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
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
haue by the Scripture For example the doctrin of seauen Sacraments which we haue by tradition is no more credible of itself then anie other point of faith which we haue by Scripture But if we speak formally of Tradition as it is an act of the Church that is of itself credible becaus that includeth the deliuerie of doctrin by the liuelie or liuing voice of the Church Which voice of the Church is euident to vs and her authoritie maketh the doctrin which she deliuereth credible But the Scripture is deliuered to vs by dead letters and it is not euident to vs that the Prophets or Apostles were the Enditers of those letters and therfore it hath not their authoritie adioined to it as the voice of the Church hath her authoritie adioined to it and so the Scripture not hauing the authoritie of the Authors therof so annexed to it as Tradition hath the authoritie of the Church it can not be so credible of itself Hence also is answered that question which Chillingworth in his Answer to the Preface n. 25. p. Chillingwort the question answered 18. and c. 3. p. 162. saieth He desired to be resolued by manie of our side but neuer could to wit why an implicit faith in Christ and in his word shold not suffice as wel as implicit faith in our Church Becaus it implieth that in ordinarie course there should be diuine faith in Christ and in his word without faith in his Church Christ and his word include not al that is necessarie in ordinarie course to diuine faith becaus faith is of hearing à lawful Preacher Rom. 10. But faith in his Church includeth al that is in ordinarie course necessarie to diuine faith For we can not beleue in Christs Church but we must beleue in Christs and in his word Heretiks say they beleue in Christ and in his word but that wil not suffice them becaus they doe not beleue Vhosoeuer beloue in Christ Church beleue in Christ but not contrariewise also in his Church But whosoeuer beleue in his Church beleue in him but not contrariwise whosoeuer beleue in Christ so as Heretiks doe beleue also in his Church wherfore implicit faith in Christs Church may suffice becaus that necessarily concludeth faith in Christ but al kinds of faith in Christ as that of Heretiks doth not include faith in his Church 12. As for the authoritie of Fathers to proue that the Scripture of it self without the attestation of the Church can propose nothing sufficiently to be beleued with diuine faith it may suffice what before l. 1. c. 7. we cited out of S. Basil that Scripture without tradition of the Church would haue no force but be like a bare letter and out of S. Austin that he could not beleue the Gospel if the authoritie of the Church were weakened And as for Protestants confessions it may also suffice what we cited out of them l. 1. c. 14. and here l. 2. c. 5. and 6. That the Church is a necessarie introduction the key the dore which lets vs into the knowledg of the Scripture And c. 5. That we cannot refel schismatiks or Heretiks who denie the Scripture out of Scripture For if the Church be such euident itis that without the Church the Scripture cannot be beleued to be Gods word and til it be beleued to be Gods word it can not sufficiently propose anie thing to vs to be beleued with diuine faith FIFTEENTH CHAPTER That Scripture though beleued to be Gods vvord doth not sufficiently propose to men al points of faith 1. THat Scripture though beleued to be Gods word doth not sufficiently propose to vs al points of faith is euident First becaus as is proued in the former Chapter it doth not at al propose to vs this point of faith That it self is the wodr of God which yet is a point of a Confess Angl. art 6. Gall. art 3 Belg. art 4. faith necessarie to be beleued yea in the b Sup. c. 11. sec 1. Protestants opinion the chiefest point of al as on which dependeth their beleif of al the rest If anie obiect that the Scripture being beleued to be Gods word it need not propose itself to be Gods word I answer that I speak not what the Scripture need not doe but what it doth not Caluin 1. Instit c. 7. 8. where he endeauoreth to proue Scripture to be Gods word bringeth no word of God to proue it but proueth it out of the qualities of Scripture to wit dignitie veritie conformitie antiquitie and such like And so doth Whitaker Contro 1. q. 3 c. 3. and yet there confesseth c Item l. 1. de Sript p 21. that these arguments cannot persuade these books to be Canonical And the same saieth Caluin c. 7. cit § 4. And what cannot perswade doth not sufficiently propose to make beleif For beleif cannot be without persuasion Besids these arguments make not faith but science 2. Secondly the Scripture itself saieth There are some necessarie traditions not written 2. Thessalon 2. v. 15. Hold the traditions which you haue learnt ether by speech or by our Epistle Whitaker Contro 1. q. 6. c. 10. confesseth that Protestants answer diuersly whose answers becaus himself refuteth we wil for breuities sake omit His answer is that d So Peâ—kins Cath Refor cont 7. c. 