. n 148. answereth that though S. Ireney say The Apostles deposited al truth in the Church yet he saieth not that she shal alwaies keep al truth For the Apostles deposited al truth in particular persons and Churches and yet these kept it not alwaies But S. Ireney not onely saieth that the Apostles deposited al truth in the Church but as in a riche store-house and that it is easie to receaue Vincent Ecclesia sedula cauta dâ—positorum apud se dogmatum custos it from her which he nether saied nor could saie of anie particular persons or Churches And for to be a rich store house of al truth from which is easie to receaue it is to be a sufficient and infallible keeper and Proposer of al truth And Whitaker c. citato p. 388. confesseth that S. Ireney did appeale from scripture to Church and to Apostolical tradition and saieth that heretiks are to be refuted by tradition Which is to confess that S. Ireney thouht the Churches tradition infallible for els he had betraied the Christiâ—n cause in appealing from an infallible Proposer to a fallible and had taught that heretiks were to be refuted by fallible meanes 2. S. Athanasius epist ad Epictetum disputing against Arians saieth we must answer onely which alone sufficeth these things are not of the Church nor our Ancestors thought so Behold the authoritie i Contrà Vvhitaker l. 2. de script p. 239. alone of the Church accounted sufficient to refure heretiks and if sufficient surely infallible 3. S. Chrysostom in 2. Thessal c. 2. It is a tradition of the Church ask no more which words are so plain for the sufficiencie and infallibilitie of the Churchestradition as it made Whitaker c. cit p. 391 to crie It is au inconsiderate speech and vnworthie Church infallible in vniuersal traditions of so greata Father and Chillingworth c. 3. n. 45. to confess that the Church is â—nfallible in her vniuersal traditions but not saieth he in al her decrees or definitions of controuersie But what word of God warranteth the Churches Infallibilitie in her traditions and not in her definitions of faith Besids Chillingworth c. 2. n. 25. and els where often and Protestants generally denie anie tradition of the Church to be infallible becaus nothing is infallible wiâ—h them but the written word of God and tradition is not written I add also that S. Chrysostom saieth not it is an vniuersal tradition but simply It is a tradition 4. Basil l. de Spiritu sancto c. 27. What things are obserued and preached of vs we haue receaued partly by written doctrin partly by the Apostles deliuered to vs in misterie and both these haue equal vertue to pietie Behold traditions of the Apostles not written and they of equal vertue to pietie with their written doctrin and he addeth that the Ghospel without tradition of the Church would haue no force but be a smal or bare letter To Which Whitaker c. cit p. 390. saieth If k So Keâ—â—nitiu part 1. §. 148. Basil were aliue he would without doubt not acknowledg this sentence which deserueth to be cast out and condemned of al pious men Which is plainly to confess that S. Basil thought the Churches tradition to be a sufficient proposal of points of faith and without it the Scripture would be to no purpose 5. Tertullian l. Praescrip c. 16. teacheth that we ought not to dispute against Heretiks out of Scripture but out of tradition Whitaker c. cit p. 392 answereth that he spake of such heretiks as denied the Scripture and therfore as Ireney did appealed from Scripture to the Church But first it is fals that Tertullian spake onely of such heretiks as denied Tertul. appealed from scripture to the Church the Scripture For he plainly speaketh of al such as denie ether the scripture or corrupted the true sense of it as al heretiks doe Secondly I ask when Tertullian appealed from Scripture to Church did he appeale to some sufficient and infallible proof of faith or no If he did we haue what we desire if not he betraied the Christian cause and taught vs to leaue the onely infallible means of refuting heretiks and to take a fallible 6. S. Cyprian l. de Vnitate The spouse of Christ cannot be made an adulteress and if she cannot be made an Adulteress she is infallible in faith 7. Hierom. l. contra Vigilantium I reiect al Doctrins contrarie to the Church and with open mouth condemn them And dialogo contra Lucifer I
