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
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
Blasphemous And Confessed by Protestants diuers Protestants confess this to be a point of faith For the Bohemian confession professeth to beleue art 17. That our Ladie was a Virgin before and after her childbirth Protestants in Colloq Ratisb sess 10. p. 318. Who denies it her perpetual Virginitie is an Heretik Zuinglius serm de B. Virgine Maria to 1. fol. 350. I beleue with firme and vndoubted minde the pure chaste and vnspotted Virgin brought forth Christ yet so as without anie spot of Chastitie she remained a Chaste Virgin for euer Luther l. de votis to 2. fol. 272. If anie denie Marie vas à Virgin he is damned Beza in his confession of faith c. 3. sec 3. professeth that she was a Virgin after her Childbirth And why put he it into his confession of faith if he beleued it not to be a point of faith Whitaker also Contro 1. q. 6. c. 9. dares not denie it plainly For being pressed with this argument he saieth It belongeth not to me to dispute of the perpetual Virginitie of Marie Feild l. 3. of the Church c. 30. If these were the opinions of â—ouinian That Marie ceased to be a Virgin when she had born Christ and that al sinns are equal we condemn them and his error therin as much as the Romanists doe Nether can Protestants denie it if they wil obserue the definition of Heresie which sometimes they giue to wit Error against the doctrin of the Church For Beza de puniendis Haeret. p. 150. Moulins l. 1. cont Peron c. 7. Potter sect 2. p. 55 See sup l. 〈◊〉 10. that the perpetual Virginitie of our B Ladie is the doctrin of the Church is euident by the aforesaid Fathers Greek and Latin in the East West and South Nether haue they anie reason to denie it besides their own error That nothing is of faith but what is expresly in Scripture or may be euidently deduced of it Now that this is nether expressed nor euidently collected ouâ— of Scripture granteth Perkins Cathol Refut Contro 7. c. 1. I finde not in holie Scripture that Marie remained alwaies a Virgin and died a Virgin And al Protestants must grant becaus most of them denie it to be a point of faith as Beza Apologia altera contra Saintem p. 355. Academia Nemausiensis contra Iesuit Tornan p. 566. Feild l 4. de Eccles p. 240. Riuet Contro tract 1. 1. sec 20. Iunius Contro 1. l. 4. c. 9 To this point of faith I ad the question of Schisme which as Plessie cited supra c. 5. sec 2. confessed cannot be decided by Scripture becaus it is a matter of fact of which the Scripture speaketh not And yet schisme is as necessarie to be decided as heresie becaus that is as wel damnable as this 4. As for the Fathers they so plainly and directly say there are traditions not written as for breuities sake I wil omit their words and relate the confessions of Protestants Whitaker Contro 1. q. 6. c. vlt. p. 415. I confess the Fathers speak much of traditions The Fathers were sometimes deceaued we grant that the Fathers defended traditions Ibid. c. 12. I grant that Ireneus appealed from Scripture to Apostolical traditions So Perkins it is clear he was deceaued with traditions P. 389. Eusebius his testimonie for traditions is plain enough but no way to be admitted Ibid. It is clear that Basil was too much addicted to traditions Ibid. Damascen was too much giuen to traditions P. 391. Chrysostomus saying for tradition is Morton Appeal p. 315 vnaduised and vnworthie of so great a Father I doe not acknowledg this his tradition Ibid. Epiphanius was too much delighted with traditions He allowes indeed Apostolical Seultettom 2. c. 19. 20. traditions P. 392. Let vs not regard what Cyprian saieth of tradition P. 393. Al is not to be admitted which Ambrose saieth of traditions Ibid. Ether Austin speaketh of vnnecessarie traditions or he contradicteth himself P. 394. Innocentius Primus erred in his traditions Thus he Kemnitius 1. parte Exam. tit de Traditionibus p. 140. Excellent men in the Church besids Scripture gaue too much to traditions P. 141. The admiring of traditions not written drew manie good and excellent men in the Church from the holsome rule of faith And that was done in the first and best times of the Church soone after the Apostles traditions beg an to be thrust vpon the Church This opinion remained and stuck in their successors as in Clement P. 142. Euen good men in the Church were deceaued by too great esteem of not-written traditions P. 143. Admiration of not-written traditions deceaued good and great men in the Church Euen in the best times of the Primitiue Church admiration of not-written traditions could draw most excellent men from the rule of faith Reinolds thesi 1. Basil and Epiphanius assaying al sorts of helps against Heretiks wil haue certain things to be conteined in traditions wherto by the iudgment of the Scripture itself there must be no less credit giuen then to Scripture Perkins in his problem c. de Tradit some Fathers inclining to heretiks did embrace traditions not-written And he reakoneth S. Iustin S. Ireney Clement Alexandrin Eusebius Tertullian And ibid. saieth The Fathers oftentimes speak contradictions about tradition 5. Surely the Fathers testimonies for necessarie traditions must needs be euident which haue forced thes learned and earnest Protestants to confess that the Fathers auouch such kinde of traditions as they reiect wheras no one learned Catholik euer granted that the Fathers reiected such kinde of traditions as they defend Nether can Protestants produce one testimonie of anie Father which expresly or directly denieth such traditions But Protestants infer it out of some Father speeches of the perfection of Scripture and of its conteining al things necessarie which inference is naught For the perfection of Scripture and its conteining al things necessarie may wel stand with traditions as we shal see hereafter 6. Nay Protestants themselues are Protostants admit some traditions forced to admit some necessarie tradition not written Brentius in Prolegomenis contra Sotum c. de traditionibus Wee grant that the tradition wherwith the holie Scripture and what is conteined in it is deliuered vnto vs by our Ancestors is certain firme and vndoubted this tradition is necessarie to vs and in al manner to be embraced Kemnitius parte 1. exam tit de Traditionibus p. 113 This tradition by which the books of the holie Scripture are giuen into our hands we reuerently receaue The Fathers where they deliuer this tradition of the books of Scripture proue it by the testimonies of the Primitiue Church Morton to 1. Apol. l. 1. c. 32. after he had rehearsed the aforsaid words of Brentius of the tradition of Scripture saieth This Ladie and as it were Goddess of al traditions Protestants reuerence more then you Papists And to 2. Apol. l. 1. c. 5. The true Canon of Scriptures we must
honor and reuerence as the Queen and plainly Goddess of traditions And l. 1. c 36. relateth the foresaid words of Brentius and alloweth them Feild of the Church l 4. c. 20. Though we reiect the vncertain and vain traditions of the Papists yet we receaue the number and names of the Authors of books diuine and Canonical as deliuered by tradition The number authors and integritie of the partes of these books of Scripture we receaue as deliuered by Integritie of Scripture beleued by Tradition tradition Bel in his Downfal art 7. p 134. We receaue this tradition that the Scripture is the word of God p. 135. And so this tradition is not excepted but virtually included in our affirmation Moulins of Traditions c. 3. and 2◠we reiect not al traditions for Scripture itself is a tradition Carleton in Consensu de Scriptura c. 9. I wil say freely what I think I think there are some Apostolical traditions euer conserued and to be conserued iu the Church For Austin said not in vain what the whole Church obserueth c. So he proued Baptisme of Infants to be an Apostolical tradition so also before him Origen From Apostolical traditiou we receaued the true Canon of Scripture and the true sense of the Canon From hence the Church doth celebrate the Lords day Canon and sense of it receaued by Tradition Aretius loco 33. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles Creed what books are Canonical which is the true exposition of scripture Item Vniuersal traditions necessarie to be obserued are the Apostles Creed which books be Canonical which is the true exposition of the chiefest places of scripture Laude Relat sec 16. p. 104. when the Fathers say we are to relie vpon scripture onely they are neuer to Note this be vnderstood with exclusion of Tradition in what case soeuer it may be had not but that the Scripture is abundantly sufficient in and to it self for al things but becaus it is deep and may be drawn into different senses and so mistaken if anie man wil presume vpon his own strenght and go single without the Church sec 11. p. 44. Some traditions I denie not true and firme and of great both authoritie and vse in the Church as being Apostolical And why is not the Churches tradition concerning Scripture one of these Ibid. As for that tradition That the books of holie Scripture are diuine I wil handle that hereafter And sec 16. cit p. 81. Against this tradition That the books of Scripture are the word of God the Church of England neuer excepted Sess 15. p. 57. It is not denied that this baptisme of infants is an apostolical tradition and therfore note to be beleued Protestants in Colloq Ratisb sess 11. Our aduersaries bring that tradition of Scripture of which there is no Controuersie at al among vs. And sess 1. We grant that Moyses books are Moyses that this is a tradition by the testimonie of the Church which could witnes that Moyses books were put into the Ark. Chillingworth c. 2. § 45. The Canon of Scripture as we receaue it is built vpon vniuersal tradition The Canon is built vpon vniuersal Tradition Vniuersal Tradition rule of Controuersies § 155. Vniuersal tradition is the Rule to iudge al Controuersies by § 114. It is vpon the authoritie of vniuersal tradition that we wold haue them beleue Scripture And though sometimes he teach that this vniuersal tradition is but humane and fallible and consequently Supra c. 2. sect 2. grant his faith of the Scripture and al that is in it is but humane and fallible as we haue seen before yet c. 3. n. 45. he auoucheth it to be as infallible as the Scripture For thus he writeth you were to proue the Church infallible not in her traditions which wee willingly grant if they be as vniuersal as the tradition of the vndoubted books of Scripture is to Vniuersal tradition as infallible a◠Scripture be as infallible as the Scripture is Ibid. § 46. If you can of anie thing make it appeare that it is tradition we wil seek no farther Hooker also l. 3 § 8. If Infidels or Atheists chance at anie time to cal it Scripture in question this giueth vs occasion to sift what reason there is wherby the testimonie of the Church concerning scripture and our own perswasion which scripture itself hath confirmed may be proued a truth infallible Lo the Churches testimonie is a truth infallible And we may rest our assurance vpon a truth infallible and such is more then an inducement to faith Brentius also in the words afore cited saieth the Churches tradition concerning Scripture is certain firme and vndoubted And Morton saieth Protestants reuerence it as it were the Goddess of traditions 7. Moreouer they grant that it is a point of faith That scripture or the Bible is the word of God and as such it is put in their Confessions of faith Nay Hooker l. 1. § 14. saieth Of Anglica art 6. Gallica art 3. Belgica art 4. things necessarie the verie chiefest is to know what books we are bound to esteem holie l. 3. § 8. The main principle whervpon our beleif of al things therin conteined is that the scriptures Protestants main Principle are Oracles of God himself Laude Relat sec 11. § 2. calleth it prime principle of faith sec 16. § 2. Great principle in Diuinitie § 6. Great principle of faith the ground and proof of whatsoeuer is of faith P. 104. Cheifest principle P. 110. Main principle of Diuinitie Chillingworth c. 2. § 11. First principle Whitaker l. 2. de Scriptura p. 218. It is most of al necessarie that the certain Canon of scriptures be vndoubted among Christians Vshers Reioinder p. 63 Of al things this is most sure and ought to be beleued that the scripture is the word of God But this most necessarie most sure this prime this great this main point of faith is no written word of God For thus Laude sec 16. p. 70. There is no place in scripture which tels vs that such books conteining such and such particulars are the Canon and infallible wil and word of God Hooker l 1. § 14. Being perswaded by other means that these Scriptures are the Oracles of God Note themselues doe then teach vs the rest l. 4. § 4. It is not the word of God which doth or possibly can assure vs that we do wel to think it is in his word White in his Way p. 48. The certaintie of the Scripture is not written indeed with letters in anie particular place or book therof And I hope it is not written with Ciphers See more of their like Confessions supra c. 5. sec 2. 8. And yet Hooker l. 5. § 21. saieth We haue no word of God but the Scripture No word of God for their main Principle Whitaker Contro 2. q. 5. c. 18. We acknowledg no other word then written what doctrin soeuer is