〈◊〉 〈◊〉 Barom An. 53. there were some necessarie traditioÌ„s not written when this Epistle was written Let Whitaker shew as plain testimonie of Scripture that al was written after You must proue as plainly out of Scripture as we proue as Tertullian saied to Praxeas c. 11. Secondly becaus the Fathers as S. Chrysostom Oecumenius Theophilact vpon this place S Basil l de Spiritu Sancto c 29. S. Epiphanius haeresi 61. and S. Damascen l. 4. de fide c. 17. out of this place do proue that euen in their times there were necessarie traditions not written 3. Thirdly becaus there are diuers points of faith which nether are expresly in Scripture nor can be euidently and necessarily inferred out of it But for breuities sake I wil speak of one onely which is the perpetual virginitie of our Blessed Ladie For that is a point of faith as is clear Perpetual Virginitie of our B. Ladie a point of faith becaus both Iouinian and Heluidius were condemned as Heretiks for denying it as is euident out of S. Ambrose Epist 7. S. Epiphanius haeresi 78. S. Hierom. l. contra Heluidium S. Austin haeresi 84. Gennadius l. de Ecclesiast dogmat c. 68. And doth anie now know what is a point of faith or what is true heresie better then al these Fathers Nay then al the Church of their time which condemned partly tacitly partly openly the aforesaid Heretiks S. Basil homil de humana generatione Christi saieth The eares of those who loue Christ cannot suffer to here that the Mother of God at anie time left to be a Virgin S. Epiphanius loc cit calleth it
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
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
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
line and In euerie line leaf of the bible proclaimes it to be the word of God The scripture by its own light shewes it self to be the word of God In his Defense p. 285. The scriptures haue in them a light and an authoritie of their own sufficient to proue themselues to be the word of God and to giue infallible assurance to al men of the true sense p. 15. I denie that the Canonical books cannot be proued to be by themselues secluding Church authoritie and tradition P. 282. The authoritie and teaching of the Church is not alway nor simply necessarie to shew al men the light of the scripture or so much as to point to it For ether by immediat light of Gods spirit or by the light of nature it may be known to be Gods word And p. 277. he saieth that assurance of By light of nature the true sense of the Scripture is very By onelie â—eading ordinarily had without al motion of the Church whatsoeuer by onely reading See him c. 20. p. 169. Field Appendice parte 2. p. 14. It Euident by itself is euident in it self that God speaketh in the scripture and reuealeth those things which we beleue which is that which we say Bel in his Downfal of Poperie art 7. p. 135. The scriptures Canonical are discerned from not Canonical euen of themselues like as light is discerned from darknes Protestants in Colloq Ratisbon Thesi 1. p. 19. Credit is to be giuen to the scripture for it self and sess 10 p. 314. The authoritie of the Gospel of Mathew is gathered out of the scripture it self Chillingworth c. 4. § 53. The doctrin it self is very fit and worthie to be thought to come from God SECOND SECTION Protestants sometimes denie it HOoker Couel Laude White Chillingworth and others related in the former Chapter sec 2. who denie that Scripture can be sufciently known by it self denie that it sufficiently sheweth or proueth it self And the said Laude Relat. sec 16. p. 8â— We doe not say that there is such a light in Scripture as that euerie man vpon the first sight must yeeld to it Ibid. p. 70. No created thing alone can giue No created thing can giue witnes to it self witnes to it self and make it euident nor one parte testifie for an other and satisfie where Reason wil but offer to contest sec 38. n. 6. We beleue Scripture to No particular text for proof of Scripture be Scripture and by diuine and in fallible faith too and yet we can shew no particuler text for it Feild in Appendice part 2. p. 21. Tradition of the Church necessarie The tradition of the Church is a necessarie means wherby the books of Scripture may be deliuered vnto vs and made known Potter sec 5. p. 8. That Scripture is of diuine authoritie the Beleuer sees by Found by help of the Church that glorious beam of diuine light which shines in the Scripture though found by the help and direction of the Church without and of grace within Chillingworth c. 2. § 46. p. 69. That the Diuinitie of a writing cannot No wiseman saieth be known from it