confessions for it is so euident as they are forced sometimes to confess it TENTH CHAPTER That Protestants doe manie vvaies confess that the true Church of God is Infallible in proposing matters of Faith 1. IT is so euident that the true Church of God is Infallible in proposing matters of faith as Protestants doe manie wayes confess it though it doe quite ouerthrow their cause becaus themselues acknowledg that for manie ages she hath opposed their doctrin whose confessions I wil endeauour to set down in order For first they plainly and absolutly grant that the Church cannot err in matters of faith Luther l. de seruo arbitrio to 2. fol. 438. Thus hath our Creed I beleue Not in the least article the holie Catholik Church that it is imposâ—ible for her to err in the least article Respons ad Syluestrum tom 1. fol. 177. I shal be an heretik if I hold it not after the Catholik Church hath determined it Ibid. The vniuersal Church cannot err as the Cardinal of Cocciustom 〈◊〉 p. 140. Cambray proueth most learnedly Libro de decem Praeceptis The Church cannot err it is gouerned by the holie Ghost In Resolutionibus Do we not see how watchful Christ is in his Church that he suffereth not them to err Tom. 7. German fol. 562. The Church nether ought nor can lie no not in the least Not in the least matter matter seing God is the mouth of the Church and God cannot lie so nether the Church can And lib. de potestate Bellarm. l. 3. de Verbo Dâ—â— c. 5. Papae We are not certain of anie priuate man that he hath reuelation from the father but the Church it iâ— of whom we may not doubt Melancthon Respons ad Clerum Coloniensem to 2. p. 113. Let the earth swallow me and al Etna ouer whelme me before I fight with the Church of God We sphalus in Hospin parte 2. Histor Sacram. fol. 237. â—h Church Not in doctrin of God can not err in doctrin Thus Luther and Lutherans 2. Caluin 4. Instit c. 1. § 3. we are Seâ— alâ—o c. 8. §. 12. sure that we shal alwayes haue truth whiles we are in the lapos the Church lib. de scandalis p 102. I willingly add that the sense of the Church is so ioined with the true doctrin of the law and Gospâ—l that she is rightly iudged a faithful teacher and Interpreter of it And in Antidoto Concil sess 4. None of vs but submitts his writings to the iudgment of the Church Sadeel ad Repetit Turiani loco 30. p. 643. If the Church be the ground of truth as Paul auoucheth if faith be the fundation of the Church as Ambrose affirmeth it followeth that whersoeuer the true Church is there true faith is Moulins l. 1. contra Peron c. 1. It is true that who is assured that he is in the true Church is assured that he hath true faith and doctrin 3. Cranmer in Fox Acts p. 1709. I am readie in al things to follow the iudgment of the most sacred word of God and of the holie Catholik Church Latimer Ibid. p. 1603. I confes there is a Catholik Church to the determination of which I wil stand Philpot. ibid. p. 1637. I doe not think the Catholik Church can err in doctrin P. 1640. If they can proue themselues to be the Catholik Church I wil neuer be against their doctrin but reuoke al that I haue saied Ridley ibid. p. 1597. I acknowledg an vnspotted Church in the which no man can err Whitaker controu See Vvhitaker â—ont 1. q. 5. c. 3. q. 3. c. 5. cont 2. q. 4. c. 2. l 2. cont Bâ—â— sect 1. 2. q. 5. c. 18. It cannot hold anie heretical doctrin and yet be a Church Ibid. Truth maketh the Church and the Church teacheth where is truth and which is truth C. 19. which place 1. Timoth. 3. sheweth that truth abideth alwaies in the Church nor can be separated from her other companies may err but it is proper and a Note of this companie that it can not err as they confess Ibid. this place Isaiae 53. sheweth that true preaching of the word shal be perpetual in the Church And controu 4. q. 4. c. 2. The Church is the Mistress of faith and manners to her al must submit And l. 3. de Scriptura p. 453. They slander vs that we make the iudgment of the Church merely humane P. 412. Tradition was once of the same authoritie as Scripture is now White in his way p. 79. No man denieth but that it is a good way not to be deceaued in an obscure question to ask and follow the Iudgment of the Church so it be the true Church P 80. The Church is to vs a witnes and vpholder of the faith and alwaies preserueth it which we denie not P. 67. These words be tolerable The doctrin teaching and beleif of the true Church Infallible rule is the infallible Rule in al points to be followed In his defence p. 318. wee wold frâ—ely grant this conclusion if his meaning weâ—e no more but that the doctrin and faith of the vniuersal Church is the Rule of faith See him also p. 339. â—ulk in Ioan. 14. Nota 5. The true Church of Christ neuer fals into Apostaâ—ie heresie or to nothing Therfore it is an impudent slander we say so Feild in Appendice part 1. p. 69. Nether D. Humfrey nor we condemne the Vniuersal Madnes to condemne the Church Church but think it verie madnes so to doe Laude sec 20. p. 142. A verie dangerous thing it is to crie out in general tearmes The whole Catholik Church can err sec 18. p. 139. We hold that the Church neuer fals into heresie That the whole visible Church neuer fals into heresie we most willingly grant sec 16. p. 113. First comes in the