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
them keep this in this main controuersie legant let them read in Scripture not themselues infer out of Scripture that God hath set al infallible authoritie for matters of faith in Scripture and we wil beleue them as i l. de vnitate c. 17. S. Augustin saied in the like case to the donatists and k laude Relat sec 33. Chillirg p. 3 33 Protestants saie in the dislike to vs or I wil els say with the same S. Augustin I beleue what God saieth not l de vnita c. 11. what vaine heretiks babble or what fallible men infer 6. Nay Protestants are so far from reading in Scripture that in it is al infallible authoritie for matters of faith as themselues m seâ— infra l. 2. c. 5. sec 2. confess â—hat by Scripture al things absolutâ—ly cannot be proued which are to be beleued That Scripture is not an absolutly perfect Rule of controuersies that it cannot decide the question of Schisme that it is not safe to iudge al things by scripture alone that it doth not contein simply al things which are necessarie to saluation that it cannot assure vs that it is the word of God That it needeth an interpreter for some points of faith Which are to far from the nature of an al-sufficient infallible guide of men in matters of faith and so far from the nature of an al-sufficient rule in matters of faith as I think no iudicious Protestant can in his iudgment ioine them together For it is plain contradiction to be Al-sufficient and to be deficient in so main and so manie points 7. And not with standing though Hou scripture is necessarie and a rule in Scripture be not that Al-sufficient authoritie which God hath instituted on earth for to direct men by right faith to heauen nor it be the entire or the necessarie Rule â—or the very being of infallible faith yet it is necessarie to the better being of faith and a sufficient Rule both for al fundamental or al simply necessarie points of faith and also for the most points of Christian faith and à mediate rule for al of them And this being al that for which Scripture was written and which it ought to haue it is to be accounted a perfect â—ule becaus euerie thing is perfect when it hath al that it ought to haue And herein we grant more perfection to Scripture then Protestants doe both because we teach that it containeth al that we account absolutly necessarie or fundamental to saith Protestants say it teacheth not that which they account the most fundamental point of al to wit that it self is the word of God and also becaus we say that eâ—her immediatâ—ly or mediatly it teacheth clearly al points of faith what soeuer in that it sendeth vs to the true Church which teacheth clearly al points But Protestants say that nether immediatly nor mediatly it teacheth some clearly and sendeth vs not to any infallible interpreter So that S. Augustin l. 1. cont Creson c. 33. we grant both more vniuerâ—alitie and also more claritie to Scripure then Protestants do though they wold seem to maâ—e more of scripture them we doe but in truth make so litle of the Scripture as Chilling 〈◊〉 2. 6. 32. v. 9. some of them teach that we are not bound vnder paine of damnation to beleue the diuine authoritie of Scâ—ipture Nay say that the Scripture is none of the material obiects of faith that we haâ—e as great reason to beleue there was a King Henrie VIII as that which is saied in Sâ—ripture of Christ suffering See infra l. 2. c. 8. sec 2. and c. 15. n. 2 vnder Pontius Pilat which is in effect to say we haâ—e as great reason to beleue some men as to beleue God For not al but some men say there was a King Henrie VIII and both God and in a manner al men say thar Christ suffered vnder Pontius Pilat INDEX OF THE CHAPTERS OF the first Book I. IN which is enplicated the question touching the iâ—fallibilitie of the Church II. In which are set down the rational grounds of what is saied in this treatise concerning the Church III. What conditions are necessarie to the Al-sufficient external Proposer of points of faith IV. That God can giue to men a diuine infallibilitie or veracitie in proposing matters of faith V. That the true Church of God is a sufficient and infallible Proposâ—r of al which she proposeth as points of faih proued by what she is saied to be in Scripture VI. That the true Church of God is infallibilible in al she proposeth as points of faith proued by Gods promises to her in Scripture VII That the true Church of God is an infallible proposer of matters of faith proued by the holie Fathers VIII That the true Church of God is infallible in matters of faith proued by Reason IX Some of the protestants reasons against the infallibilitie of the true Church of God in matters of faith answered X. That the true Church of God is infallible in matters of faith proued by manifold coufessions of protestants XI That the true Church of God is in ordinarie Course a necessarie Propeposer of al points of faith proued by holy Fathers XII That the true Church of God is a necessarie Proposer of al points of faith proued by Reason XIII That the true Church of God is a necessarie proposer of al points of faith proued by plain confessions of Protestants XIV That Protestants grant the Churches authoritie to be diuinâ— XV. That Protestants grant it to be a supernatural cause of saith XVI How a vicious circle is auoided in prouing the Church by the Scripture and the scripture by the Church XVII How we are to answer that question How know yoâ— the Scripture to be the word of Gode XVIII That the true Church of God doth clearly and vniuersally propose al points of faith XIX Which is a sufficient Proposal of the Church for points of faith INDEX Of the Chapters of the second Book I. PRocestants vncertain which books be canonical Scripture II. Protestants vncertain whither al that is in scripture be plain and easie to be vnderstood or no. III. Protestants vncertain whether al things necessarie to be beleued be actually in scripture or no. IV. Protestants vncertain whether al things necessarie to be beleued be clearly in scripture or no. V. Protestants vncertain whether scripture be the onlie and entire Rule of faith or no. VI. Protestants vncertain whether scripture of itself do sufficiently shew it self to be the word of God or no. VII Protestants vncertain whether scripture be a true Iudge of Controuersies or no. VIII Protestants vncertain whether scripture be to be beleued to be Gods word with infallible asseurance or no. IX Protestants vncertain whether translated scripture be Authentical or no. X. Protestants vncertain whether scripture be to be beleued to be the word of God only for the Churches testimonie or no. XI Protestants
for the authoritie of the reuealer or as Chillingworth c. 1. p. 35. saieth an assentto diuine reuelation vpon the authoritie of the reuealer And the same saieth laude sec 38. p. 344. Potter sect 5. p. 3. and others But a Reuealer is a person intelligent Therefore the authoritie of some person intelligent is the formal cause of faith and not anie words or writings which are rather the external reuelation then the reuealer And hence it is that though in holie Scripture there be diuine veritie and that which is to be beleued with diuine faith yet if scripture be taken alone by it self meerely as it is such words or writings it hath no formal authoritie or veracitie to cause its veritie to be beleued For as such it is neither anie intellectuall person nor hath any intellectuall person adioned to it for whose authoritie it should be beleued Wherefore wel said Stapleton Controu 3. q. 1. ar 2. credimus scripturam non scripturae becaus scripture hath in it self truth which is beleued but not authoritie for which it is beleued And likewise wel wrote Chillingw c. 2. p. 69. That the diuinitie of a writing cannot Note this be known for it self alone but by some extrinsecal authoritie you need not proue for no wise man denieth it And ibid. p. 114. A written rule must always need something els which either is euidently true or euidently credible to giue attestation to it And laude sect 16. p. 88. Scripture cannot bear witnes to it self nor one part of it to an other The same saieth Hooker l. 2. § 4. And g See infra l. 1. c. 14. Protestants generally confess that the scripture cannot be beleued of vs without the attestation of the Church The true cause whereof is that scripture of it self hath no authoritie but al the authoritie for which it is beleued is out of it self to wit in God who is author of it and in his Church who is witnes to it And when graue authors attribute authoritee to the scripture ether by authoritie they mean veritie or they take not scripture by it sels alone but as it is the scripture of God As in like manner they say the scripture saiâ—th this teacheth this affirmeth this speaketh this meaning God by scripture But Gods authoritie alone doth not in ordinarie course engender faith and we seeke that authoritie on earth without which Gods authoritie alone wil not in ordinarie course engender diuine faith of the scripture or of any thing els which authoritie euidently and confessedly is not in the scripture it self 8. The eight ground is that to a Four things in a proposer Proposer of points of faith properly so called there be long foure things 1. is his person 2. his Authoritie to propose such matters 3. his proposal which is his words or writings And 4 the truth proposed and signified by his words or writings For a Propoâ—er of matters of faith is a Preacher who proposeth or preacheth ether by word onely as most of the Apostles did or by writings also as S. Paul and some other Apostles Netherwords nor writings are proposers did And as their words were no Proposers but that by which they proposed so nether were theire writings anie Proposers but were that by which they proposed And of all the four said things only the twoe last are in the scripture and therefore it cannot be properly the Proposâ—r of faith but onely the Proposal if we consider the words and the Proposed if we consider the truth which the words signifie But al the foure are in the Church of God And Protestants cannot denie that she is a person or persons nor that her words or writings are her Proposals or the truth signified by them her truth Proposed Nether do they whereim Protestants grant diuine authoritie to the Châ—râ—h deny that she hath diuine authoritie to propose matters of faith as to teach Gods word and administer his Sacraments giuen to her in the last of S. Mathew onely they denie that her authoritie to testifie or persuade that which she teacheth is infallible and sufficient as an external and subordinat cause to engender diuine beleef of what she teacheth In which they do not consequently why Protestants de not speake consequently proceed For first how can the authoritie of the Church be diuine in proposing Gods word and be not infallible in proposing it secondly how can she haue diuine and infallible authoritie to preach Gods word and not haue the like authoritie to testifie and perswade that it is Gods word which she preacheth seing persuation that it is Gods word which she preacheth Persuasion is the end of preaching is the end of her preaching as is euident and Whitaker confesseth in these words l. 2. de scriptura p. 281. Preaching is instituted for persuation Would God giue to his Church diuine auctoritie for the means and not for the end seing The end more desired then 〈◊〉 the means euerie rational desirer desireth more the end then the means Thirdly Protestants grant that God hath giuen diuine authoritie to the Pastors of his Church for to gouern her Whitaker l. 2. de scrip p. 246. Ministers of the Church are iâ—strvments of the holy Ghost enduâ—d with diuine authoritie to gouern the Church committed to them And if Pastors haue diuineauthoritie to gouern the Church haue they not also diuine authoritie to persuade her that it is Gods word which they teach her Is not diuine authoritie as necessarie to Pastors for to persuade the Church as to gouern it and right beleef as necessarie to the Church as good gouernment More ouer Chillingw c. 2. p. 105. Protestants generally confess that the church of God is infallible in fundamental points and so infallible that it implieth contradiction that she should err in them And how can she be so infallible in them and be not infallible by Gods special and effectual assistance can the church of her own nature or power be infallible in such high matters aboue nature and reason Nay it seems so absurd euen to Protestants themselues to deny the church of God to haue diuine authoritie to testifie Gods truth as sometimes they deny it but restritctly as i Laude sec 16. 19. and 10. that it is not simplâ— diuine not absolutely diuine or that she is not k Potter sec 5. p. â—5 I whitaker Contr. 1. q. 3. c. 11. absolutly infallible and confess that the iudgment of the church is in some sorte diuine and call it a slander that they say the iudgment of the church is meer humane But in truth they make her authoritie in matters of faith meer humane yea less and none at al. For thus Whitaker Contr. 1. q. 5. c. 10. In the church thou shalt finde nothing but humane and therefore vncertain l. 3. de script p. 395. The perpetual testimonie of the church as far as it is of the Church is but humane testimonie p.