self alone but by some extrinsecal authoritie you need not proue for no wise man denies it Ibid. § 3. p. 53. The controuersie wherin the Not but by natural reason Scripture is the subiect of the question cannot be determined but by natural reason § 8. p. 55. It can neuer be proued by Scripture to a gainsayer that the book called Scripture is the word of God So also § 27. p. 63. § 29. p. 64. sec 52. p. 72. Ibid. § 155. p. 114. A written A written rule needeth some thing els rule must alwaies need something els which is ether euidently true or euidently credible to giue attestation to it And the same mean al other Protestants cited before l. 1. c. 14. who say That the attestation of the Church is necessarie for to know the Scripture to be the word of God and that the Church is as it were the key or dore to enter into the knowledg of the Scripture For how should the Churches attestatioÌ„ be necessarie to know the Scripture to be the word of God if it can be known to be such by itself SEAVENTH CHAPTER VVhether Scripture be the true Iudge of Controuersies of faith FIRST SECTION Protestants sometimes affirme WHitaker Contr. 1. q. 5. c. 7. The second argument wher with the Iesuit proueth that Scripture cannot be Iudge and Interpreter of Scripture is this becaus in euerie wel ordered common wealth the Iudge and law are different wherfore seing scripture is the law it can be no way Iudge And he answereth The Scripture iudg Interpreter andrule diuine law is the iudgment the Iudge the Interpreter and the rule And c. 8. The Chief Iudge of Controuersies must haue these three First that we certainly know that his sentence is true and that we ought to submit to it Secondly that there is no appealing from his sentence Thirdly that he be not partial And al these hath the scripture and the Holie Ghost speaking in scripture Contro Supreme iudge 2. q. 5. c. 5. In al Controuersies we appeal to the scripture as to the supreme Iudge l. 2. contra Dureum sec 41. Austin wold haue the scripture to be witnes I make it Iudge l. 3. de Scriptura p. 409. I wil haue the scripture alone and the Holie Ghost speaking in scripture the Iudge of al doctrines Zuinglius in Disp 1. to 2. fol. 625. No iudg but Scripture I wil admit no other Iudge beside the Scriptures Confessio Heluetica c. 2. We suffer no other Iudge in matter of faith but God himself pronouncing by the Scriptures what is true what fals Dauenant de Iudice Controuersiarum c. 2. p. 65. We must need admit the Scripture for Iudge and also for Rule of Iudging Laude sec 26. p. 194. To settle Controuersies in the Church there is a visible Iudge and Infallible but not liuing And that is the Scripture And sec 25. p. 157. he saieth The Scripture is the Iudge Item sec 39. p. 386. Morton to 2. Apol. l. 5. c. 1. Scripture is the Supreme and infallible iudge of the Church to the learned in obscure matters and to the vnlearned in clear And c. 13. Then you acknowledg it Scripture to be the publik iudge God keep youin this minde Ibid. The Fathers in al difficulties against Heretiks appealed to the scripture as to the supreme iudge See him l. 2. c. 1. and his Appeal l. 3. c. 15. sec 5. White in his way p. 14. The scripture onely is the iudge and Rule of faith See Melancthon in locis c. de Ecclesiâ SECOND SECTION Sometimes denie it PRotestants in Colloq Ratisbon sess 1. p. 38. It is one thing to shew the Iudge an other to shew Iudg and Rule different the Rule So the Rule is not Iudge
we challeng not Ibid. § 154. you content not yourselues with a moral certaintie of things you beleue p. 113. Moral certaintie sufficient Me thinks you should require onely a moral and modest assent to them points of faith and not a diuine as you cal it and infallible faith Ibid. § 159. p. 116. God requireth of vs vnder pain of damnation onely to beleue the verities therin Scripture conteined and not the diuine authoritie of the books wherin Not diuine authoritie of Scripture they are conteined We haue I beleue as great reason to beleue there was such a man as Henrie the Eight King of England as that Iesus Christ suffered vnder Pontius Pilat C 6. § 3. p. 325. That there is required of vs a As great reason for beleef of K. Hen. as of Christ. knowledg of them points of faith and an adherence to them as certain as that of sense or science that such a certaintie is required of vs vnder pain of damnation this I haue demonstrated to be a great error and of dangerous and pernicious consequence § 5. p. 327. Men may talke their pleasure of an absolute and most infallible certaintie but did they generally beleue that obedience to Christ were the onely way to present and eternal felicitie but as much as Caesars Commentaries or the historie of Salust I beleue the liues of most men Papists and Protestants would be better then they are And therfore it followes from your own reason that faith which