tradition of the Church the present Tradition of the Church is not heretical Church so it is no heretical or schismatical beleif sec 36. p. 344. we doe relie vpon the infallible authoritie of the word of God and the whole Catholik Church Ibid. p. 346. T is true that after à General Councel is ended and admitted by the whole Church is then infallible Moulins in Arnolds flights c. 8. It is fals that we say simply The Church can err Andrews Respons ad 1. Epist Molinei Arrius his name is iustly in the Catalogue of Heretiks becaus he opposed the consent of the Vniuersal Church Chillingworth c. 2. § 124. p. 100. That the liuing Iudge in the Iewish Church had an infallible direction is that which the Doctor Potter attributes to the Iews Potter sec 2. p. 25. The high Priest had an absolutly infallible direction If anie See Chilling c 2 p. 106. such promise from God to assist the Pope could be produced his decisions might then iustly pass for oracles without examination Ibid. p. 34. The Catholik Church is the faithful keeper of al
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
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.
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
authoritie of beleuing And ibid. c. 4. p. 392. Our faith must relie vpon an external a Chilling c. 1. n. 7. Laude sect 33 p. 2. 8 Field l. 4. c. 7. infallible means and which is an external infallible means causeth faith Potter sec 5. p. 7. The assent of diuine faith is absolutly diuine which requires an obiect and motiue so infallibly true as that it nether hath nor can possibly admit anie mixture of error or falshood And what external means had men to beleue ordinarily before there was Scripture but the Church For what external infallible cause did they beleue but for the Church or was the beleif of euerie man for those 2400. yeares Prophetical or miraculous without anie external infallible motiue or cause What motiue so infallibly true as that it could not possibly admit anie mixture of error or falshood had the ordinarie Beleuers before there was anie Scripture beside the Church EIGHTEENTH CHAPTER That Scripture hath not proposed points of faith in al places vvhere faith vvas had 1. THis is euident by the testimonie of S. Ireney who l. 3. c. 4. saieth that in his time manie Barbarous Nations beleued in Christ Augustin l. 1. de Doctr. Christ. c. 39. without letters or inck which made Whitaker Contro 1. q. 6. c. 7. to confess that some Barbarous men for a time wanted Scriptures and that for a Scripture not simply necessarie time doctrin may be conserued entire without writing and that hence is rightly concluded that Scripture is not simply necessarie And l. 1. de Script c 14. sec 4. p. 159. Those Barbarians of whome Ireney speaketh who had saluation written in their hearts were indeed true Christians though they knew not Scripture But saieth he they were not simply ignorant of the Scripture becaus they held the doctrin of the Scripture But I replie that Scripture and doctrin of Scripture are different and relatiuely opposit Moreouer the doctrin of Scripture is no Proposer to beleue but the thing proposed to be beleued And we speak of the Proposer of points of faith not of points of faith or doctrin of faith proposed Though therfore these Barbarians beleued the doctrin which is in Scripture yet they beleued not it by means of Scripture We therfore ask by what infallible external means they beleued it if not by the Church For some infallible means they must haue had to beleue in ordinarie course as Whitaker and Potter cited in the former Chapter confess and is euident And howsoeuer the doctrin or sense of the Scripture may be saied to be the Scripture becaus it is the more principal parte of Scripture yet in this question of the Proposer of points of faith it ought not to be meant by the word Scripture becaus the doctrin of Scripture is the points of faith and is that which is to be sufficiently proposed and beleued and so it is not the Proposer but the Proposed Wherfore Whitaker So also Vvhite in his Vvay p. 2â— and in his Defensep 259. loco iam citato and Contro 1. q. 3. c. 10. equiuocateth For when Catholiks argue that the Church is ancienter then Scripture becaus it was before anie Scripture Or that Scripture is not necessarie to faith becaus diuers Nations beleued without Scripture he answereth that the Church is not ancienter then the word of God None beleued without knowledg of that doctrin which is in Scripture For Scripture is Vvhitaker Contr. 