time but of infallible Pastors themselues And when I say the Pastors of the Church are infallible I meane not that euerie Pastor is infallible farther then he agreeth with the Church no more then when I say The Church is infallible or perpetual I meane that euerie member of the Church is such becaus The Pastors signifieth the bodie or companie of them as o Chilling p. 263. Laudep 128. 141. The Church signifieth the whole bodie therof And these foure arguments hitherto brought are a prâ—ori taken from the end for which the scripture saieth the Church was instituted by God For becaus he made the Church the pillar and ground of diuine truth he gaue her to that end diuine Infallibilitie Becaus he made the Churches preaching the ordinarie means of begetting diuine infallible faith he gaue her to that end diuine infallibilitie in matters of faith becaus he made her Pastors witnesses of diuine truth he gaue them for that end diuine infallibilitie in testifying that truth Becaus he put Pastors for to consummate Saints and keep them vnited and constant in diuine faith he gaue them for that end diuine infallibilitie in matters of faith becaus both Church and Pastors without diuine infallibilitie had been vnfit and vnable to attaine to those ends as is euideÌ„t by it self and confessed by Protestants here aboue n. 2 and 5. 9. The fift argument shal be taken out of that our Sauior saied of the Pastors of the Church Luke 10. v. 16. who heareth you heareth me who despiseth Pastors one teacher with Christ you despiseth me Out of which words I argue thus in forme who are one teacher with Christ are infallible teachers of Christs doctrin The Pastors of the Church are one teacher with Christ Therfore they are infallible teachers of his doctrin The Maioris euident For Fallible and infallible teachers are not one but quite different kinds of teachers the Minor also is manifest For if they were not one Teacher with Christ it would not follow that who heareth them heareth Christ For different teachers may haue different hearers And I note that Christ saied not who heareth your Vvitaker contâ— 2 q. 4. who hear the Church hear Christ himself doctrin heareth my doctrin but who heareth you heareth me Therby making not onely his Pastors doctrin and his doctrin one but also making them and him one teacher of his doctrin which is much more For a priuat mans doctrin may be al one with Christs doctrin but be not one Teacher with Christ becaus he is not a Teacher appointed by Christ to speak for him as Pastors are Some Protestants answer Chilling c. 3. n. 72. that these words of Christ are meant onely of the Apostles who were indeed both infallible Teachers and one Teacher with Christ but not so their Successors But this limitation of Christs meaning to the Apostles alone First is new becaus no ancient author is alleadged for it Secondly it can haue no other ground in the text but becaus the words were spoken onely to the Apostles which is no reasonable ground For so al power of preaching and ministring Sacraments should haue been proper to the Apostlâ—s Thirdly it is contrarie to the end of Christs speech For as Christ made the Apostles Teachers of his doctrin for the good of the Church so he made them also one with himself for the same end Wherfore as he made Pastors successors of his Apostles in being Teachers for the good of the Church so he made them successors of the Apostles in being one Teacher with him for the good of the Church and therfore are such as long as the Church continueth Fourthly the latter part of this speech of Christ is meant of the successors of the Apostles For who despiseth them despiseth Christ as wel as who despiseth the Apostles Therfore the former part who heareth you heareth me is also meant of the successors of the Apostles Fiftly it is contrarie to the Fathers For S. Cyprian Epist 69. saieth Christ saieth to his Apostles and therby to al Pastors who succeed the Apostles by successiue ordination who heareth you heareth mee Lastly it is contrarie to diuers Protestants who p Laude sec 16. p. 25. grant that these words are meant both of the Apostles and their Successors but say p some of them differently to wit absolutly in the Apostles and conditionally in their Successors namely so long and so far as you speak my words and not your own 10. But this exposition is as the former new and without anie ground in the text and therfore an irrational elusion of Christs words Secondly it maketh Christ to equiuocate vsing the same words differently without anie expression of his different vsage Thirdly the latter part of Christs speech to wit who despâ—seth you c. is meant absolutly aswel of the Pastors as of the Apostles For absolutly who despiseth Christs Pastors despiseth him as wel as if they despised his Apostles becaus they are