is not a most certain and infallible knowledg may be true and sauing faith C. 7. § 7. p. 389. In requiring that this faith should be diuine and Dangerous that faith must be infallible infallible you cast your Credents into infinit perplexitie Erasmus on the 2. and 27. of Mathew There is no fear that al the authoritie of the Scripture shold fall if anie error were found in it Luther called the Scripture The books of Heretiks Protestants in Colloq Ratisbon sess 11. say that we must distinguish betwene the faith wherwith we beleue points necessarie to saluation and historical faith wherwith we beleue the Scripture to be the word of God And historical faith is not diuine faith vnles they wil make manie kinds of diuine faith And they add that there is not equal reason of beleuing that scripture is Gods word and that Christ is Incarnate And Whitaker l. 1. de Script p. 88. who haue no other faith but historical doe no more beleue Christ then the Diuels Moulins in his Bucler sec 4. p. 13. Properly speaking articles Scripture no doctrin of Christian religion of faith are doctrins of Christian religion and in this sense the Canon of Canonical books is no article of faith So that the Canon of Scripture is no doctrin of Christian religion White in his Defense c. 30. p. 282. scripture ether by the immediate light Scripture known by â—ight of nature of Gods spirit or by the light of nature may be known to be Gods word And if by the light of nature without diuine faith Hooker l. 3. § 8. we know by reason that the scripture is the word of God By reason Whitaker aforsaid l. 1. de Script p. 25. The most diuine character of the scripture doth most plainly tel al that ether haue receaued the Holie Ghost or are imbued with mean understanding By mean vnderstanding that it came from God And if mean vnderstanding suffice without the Holie Ghost there need no diuine faith to beleue it And ibid. p. 122. Who hath reason and wil vse it may therby most easily discern these diuine books from mens books P. 150. Scriptures By onelie reading may be known by onely reading And in praefat ad Staplet The Scripture giueth so clear a testimonie of its diuiniâ— tie that who read it with a smal attention and iudgment cannot be ignorant that it is diuine And p. 77. vnles he be doltish l. 2. p. 235. Scriptures may be acknowledged and held without the testimonie of the Spirit NINTH CHAPTER VVhether translated Scripture be authentical FIRST SECTION Protestants sometimes affirme WHite in his Way to the Church p. 12. I say the Scripture translated into English Translated Scripture rule of faith is the Rule of faith whervpon I relying haue not a humane but a diuine authoritie And p. 27. The doctrin conteined in the Scripture is a light and so abideth into what language soeuer it be translated and therfore the children of light know it and discern it Ibid. So the vnlearned man is secured not vpon the Churches credit and authoritie but by the ministerie which teacheth him he is directed to the light itself And this Ministerie we haue and vse for our Translations but they that obey it know the Translation and so proportionably The matter of Scripture sheweth it self al articles of faith to be infallible becaus the matter therof appeares to them as a candle in a lantern shewing it self in its own light And in his table before his book The Scriptures translated into English are the Rule of faith And in his Defense of his Way c. 28. p. 266. Though it be granted that the Ministerie of men and rules of art and knowledg of tonges be al subiect to error yet doth it not follow that by them we cannot obtein infallible assurance of our translations Chillingworth c. 2. § 32. we beleue the Scripture not finally Matter of Scripture known by it self and for itself but for the matter conteined in it And so al Protestants should say seing when they exhort the common people to the reading of their translated Bibles they bear them in hand that it is the word of God and that their translation of the word of God is authentical and worthie to be beleued for it self Besids they did the people beleue what they teach them becaus it is in their Bibles and so make their Bibles the rule and ground of their peoples faith And no other infallible rule of faith their common people can pretend to haue Moreouer if they make the matter or true sense of Scripture the rule of faith as commonly they doe they cannot denie but Scripture truly translated hath the same matter which the original hath SECOND SECTION Sometimes denie it WHitaker Contro 1. q. 2. c. 7. We make no edition of Scripture authentical but the Hebrew in the old and the Greek in the New Testament Translations if No translation authentical they agree we allow them if they differ we reiect them Ibid. c. 8. We doe doe not say that we must stand to our translations as authentical of themselues but we appeal to the fountaines onely as truly authentical C. 9. Authentical Scripture must come imediatly from the Holie Ghost C. 10. onely authentical is Canonical Et ibid. q. 5. c. 9. The ignorance of the original toungs Hebrew and Greek hath caused manie errors And thus al Protestants should say becaus