2 q. 5. c. 19. Praedicatio verbum â—c iptum ratione differuns not the word of God or doctrin of God simply taken but the word or doctrin of God written Wherfore it is a Sophisme à Coniunctis ad diuisa to speak of Gods word simply when he should speak of Gods word written For Catholiks speak of the word or doctrin of God written not simply taken and confess that the word of God simply taken is ancienter then the Church and that none can beleue without this doctrin becaus it is that which is to be beleued And they ask what is the infallible external cause for which this doctrin or word of God was beleued of those Barbarians seing that could not be the letter of God or the Scripture which they had not Ether therfore they beleued the word of God and doctrin of Scripture for no external infallible cause and so they beleued miraculously and extraordinarily or they beleued it for the infallible authoritie of the Church When therfore Whitaker saieth that Scripture is the L. 1 de Scrip. c. 11. sec 1. Contr. 1. q. 6. c. 9. 14. Caluin 1 Instit c. 6. §. 2. Vide supra c. 5. sec 1. onely sufficient means to beleue ether he meaneth by Scripture the letter of Scripture or the sense if the letter those Barbarians had not nor blinde and ignorant men haue that means to beleue if the sense that is not the means to beleue but the obiect to be beleued and we ask what is the infallible external means for to beleue this sense For as Whitaker saieth l. 1. de Script p. 151. Wee seek some external means for which we beleue the Scripture And Contro 2. q. 4. c. 3. To interpret Scripture without means is Enthusiastical Anabaptistical and extraordinarie For the spirit now teacheth only by means and such as the means are such must needs be the Interpretation 2. Protestants Confessions that al things which are to be beleued are not in Scripture are related supra c. 5 sec 2. to wit That al things absolutly cannot be proued by scripture not al things simply that it is not an absolutly perfect Rule not safe to iudge by Scripture alone that scripture cannot assure vs cannot proue itself to be Gods word That Schisme cannot be decided by scripture NINTEENTH CHAPTER That Scripture doth not clearly enough propose al points of faith 1. THat Scripture doth not clearly enough propose al points of faith is euident First becaus as we haue already proued it teacheth not al points of faith immediatly and much less so clearly as is necessarie to beget diuine faith of them al Secondly becaus Scripture nowhere saieth that it teacheth al points of faith so clearly And therfore Protestants can haue no diuine faith that it teacheth al points so clearly as is necessarie to faith Thirdly becaus the Scripture itself saieth that in it are some hard and difficult things 2. Petri 3. And Acts 8. When S. Phillip had asked the Eunuch whether he vnderstood what he read in Scripture He answered And how can I vnles somes hew me and the place which he read was of the passion of Christ which is a most necessarie point of faith Whervpon Whitaker l. 2. de Scriptura p. 229. saieth The Eunuch without Philip nether beleued nor vnderstood what was sufficient to saluation And yet he was a pious man And Luke 24. Iesus beginning from Moises and al the Prophets interpreted to them in al Scriptures which were of him And what
of the Fathers in his Preface Sâ—â— his thâ—s 5. p. 106. to his conclusions The Fathers who denie the Church of Rome may err gain say vs indeed but they gain say the Ghospel too Pardon me o Cyprian I would beleue thee gladly but that beleuing thee I should not beleue the word of God Al the testimonies of the Fathers for the Roman Church are of two sortes the one of them true but clean beside the purpose the other to purpose enough but vntrue And in verse bidds Auant al yee who on the Fathers saws depend Thus plainly he confesseth the Fathers to be against him touching the Infallibilitie of the Church Out of which testimonies of Fathers and confession of Protestants euident it is that it is an vniuersal tradition that the true Church of God is infallible in al matters which she professeth as of faith And therfore if as hereafter Protestants say they admit vniuersal traditions in al matters where it can be had and that vniuersal tradition is the key the introduction to al diuine truthes that for it they beleue the Scripture to be the word of God and that it is as infallible as the Scripture they cannot denie the true Church of God to be infallible in al matters which she proposeth as of faith EIGHT CHAPTER That the true Church of God is infallible in al points of faith proued by Reason 1. THE Infallibilitie of the Church of God which soeuer she is in al points of faith is so euident as it is not onely testified by scripture and Fathers but also conuinced by light of Reason And therfore falsly saied Chillingwort c. 3. § 27. p. 141. For the Infallibilitie of the Church no proof can be pretended but incorrupted places of Scripture The first Reason we wil take from the definition or description of the true Church giuen by scripture Fathers and Protestants For the