his legats as wel as the Apostles were Fourthly it is contrarie to the end of Christs speech which was to giue both to the Apostles and to their successors assurance to teach his doctrin and to People to heare and beleue them becaus they were one Teacher with himself Which end were frustrat in the successors of his Apostles if his meaning were not absolute to them as wel as to the Apostles For what assurance should ether the Pastors haue in teaching or people in hearing them if Christs words depend vpon an vncertain coÌ„dition Assurance requireth an absolute promise and seeing Christ meant to assure both the Apostles and their teaching and people in hearing them he must needs meane absolutly both of Apostles and their successors Fiftly it implieth contradiction to be one Teacher with Christ and not to be absolutly infallible in teaching his doctrin For how can he who is one Teacher with an infallible Teacher be not absolutly infallible Besids it is one thing to teach infallible doctrin and an other to be infallible in teaching infallible doctrin And one thing is to heare Christs doctrin and to heare Christ Priuat men may teach infallible doctrin yet are not infallible in teaching it and who heareth them heareth Christs Vvhitaker l. 3. desâ—rip p. 414. Spiritus per os Eâ—â—lesiae loquitur so cont 1. q 3. c. 11. doctrin but yet heareth not Christ becaus Christ hath not appointed them to speak for him nor speaketh by them But whom Christ appointeth to speak for him as he doth Pastors they do both teach infallible doctrin and are infalible in teaching it and who heareth them not onely heareth Christs doctrin but also heareth Christ himself becaus he heareth them whom Christ hath â—pointed to speak for him and by whome he speaketh And it implieth contradiction that they should not be absolutly infallible whom Christ appointeth speakers or teachers for him and speaketh by them or whome hearing we heare Christ Wherfore Thus I argue Christ
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
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
need had he to say Al power in heauen and earth was giuen to him for to giue mere humane power to his Apostles and also what humane power could be fit or sufficient to teach and administer diuine word and Sacraments And if Christ gaue to his Apostles true diuine authoritie to preach his word and administer his Sacraments he gaue them also true diuine authoritie to testifie that it was his word and Sacraments which they administred becaus the end of their preaching was to perswade men that it was his word and Sacraments which they administred and God giuing diuine authoritie to the means must needs giue the like authoritie to the end becaus he more desireth the end then the means and therfore wil not giue less authoritie to obtaine the end then he doth to obtain the means 3. Secondly Protestants say manie things of the Churches authoritie which must needs argue it to be diuine For Whitaker l. 1. de Script p. 11. and 19. saieth It is sacriledg not to receaue the Churches testimonie of the Sacriledg not to receaue the Churches testimonie Scriptures Tailor l. of libertie of prophesying sec 9. n. 2. The authoritie of the Church is diuine in its original for it deriues immediatly from Christ Potter sec 1. p. 10. The good Spirit of truth and loue euer assists and mantaines that great bodie the Catholik Church Sec. 5. p. 20. The whole Church cannot so err as to be destroied For then our lords Promise of her stable edification shold be of no value P. 21. Nor hath the Church vniuersal the like assurance from Christ that she shal not err in vnnecessarie additions as she Assurance from Christ hath for her not erring in taking away from the faith what is fundamental and necessarie It is comfort enough for the Church that the lord in mercie wil secure her from al capital dangers P. 22. That the Church shal neuer be robbed of anie truth necessarie to the being of the Church the promses of Christ assure vs. P. 30. Their General councels authoritie is immediatly deriued and deriued and delegated from Christ Laude in his Relation sec 21. p. 170. That the whole Church cannot err in doctrins absolutly fundamental seemes to be clear by the promise of Christ Mathew 16. The gates of hel c. Ibid. This power By Christs â—romise of not erring is in it partely by this promise of Christ Sec. 16. p. 61. The vniuersal Church deliuers those supernatural fundamental truthes by promises of assistance Sec. 33. p. 231. For this necessarie truth the Apostles receaued the promise for themselues and the whole Catholik Church Sec 38. p. 355. The Catholik Church of Christ Infallible assistance promised in things absolutly necessarie onely had infallible assistance promised And Chillingworth c. 5. p. 277. That there shal be by diuine