If anie obey not our word note him And 1. Ioan. 4. v. 6. who knoweth God heareth vs who is not of God heareth not vs In this we know the spirit of truth and spirit of error Where doubtles he speaketh of infallible knowledg of God by hearing him and infallible knowledg could not haue been by hearing him if he had not been infallible in teaching Gods truth And these testimonies of scripture doe not only proue that God can giue to men diuine and infallible authoritie or veracitie but also that he hath giuen it to some 4. That the holie Fathers thought that God can giue diuine or infallible authoritie or veracitie to men wil be euident out of their testimonies a Infra c. 7. hereafter brought to proue that he hath giuen such to the Church And Reason conuinceth that he can giue such authoritie or veracitie to men because it implieth not contradiction For what contradiction can be pretended that God can if he please effectually assist some so that they teach nothing in matters of faith but truth as he efficaciously assisteth the elect that they cannot be led into error Math. 24. And his effectual assistance maketh their authoritie or veracitie to be so diuine Infallible as we desire and is sufficient to be an external ministerial or subordinat cause of diuine and infallible faith For it implieth contradiction that who is efficaciously assisted by God to say but truth should lie And I take it to be so euident that God can giue such authoritie or veracitie to his Church or to men as I think scarce anie Protestant wil haue the face â—o denie it For this is not to make men or the Church Primam veritatem prime veritie as Whitaker fondly argueth l. 2. de scrip p. 230. but only a secondarie veritie or veracitie subordinat and depending vpon Gods prime veritie or veracitie If God can giue to men endles eternitie and yet not make them Gods why can he not also giue them infallible veritie or veracitie and yet not make them Gods or Prime veritie If he can make weakmen not to fall why can he not make the Church not to err in points of faith If he can make that the elect who are the principal part of the Church shal not be led into error Matth. 24 why can he not make the Church it self § 45. Naye so manifest it is See infra c. 15. and Cal uin in Luc. 10. v. 16. that God can giue to men this kinde of diuine veracitie or infallibilitie as Protestants themselues sometimes confess that he hath giuen it to men For thus Whitaker l. 3. de scripturâ p. 395. The testimonie of the holie Diuine Ghost is internal of the Apostles external both in their kindâ—s diuine Sufficient l. 2. p. 310. the authoritie alone of the Apostles sufficed to cause faith l. 1. p. 46. The Apostles authoritie was so great that you might safely beleue their preaching for it self P. 49. though the Apostles were men yâ—t they were so extraordinarily gouerned of the holie Ghost Râ—lied on their testimonie that most certaine faith relied on their testimonie P. 51. The Apostles for their fulnes of the holie Ghost by certaine Marks deserued assured authoritie so as we beleue them alone Controu 2 q. 3. c. 5. the Apostles did consigne the canon as most certaine organs of the holie Ghost endued with diuine authoritie l. 1. de Scrip. c. 8. p. 86. it was safe to Diuine beleue Paul but speaking Laude Relat of the Controu sec 16. p. 81. If the speech be of the prime Christian Church the Apostles disciples and such as had immediat reuelation from heauen no question but the voice and tradition of this Church is diuine not Simply dâ—uine aliquo modo in a sort but simply P. 84. In the voice of the primitiue and Apostolical Church there was simply diuine authoritie P. 85. we resolue only into Resolue into Apostolical tradition prime tradition Apostolical and scripture it self P. 91. Euerie assistance of Christ and the blessed Spirit is not enough to make the authoritie of anie companie of men diuine and infallible but such and so great an assistance only as is purposely giuen to that effect Such an assistance the Prophets vnder the old testament and the Apostles vnder the New had P. 102. we haue a double diuine Diuine testimonie altogeither infallible to confirme to vs that scripture is the word of God The first is the tradition of the Apostles themselues The other the Scripture it self And into these we doe and may safely resolue our faith Sec. Safely resolue into Tradition 18. p. 123. The Prophets testimonie was diuine Sec. 33. p. 239. Al the places Diuine ether speak of the Church including the Apostles as al of them doe and then al grant the voice of the Church is Gods voice diuine and Infallible Potter sec 5. p. 5. The prime Church I call that which included Christ and the Apostles who had immediat reuelation Simply diuine from heauen the voice and testimonie of their Church is simply diuine and Infallible Ibid. p. 30. Their general Councels authoritie is immediatly deriued and delegated from Christ sec 1. p. 25. The high preist in cases of moment had a certaine priuiledg from error if he consulted the diuine oracle by the iudgement of Vrim or by the breast plate of iudgment wherin were Vrim and Thummim wherby he had an absolutly infallible direction If anie such Absolutely infallible promise of God to assist the Pope could be produced his decisions might then iustly pass for oracles without examination Behold the high Priest in cases of moment had a priuiledg from error had an absolutly infallible direction and if the Pope had such his decisions might pass for oracles Humfrey ad Rat. 3. Camp p. 214. Rock of faith we confess the Apostolik Church to be the rock of our faith Chillingworth c. 2. paragrapho 138. we saie that Infallibilitie continued in the Church euen togeither with the scripture so long as Christ and his Apostles were liuing And parag 155. As the Apostles persons whiles they were liuing were the only iudges of controuersies so their writings now they are dead are the onlie Rule to iudg them by Feild lib. 4. of the Greater then scripture Church c 11. If the comparison be made between the Church including the Euangelists we denie not but the Church is of greater authoritie antiquitie and excellencie then the scripture of the new testament White in his waie p. 74. The Apostles teaching was infallible Behold the authoritie the testimonie the voice the tradition of the Prophets Apostles Euangelists and of the Primitiue Church is altogeither infallible is diuine not in a sorte but simply as Gods voice is a sufficient cause of faith is to be beleued for it self for which alone we may beleue into which we maie resolue our faith the rock of faith
and the Apostles and Euangelists were of greater authoritie and excellencie then the scripture of the new testament And neuertheles the Prophets Apostles Euangelists and Primitiue Church were men Wherfore God not only can but hath giuen to men authoritie infallible simply diuine made their voice his voice made it a sufficient cause of diuine faith and such as into it we maie resolue our faith 6. To al these confessions of Protestants that the authoritie and veracitie of the Prophets Apostles Euangelists and Primitiue Church was diuine and infallible I add that generally Protestants confes that the true Church of God of what time soeuer is Infallible in fundamental points of faith as I shewed parte 1. l. 1. c. 7. And they must needs confes it vnles they wil say the Church of the time since the Apostles is perishable For if it be errable in fundamental points it is perishable becaus fundamental points are essential points and without which the Church cannot stand no more then a house can stand without a fundation as is euident and themselues confess And besides if it should not hold al points necessarie to Saluation which can neuer agree to the true Church of God it should faile of the end for which God instituted it which was to bring men to saluation Now this Infallibilitie of the Church in fundameÌ„tal points cannot be natural as issuing from the nature of the men who are the Church as is manifest Therfore it is supernatural and diuine proceeding from Gods special assistance and vertue of Christs promise that she doe not err in such points And if Churches Infallibilitie in fundamental points be supernatural and diuine proceeding from Gods special and effectual assistance to that purpose it may iustly be giuen as a sufficient external cause why we beleue any fundamental point as that the scripture is the word of God See Vvitaâ—er l. 3. de script p. 4 28. Wherfore ether Protestants must denie this to be a fundamental point of their faith which yet some of them account so fundamental as that vpon it their beleif of alother points dependeth or they cannot denie but that we may beleue with diuine faith that the scripture is the word of God becaus the present Church doth testifie so and that her authoritie is not only an Introduction or inducement to beleue the scripture to be the word of God as b Vvhitaker l. 2. descrip p. 234. Potter sec 5. p. 8 Hooler l. 3. §. 8. Laude sec 5. n. 25. Chilling c. 3. p. 150. they vse to say but a true and sufficient external cause therof For it cannot be denied but that infallible diuine authoritie or veracitie can be in its order a sufficient cause of infallible and diuine faith And if the Churches infallibilitie in some points of faith be diuine voluntarie and vaine it is to denie it to be such in al points of fâ—ith For if she be fallible in some points of faith what assurance can we haue that she is diuinely infallible in others as S. Augustin rightly said of the scripture Besides her diuine infallibilitie in onely fundamental points were to no purpose for us seing we know not certainly which are those fundamental points which not Moreouer al points of faith sufficiently proposed are equally to be beleued of vs with diuine faith and therfore there must be diuine authoritie in the proposer for them al. I add also that Protestants teach that the word or voice of a minister absoluing a penitent is infallible and Protestants make ministers voâ—â—e Gods voiâ—e equiualent to Gods voice and as much to be beleued as if God spoke to him from heauen as is to be seen in the Apologie of the Confess of Auspurg c. de poenitentia Perkins Cathol reform Cont. 3. c. 3. Fulk of Priesthood p. 168. And if one Ministers voice be such much more the voice of the Church 7. And out of these confessions of Protestants of the infallible and diuine authoritie of the Prophets Apostles Euangelists we maie see First how fondly some c Vvhitaker l. 1. descrip p. 24. â—26 l. 3. p. 419. cont 2. q. 4. c. 1. Laude sect 16. n. 6. Petter sec 5. Châ—lling c. 3. n. 50. Protestants argue The present Church is men Therfore it is not infallible in matters of faith As if the Prophets Apostles Euangelists had not been men Secondly how vntruly Laude saieth sec 16. p. 65. That special immediat reuelation is necessarily required to the verye least degree of diuine authoritie For besids that he affirmeth that without all proof it is manifestly refuted by their grant of infallibilitie of the present Church in fundamental points For if she be infallible in such highe and diuine points she is such without immediat diuine reuelation Besids himself sec tit p. 51. granteth that such and so great assistance of Christ and his Holie Ghost as is purposâ—ly giuen to that effect is enough to make the authoritie Vvhat assistance suffieth to make â—uine infâ—llibilitie of anâ—e companie of men diuine and infallible And if such and so great assistance wil suffice to make infallible and diuine authoritie then special immediat reuelation is not needful for that purpose And surely it were greatly to restraine the Omnipotencie of God that he cannot giue the verie least degree of diuine authoritie but by special reuelation and that what so euer special assistance of his without that were not sufficient to that purpose Moreouer S. Luke c. 1. professeth to haue written his Ghospel by hearsay Thirdly we maiesee how impiously wrote Whitaker controu 2. q. 5. c. 11. The Apostles are not simply to be Protestants wil examin the Apostles heard but to be examined to the Rule of scripture l. 1. de script c. 10. sec 8. No mans testimonie of God and of his word can be sufficient And l. 3. c. 19. p. 500. I beleue Moises but not for Moises The like he hath ib. p. 402. 404. and other where often Ibid. c. 8. p. 409. The Apostles giue al authoritie of iudging to the Scriptures take none to themselues l. 2. p. 294. Nether Pauls nor the Apostles authoritie was reason or Rule of beleuing l. 1. c. 2. p. 41. Noman beleued for Ihons testimonie onely c. 7. p. 78. The command to heare the Apostles was not simple for what soeuer they shold say Simple obedience and beleef is due to Christ onely l. 3. c. 3. p. 383. Nones but Gods testimonie of himself is sufficient And Laude Relat. sec 16. p. 107. were the Apostles liuing and should tel vs that they spake and writ the verie Oracles of God yet this were but their own testimonie of themselues and so alone not able to enforce beleif on others For wil they haue the Apostles to be examined and their testimonie vnsufficient which they haue granted to be simply diuine the voice of God altogeither infallible to be beleued for it self sufficient to cause faith and into