Scripture Acts. 2. v. 42. describeth the true Church of Christ to be à companie of men pâ—rseuering in the doctrin of the Apostles and communion of Sacraments And doubtles a Church perseuering in them is infallible The Fathers as Protestants Confess are wont to vnderstand by a Moulins cont Peron l. 1. c. 2. the Church which oftentimes they cal Catholik the whole societie of Christians orthodox and sound in faith vnited together in Communion But a Church Orthodox and sound in faith is infallible so long as she remaineth such Protestants also as we shewed pars 1. l. 2. c. 6. put in the definition of the true Church that she profess the pure and entire word of God and they giue puritie in doctrin for an essential note of her But a Church of whose definition it is and whose essential note is to profess pure and entire doctrin is infallible in profession therof And what some may say that they mean onely of puritie of doctrin in fundamental points is refuted c. 6. citato 2. The second argument may be taken from the ends for which God instituted à Church on earth And to omit those ends which we brought out of Scripture c. 5. as to be the pillar and ground of truth to be the ordinarie means of begetting infallible faith to be Gods witnes of infallible faith to consummate and keep the faithful vnited and constant in infallible faith an other end is that she is instituted as an infallible and b Vvhitaker l. 3. de script 〈◊〉 392. Pottâ—r sect 5. p. 7. necessarie means to bring men to saluation by faith Hope and Charitie And Faith sisignifieth whole faith not a parte onely as fundamental articles are Therfore she is as infallible in teaching al points of faith as in teaching al points of hope or Charitie She is also instituted to be a mother to conceaue and beare Children to God by the infallible word of God to be their Mistress and c Laude sect 38. p. 345. Guide in faith That she is the mother of the faithful The Apostle testifieth Galat 4. v. 26. and Caluin confesseth 4. Instit c. 1. § 4. where he saieth Let vs learn by the onelie title of Mother The Church mother and mistâ—es of the faithful how profitable yea how necessarie it is to know her seing there is no entrance into life vnles she conceaue vs in her wombe vnles she beare vs nourish vs with her duggs c. Whitaker l. 1. de scriptura p. 87. I am a disciple of the Church I acknowledg the Church for my Mother The Church truly is mother of the faithful And p. 72. The Church is truly mistress and Guide of our faith P. 128. we honor the Churâ—h as mother Nurse Tutress Teacher we heare and respect her as our perpetual Mistress P. 153. None denieth the Church to be a Mistress of her own We denie not but a Mistreshipp was giuen to the Church l. 2. p. 234. I confess the Church is to be heard as a mistress and her iudgment also to be followed But the sure means of infallible faith instituted by God The Mother of Christians in infallible faith instituted by God the Mistress or Guide of infallible faith instituted by God must needs be infallible both becaus of Gods institution and for the infallibilitie of the end For a fallible Mistress or guide is as good as none for to learn infallible truth or to attein to infallible securitie or as Chillingworth saieth c. 6. § 20. A doubtful Guide is A fallible Guide naught worth for mens direction as good as none at al. And c. 1. n. 7. I grant that this means in the Church to decide controuersies in faith and Religion must be endued with an vniuersal infallibilitie in whatsoeuer it propoundeth for a diuine truth And to say as Protestants doe that she is a sure guide but in fundamental points cannot stand with her fallibilitie in other points For as S. d Epist 8. and 9. Difference of Maisters in faith and science Austin saieth of the Scriptur if it faile in anie point it becoms doubtful in al so say of the Church If she can faile in some points of faith she is doubtful in al. And here must be wel noted the diffeence of Masters or Mistresses in sciences and in faith For Masters or Mistresses of sciences doe shew their schollers the truth of things in the things themselues and so they are but shewers of the truths which they teach not perswaders of it but Masters or Mistresses of mattets to be beleued doe not make their disciples see the truths which they teach in themselues but in their own authoritie and their authoritie is the formal cause of perswading them those truths Wherfore if Protestants would indeed grant the Church to be Mistress of Christians in matters of faith they must needs grant that in her authoritie they see the truthes which they beleue and for her authoritie are persuaded of them but indeed they doe not distinguish between à Mistress in faith and in science which is a
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