prouidence preserued God hath promised absolutely in the world to the worlds end a companie of Christians who hold al things precisely and indispensably necessarie to saluation and nothing ineuitably destructiue of it this the Doctor affirmeth that God hath promised absolutely And is her authoritie not diuine which not to receaue is sacriledg Is not she diuinely infallible who is infallible by Christs absolute promise and the Spirit of truth his efficacious assistance What mean we by Diuinely infallible but infallible in this sort Doth not Laude sec 16. p. 91. say That so great assistance of Christ and the B. spirit as is purposely giuen to that effect that the authoritie of anie companie be diuine and infallible enough And doe not the forsaid Protestants confess that such assistance of Christ and of the B. Spirit is purposely giuen to the Church in fundamental points of faith How then can they denie that her authoritie in such points is diuine and she diuinely infallible in them 4. Thirdly Protestants are sometimes ashamed to say the Authoritie or testimonie of the true Church is mere humane and doe but restrictly say that it is diuine Whitaker contro 1. q. 3. c. 11. p. 331. It is a slander that we make the Iudgment of the Church mere humane which surely is fals Laude in his Relat. sec 16. n. 19. The tradition of the present Not more humane Church is not absolutely diuine And n. 21. The voice of the Church is not simply diuine Sec. 10. n. 11. The Churches authoritie is not simply diuine Sec. 19. n. 1. The testimonie of the present Church is not simply diuine Potter Sec. 5. p. 15. That the Church is infallible we doe not absolutely deny we onely deny the Church to be absolutely infallible Which is tacitly to confess that the authoritie or testimonie of the Church is truely diuine in some degree For what is not meerly humane and onely denied to be simply diuine is in some degree truly diuine And what authoritie is in anie degree truly diuine by Gods special assistance implieth contradiction to deceaue But why doe Protestants vse these ambiguous and equiuocal termes not simply not absolutely which they condemne in others and doe not speak out and Vvhitaker l. 3. p. 419. Laude Relat sec 33. p. 247 tel plainly whether authoritie of the Church in matters of faith be truly diuine by Gods efficacious assistance or no. For if it be truly diuine in anie degree by Gods efficacious assistance that sufficeth to vs becaus it implieth contradiction that such diuine authoritie should deceaue or be deceaued And as Chillingworth c. 3. § 33. p. 175. saieth The Apostles could not be the Churches fundation without freedom from error in al those things which they deliuered constantly as certain reuealed truthes For if once we suppose they may haue erred in some things of this nature it wil be vtterly vndiscernable what they haue erred in and what they haue not And in like manner I say of the Church That she could not be the pillar and ground of diuine truth without freedom from error in al things which she deliuereth as diuine truthes 4. Fourthly they grant that the The Rule of faith tradition and doctrin of the Church is the rule of faith and of iudging controuersies by White in defense of his way c. 3. p. 339. I grant that the doctrin of the Pastors of the true Church such as succeed the Apostles is the rule and means of faith And c. 37. p. 356. That the Churches doctrin is the rule I deny not Chillingworth l. 2. n. 155. Vniuersal tradition is the rule to iudge al controuersies by And c. 3. p. 148. We beleue canonical books vpon vniuersal tradition But the doctrin or tradition of the Church could not be the rule of diuine and infallible faith or of iudging controuersies in such faith if it were not also diuine and infallible For a rule must be as diuine and infallible as that is which is ruled by it And as Chillingworth saieth c. 3. p. 148. cit An authoritie subiect to error can be
onely true Church as Laude saieth sec 20 p. 128 and Some Church signieth some indeterminate partilar Church Therfore The Church cannot be said to be infallible in fundamentals if onely Some Church be so For Some Church is not The Church 6. Nether can this necessarie authoritie setled by God for mankinde be said to be in Scripture becaus Scripture was nether in al times for there was none before Moises nor in al places for in S. Ireneyes time there were manie good Christians See infrâ— c. 20. who had no Scripture nor can serue immediatly by it self for al kinds of men For scripture can not immediatly by it self teach those who are blinde or cannot read as moâ—st men cannot And to teach of guide them by the reading of men who are fallible were no infallible guidance Besides Protestants confess that Scripture is hard to be vnderstood and needeth Interpreters euen in