witnes Sutclif l. 1. de Eccles c. 1. p. 11. we doubt not but the Church is a faithfull witnes of the scripture Beza 1. Tim. 3. v. 15. The Church is witnes and conseruer of truth amongst men Feild of the Church l. 4. c 6. The Churches office of teaching and witnessing the truth Potter sec 5. p. 9. To the Church we willingly attribute these two excellent vses first of witnes testifying the authoritie and sense of scripture to vs Secondly of Gods instrument by whose ministerie in preaching and expounding the scriptures the Holie Ghost breeds a diuine faith in vs. Whitaker controu 1. q. 3. c. 1. The Churches testimonie must be receaued Ibid. The Church deliuereth the rule of faith as witnes Controu 2. q. 5. c. 18. The Church is an external witnes and interpreter of truth l. 1. de scrip p. 15. we may be forced by the authoritie of the Church to acknowledg the Scripture Caluin 4. Instit. c. 1. §. 10. Moulins Buâ—leâ— sec 104. P. 19. The Churches testimonie must be receiued and who receaueth it not is guiltie of Sacriledg Ibid. it is the office of the Church and Pastors to testifie of the scriptures P. 22. The Church hath authoritie to testifie those things which are of faith P. 46. we cannot beleue but by the testimonie of the Church as by the ordinarie means P. 49. I haue told what offices the Church hath touching scripture First it is to be witnes and keeper of the scripture Ibid. Indeed the Church is witnes of faith 7. You see how the euidencie of the Churches Infallibilitie in witnessing Gods truth forceth Protestants to speak at least as Catholicks doe howsoeuer they think not so For they say she is a faithful witnes she hath authoritie to testifie Gods truth her authoritie can force men to acknowledg the scripture Her testimonie must be receiued and who receaueth it not is guiltie of sacriledg And hath she of her humane nature to be a faithful witnes of supernatural truths hath she of herself authoritie to testifie such truths can her humane authoritie forcemen to acknowledg things aboue sense and reason Is it sacriledg not to receiue humane testimonie Pastors are to consummate Saints 8. The fourth argument we wil take from that the Scripture saieth that God hath put Pastors in the Church for to consummate Saints and to keep them vnited and constant in diuine faith til we meet al in one Ephes 4. v. 11. And he gaue some Apostles and some Prophets others some EuaÌ„ge lists and others Pastors and Doctors to the consummation of Saints for edification of the bodie of Christ vntil we meet in the vnitie of faith That now we be not Children and carried about with euerie winde of doctrin Out of which place I argue thus in forme whome God putteth in the Church as he put Apostles Prophets and Euangelists for to consummate Saints and to keep them vnited and constant in diuine infallible faith to them he hath giuen diuine infallibilitie in matters of faith but so he put the Pastors and Doctors of the Church Therfore to them he hath giuen diuine infallibilitie in matters of faith The Maior is euident both becaus to the Apostles Prophets and Euangelists such infallibilitie was giuen and therfore the like to others whome God putteth in the Church for the same end he put them as also becaus if they had not diuine Infallibilitie they were nether fit nor able to consummate Saints and keep them vnited and constant in diuine infallible faith For humane veracitie cannot make men diuinely assured Some Protestants may say that this proueth that Pastors of the Church haue Infallibilitie in fundamental points but not in al points But beside what we haue saied before of this distinction and that it is here both new and groundles and therfore a mere voluntarie and irrational shift it is clearly refuted First becaus Pastors are saied to be put for the same end for which the Apostles Prophets and Euangelists were to wit to consummate saints and to keep them vnited and constant in al points of diuine faith And also Pastors are saied to be put in the Church in the same manner for that end as the Apostles were Secondly becaus Saints are not consummate if they be suffered to err in anie points of faith Thirdly m Laude sec 16. p 65. 91. Seâ— the Prefacen 2. Protestants wil not grant diuine Infallibilitie to Pastors euen in fundamental points and the Apostle speaketh of diuine infallibilitie such as the Prophets and Apostles had And if Protestants would in deed grant diuine infallibilitie in fundameÌ„tal points to Pastors I think they would not stick to grant them diuine infallibilitie in other points of faith 8. Wherfore Chillingworth c. 3. n. 79. and seq seemeth to grant that the Pastors wherof the Apostle speaketh had diuine infallibilitie in al points of faith as the Apostles had but denieth that he speaketh of Chilling turneth Pastors vnto writings Pastors succeeding the Apostles but onely of such as in the Apostles time had immediat reuelation and that they consummate Saints and keep them vnited and constant in faith for euer by their writing But this Exposition or limitation of the Apostles words to Pastors onely in the time of the Apostles First is new for he citeth no ancient auther for it and therfore is iustly suspected secondly it hath no ground in the Apostles words and therfore is ameere voluntarie and irrational shift to delude the true sense of them Thirdly becaus no Pastors of the Apostles time distinct from Apostles and Euangelists wrote anie thing For S. Mark and S. Luke were Euangelists and al other writers were Apostles And S. Paul speaketh of Pastors who were different from both Apostles and Euangelists nor saieth he that the Pastors writings were put in the Church to conâ—ummate Saints but the Pastors themselues were put for that end and Chillingworth in effect wil not that Pastors were put but onely their writings becaus not those infallible Pastors but onely their writings were to coÌ„tinue in the Church for euer Wheras the Apostle speaketh not of writings but of men to wit of infallible Pastors that were to continue for euer Lastly it is contrarie to the common sense of Protestants who out of this place doe gather that there shal beal waies Pastors in the Church as Melancthon to 1. Lutheri disp de Politia Eccles fol. 442. Kemnitius 2. parte Exam p. 192. Caluin 4. Instit c. 3. § 2. and vpon this place Whitaker Controu 4. q. 1. c. 3. p. 634. and others And besids now Sâ—â— l. 2. 〈◊〉 6. sec 2. Protestants grant that no Scripture is of it self without the testimonie of the Pastors of the Church sufficient to proue anie point to be beleued with diuine faith much less to consummate Saints and keep them constant and vnited in such faith Wherfore S. Paul meant not of anie writings of infallible Pastors in the Apostles
could drie vp al the brooks of thy Propositions with the onely sun of the Church 8. S. Austin l. de haeres saieth of the Donatists They dare rebaptize Catholiks wherin they more shewed themselues to be heretiks seeing the whole Catholik Church hath iudged that euen in heretiks vsual baptisme is not to be reiected Behold Donatists accounted heretiks becaus they went against the iudgement of the whole Church And in the end saieth of al heresies reckoned there by him it is superfluous to ask what the Church iudgeth of them when it sufficeth to See Potter sect 2. p. 33. know that she iudgeth against them Behold the iudgment of the Church suffiseth to condemn heresies Lib. de Vnitate c. 22. Thiâ— is nether openly nor euidently read ether by you or by me yet if there were anie wiseman of whome our Sauior had giuen testimonie and that he should be consulted in this question we would make no doubt to doe what he should say least we might seem to gain say not him so much as Christ by whose testimonie he was commended Now Christ beareth witnes to his Church Item Whosoeuer refuseth to follow the practise of the Church doth refuse our Sauior himself who by his testimonie recommendeth this Church Behold that to denie the Churches testimonie to be sufficient in matters of faith is to denie Christs testimonie of her Chillingworth c. 1. n. 163 saieth that S. Augustin in saying that some point of faith is nether openly nor euidently read inscripture contradicteth forsooth himself becaus l. 2. de Doctr. Christ c. 9. he saieth In these things which are openly put in scripture are al those found which conteine faith and manner of life But S. Austin there speaketh of al thinges which conteine faith and manner of life l Morton tom 2. Apost l. 1. c 49. verum respondes necessarie simply to euerie one or which are necessarie as he addeth to haue hope and charitie or which commeth alto one he speaketh of the Rule of faith Which as he saieth l. 3. de Doctr. Christ c. 2. is receaued from the plainer places of scripture Beside which kinde of points of faith there are others which are nether openly nor euidently read in Scripture and such was the baptisme of heretiks wherof he spake lib. de vnit c. cit But what is this to S. Austins authoritie that who contradicteth the Church in a matter of faith contradicteth Christ and who followeth her followeth Christ becaus he giueth witnes to her Lib. 2. de Baptist c. 4. Nether durst we say anie such thing that baptisme of Heretiks is vailable vnles we were assured by the most agreeing authoritie of the whole Church Behold the authoritie of the Church both sufficient and necessarie for some point of faith And ibid. c. 9. The whole world was held by the strength of Custome of the Church and this alone was opposed against those who brought in Noueltie And was not that sufficient which held the whole world and which alone was opposed to erroneous Noueltie Lib. 7. de Baptis c. 53. It is sâ—fâ— for vs to auouch with confidence of secure voice what in the Gouernment of our Lord Iesus Christ is confirmed with consent of the vniuersal Church Lib. 2. contra Crescon c. 32. I doe not receaue what Cyprian thought of baptizing heretiks and Schismatiks becaus the Church doth not receaue it Lib. contra Epist fund c. Becaus 5. which book of the acts I must needs beleue if I beleue the Ghospel becaus both books Catholik authoritie doth Becaâ—s alike commend to me Behold Catholik authoritie bindeth vs to beleue books of Scripture and is a cause why we beleue them l. 2. de Doctr. Christ c. 8. The Books of Wisdom and Becaus Ecclesiasticus are to be accounted prophetical becaus they haue been admitted into authoritie And l. 3. c. 2. let him consult the Rule of faith which he hath receaued from the plaineâ— places of scripture and from the authoritie of the Church Epist 56. Al the height of authoritie is setled in that holie name of Christ and in his one Church for recreating and reformiâ—g mankind And calleth the authoritie of Church most firme sermone 14. de Verbis Apostoli c. 21. This is a grounded thing an erring Disputer is to be borne with in other questions not diligently disgested nor yet made firme by ful authoritie of the Church There Error is to be borne with but it ought not to goe so far that it endeauour to shake the foundation it self of the Church Behold dispute in matters not determined by the Church may be borne with al but not with matters determined by her ful authoritie lib. 10. de Genesi ad literam c. 23. The custome of our Mother the Church in baptizing Infants is noe way to be despised not yet at al to be beleued vnles it were an Apostolical tradition Laude sec 15. p. 57. answereth that S. Austin meaneth not that tradition is the cause of our beleuing the baptisme of Infants but that it is the cause that we sought and found it in scripture But this is a plain euasion For S. Austin speaketh not of our seeking the Baptisme of Infants in Scripture nor of the cause of our finding it there but of our beleuing it and plainly sayeth that the cause of our beleuing it is tradition and that without tradition it were not at al to be beleued 9. And so vndoubted a thing it was in the time of the Fathers that the Church of God is a sufficient and infallible Proposer of matters of faith as euen Pelagius in S. Austin l. de gestis Pelagij c. 19. professed I curse Ancient heretiks confessed the Church to be â—nfallible al that gain say or contradict the doctrins of the holie Catholik Church And Dioscorus in Concil Chalced. Act. 1. If Euthyches think contrarie to the doctrin of the Church he is worthie not onely of punishment but euen of fire But now Gentle Reader consider first how manie omitting m Viâ—cent c. 1. 