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
the Catholik faith And himself addeth In al controuersies the Papists with whom we deale crie Plain euident manifest scripture P. 49. he citeth Bellarmin l. 1. de Verbo Dei c. 2. saying other means may deceaue me but nothing is more known nothing more certain then the scriptures that it were the greatest madnes in the world not to beleue them P. 64. some of them say the scripture is the rule and the principal Papists make Scripture a Rule rule too yea more as Bellarmin and others P. 15. Papists grant that al other authoritie is finally resolued into the authoritie of Scripture P. 17. We admit the Scripture on al hands and al the question between vs is about the Church In his Defense p. 162. Our Aduersaries Papists grant the last and highest resolutions of our faith to be into the authoritie of the Scripture Which he repeateth p. 309. 310. 3â—5 Laude sec 16. n. 24. The greatest vpholders of Tradition that euer were made the Scripture vâ—ry necessarie in al ages of the Church sec 20 n. 3. p. 120. The Roman Churches receâ—â—ues the scripture as Rule of faitâ— Iuâ—l Defense of A Rule the Apologie part 1. p. 65. p. 129. You Harding say the scriptures are so clear of your side Luther in psal 22. tom So clear on their side 3. fol. 343. We cannot ouercome the Papists bring a huge number of places of scripture for works Plessie in his preface to his book of the Church When in the time of our Fathers men began to protest openly against the abuses and traditions of the Romish Church by the authoritie of Gods word they that were then accounted famous for learning in that Church as Ecbius Cocleus Prierias and others laboured al they could to defend the said abuses by the holie scripture Behold how from the verie beginning of Protestancie Catholiks sought to defend their doctrin by Scripture Morton also tom 2. Apol l. 5. c. 21. relateth this words of Roffensis against Luther The words of the Gospel make most plainly for vs al fight for vs more clearly then More clearly then the sun the sun And ibid. l. 1. c. 37 citeth this Note of the Rhemist Testament Ioan. 4. This woman Mystically being the Church it is here signified that they which at the first beleue becaus the Church teacheth so afterward be much confirmed finding it in the Scripture also And ibid. Morton addeth yee see then that your last resolution is founded in the authoritie of the Scriptures Whitaker Contro 1. q. 1. c. 1. Papists extol the scriptures and we higly Papists extol the Scripture esteeme them and there is no controuersie that we ought to search the scriptures but how we should search them Kemnice in Epist dedicat 1. partis Exam. The Papists at this time put al the strenght and Defense of their cause in the matter of the scripture and Tradition Thus Catholiks esteem and speak of holie Scripture wheras far otherwise Luther postilla in Domin 8. post Trinitatem fol. 301. said The scripture is the book of Heretiks Christianus Protestants say Scripture is the book of Heretikr ad Portum l. contra Verronem tom 5. Rupellae p. 31 Luther said most truly that scripture is the book of heretiks The same Luther postilla in Epiphaniam It is true that Heretiks are made by occasion of scripture Daile in his Apologie c. 5. Papists reuerence the Gospels and Epistles of the Apostles as diuine bookes SECOND SECTION Sometimes denie it APologie of the Church of England parte 4. c. 18. d. 1. These men Papists alwaie abhor and flie the word of God euen as the theef flyes the gallowes Ibid. These men bid the holie scripture away as dum and fruitles Item They burn the scriptures and cal them the books of Heretiks The like hath Whitaker ad Rat. 5. 6. Campiani And Contro 1. q. 6. c. vlt. Contr. 2. q. 5. c. 6. And l. 2. de Scrip. c. 6 sec 3. And Morton tom 2. Apol. l. 1. c. 47. Martyr in 1. Cor. 15. Papists leaue no place ether to God or scripture Caluin in Gal. 1. v. 8. The Papists do furiously vex the pure and simple doctrin of the Gospel In Ioan. 4. v. 20. The Papists giue no place to Prophets or Apostles Act. 17. v. 2. Papists think nothing can be certainly gathered out of scripture Contra Anabapt p. 412. The Papists say that the holie scriptures Vide Caluin in â—oan 6. v. 60. c. 8. v. 12. 