matters of faith in which See infral 2 c. 4. sec 2. and c. 2. sec 2 matters it cannot be a sufficient guide For as Chillingworth c. 1. n. 6. saieth of a Rule Both these Properties are required to be a perfect rule both to be so compleat as to need no addition and to be so euident as to need no Interpretation so I say of a Guide or authoritie to direct if it be not euident it is no sufficient guide or authoritie becaus without euidencie it cannot serue for sure direction Moreouer Scripture cannot but improperly be called a guide but as a Rule may be called a Guide or a Iudge For properly a Guide or Iudge is a liuing person who may direct by Rule But of this we shal speak more hereafter 7. And out of al which hath been said in this Chapter appeareth how wrongfully Laude said first that we must know the Church to be infallible ether by special reuealation or by Scripture For there is a third way to wit by Gods vocal word vttered by the Church it self as when the Apostles liued we might haue known them to be infallible by their own testimonie which was Gods vocal word Secondly he falsly saieth that to proue the Church by the Scripture is a sufficient acknowledgment that the Scripture is of a higher proof For Christ and the Apostles proued their doctrin out of the old testament and yet the old testament was not a higher proof then their doctrin And in like sorte the Fathers proued Scripture by the Church and as I said before Relatiues and such as mutually and equally make each other known are of equal proof each to other Thirdly how wrongly he saied that it is an inuiolable ground of reason that the principles of anie conclusion must be of more credit then the conclusion it self For this is not true in Relatiues and such others as are equally known and equally infer one the other And that principle is true onely in such Consequents as are not as wel known as the Antecedents but known onely for the Antecedents as most consequents are as may appeare out of that Maxime of which that principle dependeth to wit Propter quod vnumquodque tale illud magis Which is plainly meant of that which is the sole cause of the knowlegd of an other But Scripture is nether the sole cause nor yet the first cause of our assurance of the true Church but the first cause is principally Gods authoritie and secondarily the Churches diuine authoritie instituted by him as it was in his Apostles and also Gods vocal testimonie or word vttered by his Church and Gods written testimonie signed in Scripture by his diuine Scribes is but a confirmation of our assurance of his true Church And God may wel confirme by writing what he hath spoken and yet be equally credited by what he speaketh as by what he writeth becaus his veracitie is infinit and equally infallible in both And hitherto we haue sufficiently proued that Gods true Church which soeuer she is wanteth not ether Infallibilitie or necessitie required to be the sufficient external Proposer of faith apointed by God it resteth that we shew that she wanteth nether sufficient Claritie nor vniuersalitie requisite to be that external Proposer and to shew which proposal of hers is sufficient and requisit for to cause faith NINETENTH CHAPTER That the true Church of God doth clearly and vniuersally propose al points of faith 1. IN the third Chapter we shewed that foure conditions are necessarie to the al sufficient external Proposer of al points of faith to wit Infallibilitie Necessitie Claritie and Vniuersalitie and hitherto we haue proued that the true Church of God hath the two first conditions It remaineth that we also shew that she hath also the two latter to wit Claritie in clearly proposing what is to be beleued and Vniuersalitie in proposing it to al who are capable of external proposal and in al times and places where faith is to be proposed 2 And for Claritie it is euident that the Church of God clearly enough proposeth to her Children and to others what they are to beleue and if anie doubt arise of her meaning she calleth General Councels and expresseth it more clearly as was seen in the Councel of Nice ad others And as for Vniuersalitie of time and place it is euident that it agreeth to Gods true Church becaus she hath been in al times and is dispersed al the world ouer whersoeuer faith is preached And the like is of her proposing al points of faith 3. And finally that in the true Church is lawful sending to preach points of faith is vndoubted And so haue we proued that the true Church of God which soeuer she is hath al the conditions requisit to the al or absolute sufficient external proposer of al points of diuine faith which God wil haue men to beleue and consequently is that al sufficient external proposer of faith which we ought to seek TWENTITH CHAPTER VVhich is a sufficient proposal of the Church for