14 32. manie more for breuities sake testimonies of holie fathers haue been brought for the sufficiencie and infallibilitie of the Church in matters of faith Secondly how cleare and euident as some of them are confessed by Protestants to be against them Thirdly how vnlikelie it is that in this so main and clear a matter the Fathers should ether contradict themselues or be contrarie some to others Fourthly how Protestants expositions of those testimonies which they wil not grant to be against them are voluntarie not grounded in the words of the Fathers nay violent and contrarie to the vsual sense of such words and therfore are mere shifts inuented for to delude Fathers authoritie And thus hauing proued both by holie scripture and Fathers that the true Church of God is a sufficient and infallible Proposer of points of faith let vs proue the same by reason Onely I wil add D. Rainolds confession
Scripture to be the word of God by some authoritie that is absolutly diuine and he proueth it thus For if they be warranted vnto vs by anie authoritie less then diuine then al things conteined in them which haue no greater assurance then the scripture in which they are read are not obiects of diuine beleif and that once granted wil enforce vs to yeeld that al the articles of Christian beleef haue no greater assurance then humane or moral faith or credulitie can affoord Thus he both confesseth and proueth that the Scriptures must be proued to be the word of God by some infallible diuine proof and that such a proof can be nothing but a word of God and by some authoritie that is absolutly diuine But where this word of God by which the scripture is to be proued is where this absolutly diuine authoritie is out of the Church he cannot tel For himself saieth sec 16. cit p. 70. There is no place in Scripture which tells vs that such books conteining such and such particulars are the word of God And p. 88. Scripture cannot bear witness to it self nor one parte of it to an other White also in his way p. 48. The certaintie of the scripture is not written indeed with letters in anie particular place or book of the scripture So there is no written word of God that See infâ—a l. 〈◊〉 c. 6 sec 2. auoucheth the Scripture to be the word of God And vnwritten word of God they admit none Wherefore Laude flieth to a diuine light in See infra l. 2. c. 5 sec 2. scripture which saieth he after the present Church hath testified the Scripture to be the word clearly sheweth to vs that it is the word of God But beside that this light is feigned as we shal see more hereafter light is no word of God which Laude requireth to pâ—â—ue the scripture by but a quali 〈…〉 of the word of God nor is anie formal obiect of beleef which authoritie or veracitie onely is but is obiect of science or of vision And so this light is nether the material obiect of faith nor sufficient proof of the Scripture becaus it is no word of God nor anie formal obiector cause of faith becaus it is no authoritie Wherefore Chillingworth finding no surer motiue to beleue the Scripture then the testimonie of the Church and yet not granting that to be infallible granteth that consequence which Laud would auoid See l. 2. 〈◊〉 8. sec 2. to wit that al their assurance that the Scripture is Gods word and of al things conteined in it is but humane and fallible and so Protestants faith is not diuine or infallible and may deceaue them An other main inconueniencie is that if the Catholik A fallible Church menâ— force to professor in faith or to forsake her communion Church could err in matters of faith she might force vs to profess her error if she exacted â—t as a condition of her communâ—â—â— which were great sin or so forsake her communion which were to put our selues out of the state of Saluation becaus there is no saluation out of the Church as there Caluin 4. Inst. c. 1. §. 4. Vvhitaker contr 2. q. 5. c. 3. was not out of the Arck of Noe Wherby we see that the Infallibilitie of the Church and Necessitie of being in the Church doe mutually infer one the other 7. To al these proofs out of Reason I may add that Reason forceth Protestants to confess that the Church is infallible in fundamental points and if it were not to haue some pretence to refuse the Churches iudgment in some points it wold force them to confess that she is also infallible in Not-fundamental points and making fundamental or Not-fundamental which they please they take pretence to admit or refuse the Churches iudgment-in which points they please And this is the true ground of their denial of the Churches diuine Infallibilitie in al points of faith which to haue discouered is to haue refuted I may add also that for more then 2000. yeares God Protestants make she Church more infallible in the law of nature then after gaue infallibilitie to his Church and that he neuer said that he wold take it from her and that the Church is not less infallible now then it was before Moyses but rather founded as the Apostles saieth in better promises NINTH CHAPTER Some of the Protestants arguments against the Infallibilitie of the true Church of God in matters of faith ansvvered 1. PRotestants heap vp great store of Arguments but no express testimonie of Scripture against the Infallibilitie of the Church in matters of faith that so they may by number supplie the weakness of them and if not conuince the Reader yet confound him wherfore I wil not relate them al but the chiefest by answer to which the Reader may see how he may answer the rest The first argument is this The Church may a Vvhitaker cont 2. q. 4. 6. 2. 3. Chilling c. 5. n. 93. err in matters of manners therfore also in matters of faith I answer that if they mean in the Antecedent of the vniuersal Church I distinguish of damnably erring or venially erring and denie that the whole Church can damnably err in manners becaus that would make her not holie and so that article of our Creed I beleue the holie Catholik Church should be fals and as Laude said sec 25 § 5. The whole militant Church is holie and so we beleue Item If we wil keep vp our Creed the whole militant Church must be holie Secondly I denie the consequence For etror in manners destroieth onely a qualitie of the Church which is holiness and without which the substance of the Church may be but sinful error in faith destroieth her b See part 1. l. 2. c. 6. substance and maketh her no true Church of God but a fals and heretical Church becaus sinful error in faith is the sin of heresie And also euen euerie sinless error in faith destroieth the end for which the Church is instituted which is to be a sure and vndoubted c See sup c. 2. n. 2. and c. 8 n. 2. Guide in matters of faith and to perswade them which she could not if she erred in anie point of faith For as S. d Epist. 8. 9. Austin saieth of the Scripture if anie error were found in anie point of her doctrin her doctrin in other points would be vnsure and suspected of error Besids we might argue thus against Protestants the Church may err fundamentally in manners Therfore also fundamentally in faith 2. A second argument is that the Church may for some time be ignorant of some points of faith Therfore may also err I distinguish the antecedent of points of faith necessarie necessitate medij or Adesse fidei and then I denie it For then she should not be a sufficient guide of faith or of points not so necessarie and
scripture and diuine verities And ibid. p. 55. Whosoeuer â—ther wilfully opposeth anie Catholik veritie manteined by this Church of Saints or the Catholik visible Church as doe heretiks their Heretiks who oppose the visible Church condition is damnable Chillingworth in his preface n. 16. The doctrin of the Trinitie is supported by those pillars of the faith which alone are fit and able to support it I mean Scripture and consent of the ancient Doctors Behold the consent of ancient Doctors a pillar of faith and able to support euen the doctrin of the Trinitie And n. 28. what is held necessarie by the Catholik Church of this age I doe verily beleue Church of this age and embrace c. 1. n. 7. I grant that Christ founded a visible Church stored with al helps necessarie to saluation particularly with sufficient means to beget and mantein faith to conserue vnitie and compose schismes to discouer and condemn heretiks and to determin controuersies in religion which were necessarie to be determined And if Vniuersal tradition as infâ—lâ—ble as Scripture sufficient to these ends infallible to these ends as he there granteth c. 3. n. 45 we willingly grant the Church to be as infallible in heâ— vniuersal traditions as the scripture is n. 46. Make it appear that it is tradition and we wil seek no farther c. 2. n. 155. Vniuersal tradition is the rule to iudge al controuersies by Field l. 1. c. 13. Heretiks are they who obstinatly persist in error contrarie And rule to iudg al controuersiâ—s by to the Churches faith l. 4. c. 2. That the whole Church as it comprehendeth onely al those beleuers that are and haue been since the Apostles times hold err in anie thing conteined within the compass of reâ—cled truth is impossible seing error which is an aberration declining or swaruing from the truth once deliuered necessarily implieth a kinde of particularitie and noueltie Ibid. yea in Present Church erreth not in things not absolutly necessarie things that are not absolutly necessarie to be known and beleued expresly and distinctly we constantly beleue that this present Church can neuer err or doubt pertinaciously Item That the visible Church neuer falleth into heresie we most willingly grant c. 5. Al the Pastors of the Church since the Apostles can not err And as we shewed part 1. l. 2. c. 3 and l. 1. of the Author of Protestant religion c. 1. they commonly profess to exclude al heretikâ— out of the Church 4. If anie answer that these Protestants mean onely that the Church is infallible in fundamental points but not in proposing al points of faith I reply First that Lutheâ— saieth the Church can not err in the least article not in the least matters That Wesphalus she cannot err in doctrin that Feild saieth she cannot â—rr in things not absolutly necessarie Secondly that