39. c. 17. v. 20. are to be let goe Luther in l. de Consilijs The Pope burieth the holie scripture in durt and dust Morton to 2. Apol. l. 1. c. 33. Cardinal Hosius was not ashamed to say impiously See his Appeal l. 5. c. 28. sâ—c 2. Tom 2. Apol. l. 5 c. 13. Potter sect 5. p. 3. It had been better if Scripture had not been written Yet ibid. confesseth This I haue read of Hosius but not in Hosius But he is ashamed to tel where he read it to wit in Iuels Apologie of the Church of England parte 4 where Iuels best excuse of a manifest lie is that some of his lying brethren had told that leud lie before him Read Cope Dial. 6. c. 19. of this faceles lie of Iuel And Hardings answer to the Apologie Hosius de Verbo Dei Bellarm. Praefat in tom 2. White in his Way p. 18. They know and confess the most and greatest points of their religion euen wel nigh al wherin they dissent from vs haue no foundation on the scripture And in his Epistle Dedicatorie Al their speâ—ch is of the Church no mention of the scriptures nor God their Father but their Mother the Church And in his Defense p. 61. accuseth Catholiks of Enmitie rebellion and contempt of scriptures Ibid. p. 346. The words of the scripture itself the Replier and his Complices despise and reuile But it is wel that both himself and his fellowes do giue him the lie herein as we saw in the former section Vshers Reionder p. 1. Papists flie from the Scripture euen as the dog flieth from the whip wherwith he is beaten they speak euil of it But now hauing shewed the manifold and main vncertainties and contradictions of Protestants touching Scripture let anie iudicious Reader iudge whether Protestants can rationally say or think that the Scripture is the onely Iudge or onelie Rule or onelie sufficient Proposer of points of faith apointed by God for to direct and guide vs assuredly and infallibly in matters of assured and infallible faith but now let vs set down Catholiks certain and constant doctrin concerning the same Onely let vs remember luthers word vpon the fift psalme No Heretiks were ouercomen by force or craft but by mutual dissension nether doth Christ fight otherwise with them then by sending amongst them the spirit of giddines and dissension FOVRTEENTH CHAPTER That Scripture taken by it self alone vvithout attestation of the Church that it is the
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
to this argument to which Whitaker Contro 1. q. 6. c. 14. saieth no Papist euer answered suffictently or can answer 3. The Protestants second place is Galat. 1 where is saied If anie Euangelize to you be side what we haue Euangelized let him be Anathema Catholiks answer that the Apostle by Beside meaneth so beside as is contrarie First becaus both the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Praeter is vsually so taken And Whitaker Contro 1. q. 6. c. 14. saieth I grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may wel be translated contra Secondly becaus els he should haue accursed S. Ihon who after this wrote his Apocalyps in which there are some things which S. Paul neuer told to the Galathians Thirdly becaus the Fathers Ambrose Hierom Chrysostom Theophilact Oecumenius Austin so plainly expound it as Whitaker loco cir saieth we need not answer them And S. Chrysostom eypoundeth it of such an addition to the Scripture which ouerturneth ether al or anie parte of the Gospel And S. Austin tract 98. in Ioan proueth it becaus otherwise S. Paul had accursed himself who desired to come again to the Thessalonians that he might haue adde what was wanting to their faith Fourthly becaus the Apostle there speaketh of a thing which was not onely beside but also contrarie to what he had preached to wit the keeping of the law of Moises which he called an other Gospel And of it and such like he said iustly that he deserued to be accursed who should teach beside what he had preached to the Galathians to whome being but rude it is not like he had as then preached al points of faith whatsoeuer I may ad also that Traditions are not beside the Scripture becaus the Scripture teacheth them mediatly in sending vs to the Church whome it testifieth to teach al truth In which sense it may be S. Austin l. 3. contra Petilian c. 6. saied that he were Anathema who shold teach anie thing which belongeth to our faith and life beside that which we haue receaued in the legal and Euangelical scripture becaus al that belongeth to our faith or life is mediatly in Scripture though perhaps by beside he mean contrarie as he doth tract 98. cit and l. 17. contra Faustum c. 3. and l. 23. c. 7. For in the aforesaid place he speaketh of flying schisme contravnitatem Christi which is not only beside but indeed contrarietoholie Scripture And Whitaker Contro 1. q. 6. c. 14. euen vrging this place of the Apostle saieth Traditions agreable to scripture are to be receaued and who receaue them not are condemned These Fathers speake of Traditions agreable to scriptures So that Traditions agreable to Scripture are not condemned here by the Apostle and approued by Fathers and admitted by Protestants 4. As for what they alleadge out of some Fathers that Scripture conteineth