points of faith 1. A sufficient proposal of the Church for points of faith is when she clearly declareth a matter to be of faith or when she condemneth the contrarie as heresie and excludeth out of her communion al obstinat or pertinacious mainteiners of it See D. Stapleton l. 1. de Principijs c. 11. But onely Excommunication doth not conuince that the Church accounteth it Heresie becaus she may excommunicate euen for holding doctrines that are temerarious or scandalous THE SECOND BOOK OF THE EXTERNAL PROPOSER OF POINTS OF FAITH THE PREFACE 1. ALBEIT Scripture cannot be properly called a Proposer of points of faith becaus a Proposer properly is an intellectual person as the word it self euidently sheweth and much less can it be the Proposer apointed by God as necessarie in ordinarie course to engender diuine faith becaus such a Proposer is a Preacher lawfully sent of God by hearing of whom diuine faith is engendred as is euident by the Apostle Rom. 10. and Scripture nether is a
witnes Sutclif l. 1. de Eccles c. 1. p. 11. we doubt not but the Church is a faithfull witnes of the scripture Beza 1. Tim. 3. v. 15. The Church is witnes and conseruer of truth amongst men Feild of the Church l. 4. c 6. The Churches office of teaching and witnessing the truth Potter sec 5. p. 9. To the Church we willingly attribute these two excellent vses first of witnes testifying the authoritie and sense of scripture to vs Secondly of Gods instrument by whose ministerie in preaching and expounding the scriptures the Holie Ghost breeds a diuine faith in vs. Whitaker controu 1. q. 3. c. 1. The Churches testimonie must be receaued Ibid. The Church deliuereth the rule of faith as witnes Controu 2. q. 5. c. 18. The Church is an external witnes and interpreter of truth l. 1. de scrip p. 15. we may be forced by the authoritie of the Church to acknowledg the Scripture Caluin 4. Instit. c. 1. §. 10. Moulins Buâ—leâ— sec 104. P. 19. The Churches testimonie must be receiued and who receaueth it not is guiltie of Sacriledg Ibid. it is the office of the Church and Pastors to testifie of the scriptures P. 22. The Church hath authoritie to testifie those things which are of faith P. 46. we cannot beleue but by the testimonie of the Church as by the ordinarie means P. 49. I haue told what offices the Church hath touching scripture First it is to be witnes and keeper of the scripture Ibid. Indeed the Church is witnes of faith 7. You see how the euidencie of the Churches Infallibilitie in witnessing Gods truth forceth Protestants to speak at least as Catholicks doe howsoeuer they think not so For they say she is a faithful witnes she hath authoritie to testifie Gods truth her authoritie can force men to acknowledg the scripture Her testimonie must be receiued and who receaueth it not is guiltie of sacriledg And hath she of her humane nature to be a faithful witnes of supernatural truths hath she of herself authoritie to testifie such truths can her humane authoritie forcemen to acknowledg things aboue sense and reason Is it sacriledg not to receiue humane testimonie Pastors are to consummate Saints 8. The fourth argument we wil take from that the Scripture saieth that God hath put Pastors in the Church for to consummate Saints and to keep them vnited and constant in diuine faith til we meet al in one Ephes 4. v. 11. And he gaue some Apostles and some Prophets others some EuaÌ„ge lists and others Pastors and Doctors to the consummation of Saints for edification of the bodie of Christ vntil we meet in the vnitie of faith That now we be not Children and carried about with euerie winde of doctrin Out of which place I argue thus in forme whome God putteth in the Church as he put Apostles Prophets and Euangelists for to consummate Saints and to keep them vnited and constant in diuine infallible faith to them he hath giuen diuine infallibilitie in matters of faith but so he put the Pastors and Doctors of the Church Therfore to them he hath giuen diuine infallibilitie in matters of faith The Maior is euident both becaus to the Apostles Prophets and Euangelists such infallibilitie was giuen and therfore the like to others whome God putteth in the Church for the same end he put them as also becaus if they had not diuine Infallibilitie they were nether fit nor able to consummate Saints and keep them vnited and constant in diuine infallible faith For humane veracitie cannot make men diuinely assured Some Protestants may say that this proueth that Pastors of the Church haue Infallibilitie in fundamental points but not in al points But beside what we haue saied before of this distinction and that it is here both new and groundles and therfore a mere voluntarie and irrational shift it is clearly refuted First becaus Pastors are saied to be put for the same end for which the Apostles Prophets and Euangelists were to wit to consummate saints and to keep them vnited and constant in al points of diuine faith And also Pastors are saied to be put in the Church in the same manner for that end as the Apostles were Secondly becaus Saints are not consummate if they be suffered to err in anie points of faith Thirdly m Laude sec 16. p 65. 