others say absolutly The Church cannot err and it is sophistical to interpret absolute words In parte or In some sorte Nether hindereth it that in other places they say the Church can err becaus it is vsual for heresiks to contradict themselues and to confess truth when they are pressed thervnto and at other times to denie it Thirdly that if the Church be infallible in fundamental points she must be also in al points sufficiently reuealed to her becaus al such are fundamental to her And also that there are no Not-fundamental points in their sense that is such as if they be sufficiently proposed may be not beleued withouâ— loss of sauing faith true Church and saluation but al are to be beleued actually if they be sufficiently proposed and to be virtually beleued though not so proposed And therfore if the true Church be infallible in fundamental points she is infallible in al points of faith or in al parts of Gods word sufficiently reuealed to her But it must be wel noted how plainly Protestants confess that the Church can not err in the least article in the least matter cannot err in doctrin not in things not absolutly necessarie in al points that they are sure of truth who are in the Church that the Church cannot fal into hereâ—ie that it is heresie and to be an heritik obstinatly to oppose the Churches faith Which if they would constantly hold al controuersies were ended in finding the Church 5. Secondly Protestants put pure sincere incorrupt and entire profession of Christs doctrin in their definition of the true visible Church as is shewed parte 1. l. 2. c. 6. And it implieth contradiction that there should be anie error where there is pure sincere incorrupt and entire profession of Christs doctrin If anie answer that they mean onely Pure sincere incorrupt and entire profession of Christs fundamental doctrin I replie as before to the former shift and also that this were to condemn their definition of the true Church of defect and obscuritie in not expressing such a necessarie particle as without which the definition were fals and would not agree to the thing defined For Puritie vnles In fundamentals be added wil not agree to a true Church erring in Not fundamentals I add also that as yet neuer durst anie Protestant define the true Church to be a companie professing the fundamental parte of Christs doctrin becaus the name of anie parte of his doctrin would shew that it is not his true Church absolutly but in parte onely and simply not his Church Like to this is that they giue Pure preaching of Gods word for an essential Note of the Church yea for the onely essential Note therof as saieth Whitaker contro 2. q. 5. c. 17. Morton l. 2. Apolog. c. 4. and others And Luther in â— 2. Isaiae Beza de nobis Eccles how can Pure preaching be anie Note if there may be error in al secondarie points of faith If therfore Riuer tract 1. sec 45. Daneusâ—ont 4. p. 141. Chilling c. 4. p. 221. they wil mantein their essential definition and their essential Note of the true Church they cannot say she can err in anie points of faith 6. Thirdly they sometimes grant that the Church is infallible in her vniuersal traditions and namely Vniuersal tradition as infallible as scripture and so a word of God that the scripture is the word of God Chillingworth c. 3. n. 45. you were to proue the Church infallible not in her traditions which we willingly grant if they be as vniuersal as the tradition of the vndoubted books of scripture is to be as infallible as the Scripture is For nether does being written make the word of God more infallible Protestants in Colâ—oq Ratisb sâ—ss 1. and 11. nor being vnwritten make it the less infallible Brentius in Prolegomenis contra Sotum p. 249. we speak not of that tradition by which the Scripture and what is conteined in it hath been deliuered to vs. For we affirme this tradition to be certain and vndoubted And Morton l. 1. Apolog. c. 32. and to 2. l. 1. c.
both books alike Which Present Church authoritie made Whitaker contr 1. q. 3. c. 7. to say we may be forced by the authoritie of the Church to beleue these books to be Canonical And if forced to beleue by authoritie of the Church then the authoritie of the Church is a most effectual and sufficient cause of infallible beleif And in the same place S. Austin I would not beleue the Gospel vnles the Authoritie of the Catholik Church did moue me which clearly testifieth the necessitie of the Churches proposal and made Whitaker q. cit c. 8. to grant that it is true we should not beleue the Gospel vnles thâ— Catholik Church did propose it But S Austin saieth more If the Catholik Churches authoritie did not moue me And it is far more for Catholik authoritie to moue vs to beleue then for the Church onely to propose Men of no authoritie may propose but authoritie which moueth to beleue the Gospel and with out which we cannot beleue the Gospel must needs be necessarie and infallible authoritie For beleif of the Gospel is infallible and such must be the authoritie that so moueth vs to it as without which we cannot beleue Commonly Protestants answer that S. Austin spake these words of himself as he was an heretik But this cannot be becaus as he was an heretik he did not beleue the authoritie it self of the Catholik Church and therfore as such he could not be moued to beleue the Scripture for her authoritie For how could he be moued to beleue the Scripture for that which it self he did not beleue Secondly becaus he saieth not non credidissem as Morton tom Apol. l. 1 c. 37 falsly citeth him but non crederem which words properly are to be vnderstood of him as he was minded at that present And al a August de Doctrina l. 3 c. 10. 11. Tertul de â—arnâ— Christi c. 13 15. words are to be vnderstood according to their proprietie if the contrarie be not manifest For otherwise we should be vncertain how to vnderstand men And it is not manifest that S. Austin did not vse those his words according to their proprietie Wherfore Morton loco cit granteth that S. Austin maketh the Church the meanes by which a Catholik beleueth and the reason without which not which sufficeth for my present purpose to shew the necessitie of the Churches proposal for the meanes by which and reason without which not are necessarie Thirdly becaus afterward S. Austin addeth The authoritie of Catholiks being weakned I can no more beleue the Gospel which he spake plainly of himself as he was then a Catholik and shew that his beleef of the Gospel euen both then and for the time after depended on the authoritie of the Church I add also that though S. Austin had saied the foresaied word of himself onely as he was an heretik yet it would thence follow that the proposal and authoritie of the Church is at least necessarie to begin beleif of the Gospel howsoeuer it be not necessarie for to continue it And it cannot be saied that is is necessarie so onely as an inducement or disposition to such beleef becaus as S. b L. de vtil cred c. 11. Austin saieth That we know we owe to reason that we beleue to authoritie So that as Reason is the formal cause of our knowledg so is Authoritie the formal cause of our beleef and such cause of our beleef of the Gospel is the authoritie of the Catholik Church such not principal but subordinate to Gods authoritie Chillingworth c. 2. § 54 p. 54. p. 73. and § 97. p. 88. saieth That S. Austin by Catholik Church meanerh the Church of al ages including Christ and the Apostles But nether proueth he that nor can tel how S. Austin could be infallibly certain of the testimonie of the Church of Christ and the Apostles time but by the testimonie of the Church of his time Which if it were not infallible he could not be infallibly certain of the testimonie of the Church of Christ and the Apostles time Beside S. Austin sheweth that he meaneth of the authoritie of the present Church in saying The Catholik authoritie doth commend to me both books alike And l. 1. contra Crescon c. 33. The truth of Scripture is held when we doe what now seemeth to the whole Church Which is plainly ment of the present Church The same S. Austin as is before cited saieth l. 10. de Gen. ad literam c. 23. That baptisme of Infants were not to be beleued vnles it were an Apostolical tradition And l. 2. de baptismo c. 4. that he durst not defend the baptisme giuen by heretiks vnles he were assured by the authoritie of the Church Therfore he thought the authoritie of the Church necessarie to beleue those points of faith Vincentius l. 1. c. 2. Here possibly one may demand when the rule of Scripture is perfect and in it self more then enough sufficient vnto al things what need is there to ioine vnto it the authoritie of the Churches sense And he answereth this is becaus al men doe not take it in one sense therfore it is necessarie that the line of interpretation be directed according to the rule of Ecclesiastical and Catholik sense Behold the sense of the Church necessarie to vnderstand the Scripture rightly And the same Vincent 16. c. 41. It is necessarie that the vnderstanding of the holie Scripture be directed according to the onely rule of the Churches sense And if the vnderstanding of the Scripture must be directed according to the sense of the Church doubtles the sense of the Church is necessarie THIRTEENTH CHAPTER That the true Church of God is a necessarie proposer of al points of faith proued by reason grounded in Scripture 1. FIrst What is Gods ordinarie meanes of teaching faith is in ordinarie course necessarie to haue faith Gods ordinarie means of teaching faith is by the Church therfore his means of teaching by the Church is in ordinarie course necessarie The Maior seemeth euident by it self and the Minor is proued by those places Rom. 10. Faithis of hearing lawful preaching Ephes 4. God hath put Pastors for consummation of Saints 1. Tim. 5. The Church is the pillar and ground of truth and so euident as Whitaker l. 1. de Scrip. p. 73. saieth That the ordinarie manner by which God teacheth is by the Church I willingly grant 2. Secondly becaus nether Scripture nor reading of Scripture is a necessarie cause of engendring faith in ordinarie course Therfore the preaching of the Church is such a means For there is doubtles some ordinarie means instituted by God which in ordinarie course is necessarie and if not Scripture nor reading of Scripture surely the Church and her preaching For no other can be reasonably imagined The Antecedent I proue becaus as I saied before for manie ages before Moyses there was no Scripture at al nor for some yeares after Christ was there anie Scripture of