al things necessarie proueth no more then what we haue said before that it conteineth the summe of Christian faith al things that are necessarie to be explicitly beleued of euerie one and the greatest parte of the rest and mediatly al points of faith whatsoeuer but not that it conteineth immediatly al points whatsouer For S. Hilaire l. 2. de Trinit speaking of the forme of Baptisme saieth what is it that is not conteined in that sacrament of mans saluation Hierom. praefat in libros Paralipomenon Al learning of scripture is conteined in this book S. Austin serm 194. serm 130. The Creed conteineth al the mysteries of our faith Nor the Fathers only speak thus but euen both Catholiks and Protestants also For Catechismus ad Parachos in Praefat. § 12. saith the Apostles Creed conteineth al things that are to be beleued and our Lords praier al that is asked The like saieth the Caluinist French Catechisme Luther in c. 15. Genesis that Melchisedechs speech to Abraham conteineth al that can be said of Religion Caluin 3. Instit c. 20. § 48. The Lords praier conteineth al that we are to ask of God And in Math. 16. v. 18. That Peters Confession conteineth the whole summ of our saluation Which kinde of speeches no man vnderstandeth of euerie particular thing that we are to beleue or ask of God Besids manie Protestants doe grant that Scripture doth not contein euerie particular point of faith no not their most fundamental point of al which is that itself is the word of God And Laude cited l. 2. c. 5. sec 2. saieth that when the Fathers say we are to relie vpon Scripture onely they are neuer to be vnderstood with exclusion of Tradition in whatsoeuer it may be had and that without the Churches help we may mistake the Scripture And Feild ibid. That they doe not make the Scripture the rule of their faith but that other things in their kinde are Rules likewise in such sorte as it is not safe without respect had vnto them to iudge of things by the Scripture alone And also White cited l. 1. c. 10. That the Doctrin of the Church is an infallible Rule and the Rule of faith And Baro ibid. That Tradition is an infallible Rule And Chillingworth ibid. That vniuersal Tradition is as infallible as the Scripture And out of this is also answered that the Fathers cal Scripture The Rule or A Rule of faith For they cal also the Apostles Cred so As Tertullian l. Praescrip c. 13. S. Austin serm de Symbolo S. Ireney l. 1. c. 1. S. Epiphanius haeres 31. and others And Protestants as Kemnice in locis p. 10. Perkins in his reformed Catholik at the end and vpon the Creed in the beginning and Plessie de Eccles c. 8. saieth The Fathers cal it ordinarily the Rule of faith Potter sec 7. p. 78. 89. And yet mean not that it conteineth immediatly al points of faith whatsoeuer Nay a Rule is not to contein al faith but to regulate al. 5. Hence also may be answered what Protestants obiect that if the Scripture contein not al points of faith whatsoeuer it should be imperfect For imperfect is that onely which hath not al that it ought to haue And Scripture hath al the points of faith which it ought to haue and therfore is perfect As the Creed conteineth al that it ought to haue and therfore is a perfect Rule though it contein not absolutly al points of faith whatsoeuer And yet Chillingworth cited aboue c. 5. granteth that Scripture is not absolutly a perfect Rule But seeing Scripture and the Creed haue al for which they were made both are to be accounted perfect Rules and not to be accounted imperfect becaus they haue not something for which they were not made It sufficeth that they can sufficiently rule al that for ruling of which they were made And Protestants suppose but neuer can proue that ether the Creed was made or the Scripture written to rule immediatly al points of faith whatsoeuer Nay some of them confess the contrarie as we shewed before c. 5. sec 2. who must as wel answer what is brought to proue the Scripture to contein immediatly al points of faith whatsoeuer or to be the immediat Rule of al points of faith as we Faults of Print to be Corrected Page 4. lin 13. know cor known ibid. lin 24. wete cor were P. 12. lin 1. mate cor make P. 42. lin 16. sels cor self P. 80. lin 17. ad cor and. P. 94. lin 14. as cor is P. 101. lin vlt. vs. cor as P. 157. lin 2. ir cor is P. 189. lin 9. after sinles ignorance ad of sinful ignorance P. 217. lin 18. lightly cor highly P. 223. in margine Et. cor Est P. 259. lin 21. enough cor is enough P. 260. lin 6. is diuine cor is not diuine P. 330. lin 19. beleue not dele not P. 343. lin 12. ad be P. 352. lin 23. ad such P. 260. lin 5. dele and. P. 481. lin 3. add of P. 489. lin 18. fof cor for P. 502. lin 11. adde cor added
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
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
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