91. Seâ— the Prefacen 2. Protestants wil not grant diuine Infallibilitie to Pastors euen in fundamental points and the Apostle speaketh of diuine infallibilitie such as the Prophets and Apostles had And if Protestants would in deed grant diuine infallibilitie in fundameÌ„tal points to Pastors I think they would not stick to grant them diuine infallibilitie in other points of faith 8. Wherfore Chillingworth c. 3. n. 79. and seq seemeth to grant that the Pastors wherof the Apostle speaketh had diuine infallibilitie in al points of faith as the Apostles had but denieth that he speaketh of Chilling turneth Pastors vnto writings Pastors succeeding the Apostles but onely of such as in the Apostles time had immediat reuelation and that they consummate Saints and keep them vnited and constant in faith for euer by their writing But this Exposition or limitation of the Apostles words to Pastors onely in the time of the Apostles First is new for he citeth no ancient auther for it and therfore is iustly suspected secondly it hath no ground in the Apostles words and therfore is ameere voluntarie and irrational shift to delude the true sense of them Thirdly becaus no Pastors of the Apostles time distinct from Apostles and Euangelists wrote anie thing For S. Mark and S. Luke were Euangelists and al other writers were Apostles And S. Paul speaketh of Pastors who were different from both Apostles and Euangelists nor saieth he that the Pastors writings were put in the Church to conâ—ummate Saints but the Pastors themselues were put for that end and Chillingworth in effect wil not that Pastors were put but onely their writings becaus not those infallible Pastors but onely their writings were to coÌ„tinue in the Church for euer Wheras the Apostle speaketh not of writings but of men to wit of infallible Pastors that were to continue for euer Lastly it is contrarie to the common sense of Protestants who out of this place doe gather that there shal beal waies Pastors in the Church as Melancthon to 1. Lutheri disp de Politia Eccles fol. 442. Kemnitius 2. parte Exam p. 192. Caluin 4. Instit c. 3. § 2. and vpon this place Whitaker Controu 4. q. 1. c. 3. p. 634. and others And besids now Sâ—â— l. 2. 〈◊〉 6. sec 2. Protestants grant that no Scripture is of it self without the testimonie of the Pastors of the Church sufficient to proue anie point to be beleued with diuine faith much less to consummate Saints and keep them constant and vnited in such faith Wherfore S. Paul meant not of anie writings of infallible Pastors in the Apostles
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
reading of them be instructed to pietie and Heretiks euen the most learned sufficiently refâ—ted by them And to 1. l. 2. c. 9. He calleth it pure and plain Protestant doctrin That the principal points of faith necessarie to the saluation of al are clearly conteined in scripture See his Appeal l. 2. c. 7. sec 9. Euidently Chillingworth in the preface n. 30. 33. 37. Al things necessarie to saluation are euidently conteined in scripture And n. 37. he saieth That is the base and adequat foundation of his answer and that al Protestants vnanimously profess and mantain it c. 2. n. 157. p. 115. In a word al things necessarie to beleued are euidently conteined in scripture and what is not there euidently conteined can not be necessarie to be beleued Ibid. n. 11. p. 58. The scripture in things necessarie we pretend is plain P. 83. n. 84. If you speak of plain places and in such al Need no Interpreter necessarie things are conteined we are sufficiently certain of the meaning of them nether need they anie interpteter p. 59. n. 12. Thoses places which contein things necessarie and wherin error were dangerous need no infallible Interpreter becaus they are plain C. 6. p. 375. we want no vnitie nor meanes to procure it in things necassarie Plain places of scripture and such as need no interpretation are our meanes to obtein it c. 3. n. 52. p. 159. Protestants agree that the scripture euidently containes al things necessarie to saluation Plessie of the Church c. 4. p. 108. Euidently He who hath mercifully vouch safed to saue his people and who onely may be called a true Father would make his couenant with them in as plain termes and express clauses as could be deuised Ibid. There is nothing more clear or As plain and express as could be deuised more plain then the doctrin of saluation White in his Way p. 31. The scriptures plainly determin