onely true Church as Laude saieth sec 20 p. 128 and Some Church signieth some indeterminate partilar Church Therfore The Church cannot be said to be infallible in fundamentals if onely Some Church be so For Some Church is not The Church 6. Nether can this necessarie authoritie setled by God for mankinde be said to be in Scripture becaus Scripture was nether in al times for there was none before Moises nor in al places for in S. Ireneyes time there were manie good Christians See infrâ— c. 20. who had no Scripture nor can serue immediatly by it self for al kinds of men For scripture can not immediatly by it self teach those who are blinde or cannot read as moâ—st men cannot And to teach of guide them by the reading of men who are fallible were no infallible guidance Besides Protestants confess that Scripture is hard to be vnderstood and needeth Interpreters euen in matters of faith in which See infral 2 c. 4. sec 2. and c. 2. sec 2 matters it cannot be a sufficient guide For as Chillingworth c. 1. n. 6. saieth of a Rule Both these Properties are required to be a perfect rule both to be so compleat as to need no addition and to be so euident as to need no Interpretation so I say of a Guide or authoritie to direct if it be not euident it is no sufficient guide or authoritie becaus without euidencie it cannot serue for sure direction Moreouer Scripture cannot but improperly be called a guide but as a Rule may be called a Guide or a Iudge For properly a Guide or Iudge is a liuing person who may direct by Rule But of this we shal speak more hereafter 7. And out of al which hath been said in this Chapter appeareth how wrongfully Laude said first that we must know the Church to be infallible ether by special reuealation or by Scripture For there is a third way to wit by Gods vocal word vttered by the Church it self as when the Apostles liued we might haue known them to be infallible by their own testimonie which was Gods vocal word Secondly he falsly saieth that to proue the Church by the Scripture is a sufficient acknowledgment that the Scripture is of a higher proof For Christ and the Apostles proued their doctrin out of the old testament and yet the old testament was not a higher proof then their doctrin And in like sorte the Fathers proued Scripture by the Church and as I said before Relatiues and such as mutually and equally make each other known are of equal proof each to other Thirdly how wrongly he saied that it is an inuiolable ground of reason that the principles of anie conclusion must be of more credit then the conclusion it self For this is not true in Relatiues and such others as are equally known and equally infer one the other And that principle is true onely in such Consequents as are not as wel known as the Antecedents but known onely for the Antecedents as most consequents are as may appeare out of that Maxime of which that principle dependeth to wit Propter quod vnumquodque tale illud magis Which is plainly meant of that which is the sole cause of the knowlegd of an other But Scripture is nether the sole cause nor yet the first cause of our assurance of the true Church but the first cause is principally Gods authoritie and secondarily the Churches diuine authoritie instituted by him as it was in his Apostles and also Gods vocal testimonie or word vttered by his Church and Gods written testimonie signed in Scripture by his diuine Scribes is but a confirmation of our assurance of his true Church And God may wel confirme by writing what he hath spoken and yet be equally credited by what he speaketh as by what he writeth becaus his veracitie is infinit and equally infallible in both And hitherto we haue sufficiently proued that Gods true Church which soeuer she is wanteth not ether Infallibilitie or necessitie required to be the sufficient external Proposer of faith apointed by God it resteth that we shew that she wanteth nether sufficient Claritie nor vniuersalitie requisite to be that external Proposer and to shew which proposal of hers is sufficient and requisit for to cause faith NINETENTH CHAPTER That the true Church of God doth clearly and vniuersally propose al points of faith 1. IN the third Chapter we shewed that foure conditions are necessarie to the al sufficient external Proposer of al points of faith to wit Infallibilitie Necessitie Claritie and Vniuersalitie and hitherto we haue proued that the true Church of God hath the two first conditions It remaineth that we also shew that she hath also the two latter to wit Claritie in clearly proposing what is to be beleued and Vniuersalitie in proposing it to al who are capable of external proposal and in al times and places where faith is to be proposed 2 And for Claritie it is euident that the Church of God clearly enough proposeth to her Children and to others what they are to beleue and if anie doubt arise of her meaning she calleth General Councels and expresseth it more clearly as was seen in the Councel of Nice ad others And as for Vniuersalitie of time and place it is euident that it agreeth to Gods true Church becaus she hath been in al times and is dispersed al the world ouer whersoeuer faith is preached And the like is of her proposing al points of faith 3. And finally that in the true Church is lawful sending to preach points of faith is vndoubted And so haue we proued that the true Church of God which soeuer she is hath al the conditions requisit to the al or absolute sufficient external proposer of al points of diuine faith which God wil haue men to beleue and consequently is that al sufficient external proposer of faith which we ought to seek TWENTITH CHAPTER VVhich is a sufficient proposal of the Church for points of faith 1. A sufficient proposal of the Church for points of faith is when she clearly declareth a matter to be of faith or when she condemneth the contrarie as heresie and excludeth out of her communion al obstinat or pertinacious mainteiners of it See D. Stapleton l. 1. de Principijs c. 11. But onely Excommunication doth not conuince that the Church accounteth it Heresie becaus she may excommunicate euen for holding doctrines that are temerarious or scandalous THE SECOND BOOK OF THE EXTERNAL PROPOSER OF POINTS OF FAITH THE PREFACE 1. ALBEIT Scripture cannot be properly called a Proposer of points of faith becaus a Proposer properly is an intellectual person as the word it self euidently sheweth and much less can it be the Proposer apointed by God as necessarie in ordinarie course to engender diuine faith becaus such a Proposer is a Preacher lawfully sent of God by hearing of whom diuine faith is engendred as is euident by the Apostle Rom. 10. and Scripture nether is a
Preacher nor is in ordinarie course necessarie to engender diuine faith as we shal clearly proue hereafter neuertheless becaus the letter of Scripture is a Proposal of points of faith though we cannot properly enquire whither Scripture propose al points of faith becaus that is the parte of a Proposer yet we may wel enquire whether in Scripture or by Scripture al points of faith which are anie wayes necessarie te be beleued of anie kinde of men be sufficiently proposed as Protestants commonly affirme and Catholiks euer deny So that whether the letter of Scripture be a Proposal of points of faith or a Proposer of them we may enquire whether by Scripture al such necessarie points be sufficiently proposed or no. Yet before we enquire this we wil shew the vncertaintie of Protestants touching al things belonging to Scripture that euen therby it may clearly appeare that howsoeuer they say that the Scripture is the Iudge the entire Rule or Al-sufficient Proposer of al matter of faith they can indeed think nothing less FIRST CHAPTER VVhether S. Iames Epistle be Canonical Scripture and Gods vvord or no FIRST SECTION Protestants sometimes affirme CALVIN in praefat in epistolam â—acobi I doe willingly without controuersie embrace it Epistle of S. Iames becaus I finde no sufficient cause to reiect it Whitaker ad Rationem 1. Campiani We receaue it and number it among the Canonical books For whatsoeuer Luther or anie other thought of it yet our Churches doe willingly embrace it Contro 1. q. 1. c. 16. our Church receaueth al and onely those books of the New testament which the Councel of Trent receaued If Luther and others who follow Luther otherwise thought or wrote of some books of the New testament as the Epistles of Iames and Iude let them answer for themselues Nether need we cite anie more becaus both the French English and Holland Confessions account S. Iames Epistle Canonical SECOND SECTION Protestants sometimes denie LVther in c. 22. Genes to 6. fol. 282. Iames concludeth il It Luther said S. Iames dâ—ated followes not as Iames doateth Therfore the fruits doe iustifie Let therfore our aduersaries be packing with their Iames And praefat in Epistol Iacobi I doe not think this was written of anie Apostle for this cause For it is directly against S. Paul and al other Scripture it attributeth Iustification to works Melancthon de sacris Concionibus to 2. fol. 23. If it cannot be mitigated with some exposition as that of Iames you see c. such simply are not to be receaued Magdeburgians Cent. 1. c. 4. The Epist of Iames doth not a little stray S. Iames ascribeth iustification to workes from the Apostolical doctrin whiles it adscribeth iustification to works and not to faith alone And Cent. 2. c. 4. The Epistle of Iames adscribeth iustice to works against S. Paul and al other Scriptures Pomeranus the first Protestant Pastor of Wittenberg in c. 4. Epist S. Iames erreth ad Rom. By this place thou maiest espie the error of the Epistle of Iames in Iâ—â—erreth ridiculously which thou seest a wicked argument beside that he ridiculously inferreth he citeth Scripture against Scripture which the Spirit cannot suffer Wherfore it cannot be numbred among the books which preach iustice Confessio Heluetica c. 15. The same he S. Iames saied not contradicting the Apostle otherwise he were to be reiected Which they would neuer say if they were assured that it were Gods word For I suppose they would not reiect Gods word in anie caâ—e Musculus in locis Tit. de Iustificatione they obiect to vs the places of Iames. But whosoeuer he was though â—e taught differently from Paul he could not preiudice truth And he addeth Impertiâ—ently That he impertinently bringeth in the example of Abraham that he abuseth the word Faith and setteth down a sentence different from Apostolical doctrin And Tit. de Scripturis plainly aâ—uocheth that he holdeth it not for Authentical Hence it is euident that Protestants agree not about their Canon or Rule of their faith For Lutherans reiect S. Iames Epistle as also diuers others which Caluinists account parte of the Rule of their faith and parte of Gods word Euident also that Caluinists must iudge their brothers Lutherans to haue a most desperate cause For as Whitaker writeth Respon ad Rat. 1. Campiani who cannot defend their religion vnles they laie violent hands vpon the Scripture and break the sacred authoritie of diuine books they must needs haue a naughtie and desperate cause But so doe al Protestants who denie S. Iames Epist Morton to 2. Apol. l. 1. c. 1. Al corruption of Gods word deserueth Gods thunderbolt And the same Whitaker l. 2. de Script p. 218. It is most of al necessarie that the Sic etiam cont 1. q. 3. c. 3. A certain Canon most necessarie certain Canon of Scriptures be vndoubted among Christians But so it is among Protestants For they are not agreed about the certain Canon of Scriptures And yet as Laude saieth sec 38. n. 8. What scripture is Canonical is a great point of faith Sec. 3. n. 12. If she the Church at this day reckons vpmore books within the Canon then heretofore she did then she is changed in a main point of faith the Canon of scripture And Hooker l. 1. § 14. Of things necessarie the very chiefest is to know what books we are bound to esteeme holie See infra c. 15. n. 7. SECOND CHAPTER VVhether al things that are in Scripture be plain and easie to be vnderstood or no FIRST SECTION Protestants sometimes affirme LVther de seruo arbitrio to 2. fol. 426. It is published by the wicked Sophisters that some things in Scripture are hard and that al are not open Ibid. fol. 440. I say of al the No parte of Scripture obscure Scripture I wil not haue anie part of it to be saied obscure In psal 37. to 3. fol. 10. If anie of their Papists number appeal and say we need the exposition of Fathers the Scriptures are obscure Thou shalt answer that this is fals No book in al the world is more clearly written then the Scripture which if it be compared with al other books is like to the sun before al other light Whervpon said Tailor in his Epistle dedicat of his libertie of Prophesing p. 47. so confident Luther sometimes was as he said he could expound al Scripture Gerlachius to 1. Disp 1. p. 9. We say al the Scripture is so clear as it Al scripture clear needeth no interpretation at al. Zanchius de Scriptura to 8. col 408. How can the Scripture be called obscure in anie parte of it Et col 409. If the Scripture be not obscure in anie parte as we shewed before much less in In euerie parte those things which are necessarie to Saluation Whitaker contro 1. q. 4. p. 341. Al the Scripture The whole Scripture is plain and clear Plessie of the Church c. 5. p.