al points of faith As plainly as anie can p. 32. He can name no one necessarie article of our saith but the word teacheth it as plainly as himself can P. 39. The scripture by its own light perswadeth as and in alcases doubts questions and coutrouersies clearly testifieth with vs or against vs. And in his Defense c. 31. p. 294. The question is whether the written scripture conteines in express words or sense the whole and entire doctrin of faith and good life Vshers Reioinder p. 114. scriptures are sufficient for the final determination of al questions of faith Tailor in his libertie of Prophesing sec 3. n. 1. Al the articles of faith are clearly and plainly set down in scripture sec 5. n. 2. scripture in its plain Expression is an abundant rule of faith and manners SECOND SECTION Sometimes denie it PRotestants in Colloq Ratisbon in Respons ad testimonia Patrum p. 470. None of vs euer dreamed that the scripture is so clear and easie as anie man may straight as it were at the first sight and without help of teachers vnderstand it Whitaker Contro 1. q. 4. c. 1. when Bellarmin maketh this to be the state of the question whether the scripture be of it self so plain as without interpretation Needeth Interpretation for matters of faith it sufficeth of it self to end and determin al controuersies of faith he fighteth without an aduersarie For in this matter he hath not vs Aduersaries They say but falsly that we think that al things in scriptures are plain and that they suffice without â—â—edeth Interpretation For controuersies Interpretation to end al controuersies C. 2. God would haue the holie Misteries of his word to be imparted to pure and holie men not to be cast before hoggs and doggs C. 3. when they proue that there is great difficultie to vnderstand the Scriptures they dispute not against vs. l. 2. de Scrip. c. 4. sec 4. p. 229. The Eunuch without Phillip nether beleued nor vnderstood what was sufficient For matter of saluation to saluation Laude Relat. sec 39. n. 9. Scripture interpreted by the Primitiue Church General Councel judge and a lawful and free General Councel determining according to these is Iudge of Controuersies Dauenantius de Iudice c. 15. We defend not which the Papists impose vpon vs the doctrin of faith conteined in Scripture to be so plain and perspicuous Needeth an Interpreter for doctrin of faith that it need not at al the help of an Interpreter or Doctor And need not this needful Interpreter to be infallible in interpreting And who is such if not the Church FIFT CHAPTER VVhether Scripture be the sole and entire Rule of al Christian beleif or no FIRST SECTION Protestants sometimes affirme PRotestants in Colloq Ratisbon Thesi 1. p. 19. We vndoubtedly acknowledg the word of God conteined in the writings of the Prophets Euangelists and Apostles to be the sole certain and infallible rule square and measure of doctrin worship and Christian Sole Rule faith The Confession of Basil art 1. Canonical Scripture alone conteineth perfectly Perfectly al pie tie al manner of life Confessio Belgica art 7. We beleue this holie Scripture to contein most perfectly al the wil of God and that in it are abundantly taught al those things whatsoeuer be necessarie to be beleued of Abundantly men for to obtein saluation Caluin ad art 20. Paris p. 2 9. We determin that right faith is grounded in the Scriptures onely In Confess p. Onely 107. Our saluation relieth on Scriptures onely We embrace it for the onely rule of faith In Refutat Catalani p. 383. We beleue and with a loud voice doe euermore crie that the Gospel is the onely rule by which al must be reformed Onelierule Daneus Contro 7. p. 1350. The onely foundation of Christian faith is the word of God and that alone written Hospinian parte 2. Histor Sacram fol. 23. The Magistrate of Zurich commanded that hereafter they propound no other thing to their Churches but the pure mere word of God conteined Mere written word in the words of the Prophets and Apostles K. Iames Resp ad Card. Peron p. 397. The king iudgeth that before aâ— things alagrâ—e of this Rule That points of faith and whatsoeuer deserueth necessarily Alone to be beleued be taken out of Scripture alone Laude Relat. § 17. p. 117. The Scripture Onely onely is the foundation of faith Potter sec 6. p. 65. Scripture the onely foundaiion and rule of faith Pareus Collegio Theol. 3. d. 2. scripture in this time is no les necessarie to the saluation of the Church then meat for the life Scripture as necessarie as meal for life of man And Collegio 9. d. 4. scripture now is necessarie not onely to the wel being of the Church but euen to her being Whitaker l. 1. de Scrip. c. 11. sec 1. scripture is the onely sufficient means to beleue So Contro 1. q. 3. c. 10. q. 6. c. 9.
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