152. The word of God is perfect and easie to be vnderstood of those that desire their saluation as wel of it self as compared with it self c. 4. p. 111. S. Peter saieth not that there is anie obscuritie in the Epistles of S. Paul Brentius in his Prolegomenies contra Sotum They babble that the scripture is obscure and therfore needeth interpretation Sutclif in his Chalenge c. 3. p. 94. Papists slander the scriptures as if they were dark and hard to be vnderstood And thus they write when they exhort al men weemen and Children to read the Scripture or say that they know euerie parcel of the Scripture to be Gods words by the matter contained therin For how can they know euerie parte of the Scripture to be Gods word by the matter vnles they know the matter of euerie parte therof SECOND SECTION Sometimes denie it LVther praefat in psalmos It is Impudencie to brag of vnderstanding al Scripture most impudent rashnes to say one vnderstands anie book of scripture in al points Whitaker Contro 1. q. 4. c. 1. We neuer saied that al things in scripture are easie plain nothing obscure nothing hard to be vnderstood but we openly confess that manie places of scripture are obscure and hard Ibid. Luther was far from that madnes to say that nothing in the scriptures is hard and that it need no interpretation C. 3. p. 340. When the◠proue that there is great difficultie to vnderstand scripture they dispute not against vs. Et c. 4. p. 345. Nether did we euer say or think that al things in scripture be open Lib. 1. de Script p. 56. What man on earth canst thou finde who vnderstandeth al the Misteries of scriptures who is ignorant of nothing who can declare al See him p. 102. and 149. Potter sec 5. p. 19. How manie obscure texts of scriptures which she the Church vnderstands not Moulins of the Iudge of Controuersies c. 17. p. 281. Whosoeuer should vaunt of the vnderstanding al scripture shold vaunt of◠perfection to which the Angels are not comen as I think Chillingworth c. 3. § 25. some texts of scripture are so obscure and ambiguous that to say this and this is the certain sense of them were high presumption Morton tom High presumption 1. Apologiae l. 1. c. 19. denieth that this is the Controuersie betwixt Catholiks and Protestants Whether scripture be of it self so plain as it needeth no interpreter Plessie of the Church c. 4 p. 113. yea but yet are not there some places in Scripture plainly known to be hard Who can denie that Feild l. 4. Eccles c. 15. There is no question but there are manifold difficulties in the scripture Fulk against Heskins p. 7. who is so mad to deny but that there are diuers places both in the old and new testament which be obscure and hard to be vnderstood not onely of the ignorant but euen of the best learned Idem p. 12. And if it be impudencie and madnes for anie to say He vnderstands the Scripture in al points how can Protestants say they know the Scripture to be the word of God by the matter therof as diuers Protestants doe say who affirme that al the Scripture is infallibly known to be the word of God not by the authoritie or testimonie of the Church of God but by the matter therof THIRD CHAPTER VVhether al points necessarie to be belued be actually or expresly in scripture or no. FIRST SECTION Protestants sometimes affirme THe confession of Scotland c. 18. In which Canonical books we affirme al things to be Sufficiently expressed beleued for mans saluation are sufficiently expressed Luther in Postilla in ferias S. Stephani Nothing is to be affirmed but what is expressed in scripture Melancthon and Brentius in Hospin parte 2 Histor Sacram. fol. 107. Of Zuinglius his doctrin we cannot be certain seing of it we haue no clear and express word of God Smidelin l. contra Hosium p. 169. Faith is not faith but an vncertain opinion which doth not rely vpon some express testimonie of scripture Wigandus apud Schusselburg to 7. Catal. Heret p. 681. Onely those dogmes are to be auoched and taught Vvhose very words or equiualent are in Scripture in the Church whose verie words or equiualent are in Scripture Protestants in Conference at Ratisbone sess 10. p. 310. There cannot by the Churches testimonie anie new or peculiar dogme be deuised which afterward may be added to the other dogmes expressed in Scripture Caluin in Gratulat ad Praecentorem p. 337. Nothing is to be beleued which is not expressed in Scripture Contra Heshusium p. 844. where is the express word of God the touchstone Moulins l. contra Peron c. 45. We receaue no doctrin as necessarie to saluation vnles it be in Scripture ether in express termes or equiualent Epist Ether in express termes or equiualent 3. ad Episcopum Wintoniensem p. 183. The Principle by which our religion mainteineth it self against Papistrie is which are of diuine law are sufficiently and euidently conteined in Scripture And D Andrews answering admitteth this Principle For those things which belong to faith and manner of life Whitaker contr 1. q. 6. c. 6. we say Al things necessarie ether to faith or life are plainly and Abundantly expressed abundantly expressed in Scripture See him l. 3. de script c. 12. p. 419. Laude Relat. sec 33. p. 268. If the Popes decision be infallible legant Let them read it to vs out of the holie Scripture and we beleue it Morton in his Appeal l. 1. c. 2. sec 15. In al doctrins of faith we are to adheare precisely to the written word as vnto the sufficient and infallible rule of faith Tom. 2. Apol. l. 1. c. 46. The holie Scripture is to be held for the onely rule of faith The absolute rule of faith the total rule of the Church And c. 49 A most exact rule Tailor of Libertie of Prophesing sec 9. n. 4. In scripture al that is necessarie is plain King Iames in his speech to the Parlament An. 1603. My faith is grounded vpon the Scriptures and the express word of God Fulk in Acts c. 15. Al things necessarie to saluation are expressed in the holie Scripture Perkins contr 16. c. 2. we say that al things which belong to faith and good life and are necessarie to saluation are clearly expressed in Scripture Chillingworth in the praeface n. Clearly expressed 21. Moderate Protestants wil damne no man without express and certain warrant from Gods word See ib. n. 10. 30. 37. Item p. 18. Author Praefationis in to 5. Iesuiticae doctrinae impressae Rupellae 1596. calleth it a detestable lye That Scripture conteineth not al the misteries Explicitly of religion explicitly Vorstius Respons ad Sladum what is necessarie to be beleued is conteined word for word in Scripture Who wil see more Protestants that there is no necessarie point of faith which is not
expresly in Scripture may read Kemnitius 2. parte Exam. tit de Sacram. ibid. tit de Missa 3. parte tit de Inuocat Sanctor l. de duabus naturis c. 30. apud Hospin in concordia discordi c. 47. Gerlachius to 2. disput 24. Heshusius apud Hospin l. cit c. 46. and l de reali praesentia contra Caluinum Scusselburg to 8. Catalog p. 64. and 520 Heidelbergenses in Colloquio Mulbrunen si act 11. Sadeel praefat Respons ad art abiurat p. 403. Tract de sacrificio c. 3. King Iames in Basilicon Doron part 1. Morton 1. part Apol. l. 2. c. 9. Lobechius disp 23. And what they mean by Express termes Couel art 2. p. 20. declareth thus we cal that expressliteral mention Vvhat Protestants means by Express which is set down in plain termes and not inferred by way of consequence And the same is euident by the words of Hunnius Whitaker Fulk and King Iames which we shal presently citie So that nothing is express in Scripture if it needeth our inference and nothing matter of faith which needeth our inference out of Scripture if ether al points of faith be express in Scripture as the aforesaid Protestants teach or we beleue not anie one article of faith by fallible authoritie of humane deductions as Laude saieth Relat. sec 38. p. 345. or as Whitaker saieth l. 1. de script p. 50. That thou saiest our faith relieth vpon testimonies not arguments I grant And generally al Protestants when they refuse to beleue anie point or vrge vs to proue out of Scripture what they refuse to beleue not require and exact express words of Scripture as is to be seen in their writings about sacrifice Transubstantion Inuocation of Saints and the like In so much as Morton 1. parte Apol. l. 2. c. 9. alleadgeth these words of Bellarmin for to shew the consent of Protestant They al teach that al things necessarie to saluation are expresly conteined inscriptures And Morton addeth What Protestants think and how much they consent thou hast shewed But when themselues are to proue anie thing controuerted out of Scripture they sing an other song as shal by and by appear Besids manie Protestants argue that such a thing is not becaus it is not express in Scripture So Beza in Confess c. 5. sec 5. Heshusius l. de reali praesentiâ Iacobus Andreae contra Hosium p. 169. Kemnitius 2. parte Exam. p. 229. Gerlachius to 2. disput 24. Chilling Praeface n. 10. and others which plainly sheweth That sometimes they require to a point of faith that it be expresly in Scripture SECOND SECTION Sometimes denie it PRotestants in the Conference at Ratisbon sess 3. p. 95. This Rule shal stand against al the Gates of Hel Nothing is to be admitted as a dogme or article of religion but what is expressed in scripture or may be drawn from thence in good Consequence Sess 11. p. 356. Not onely those things are extant in scripture which are there in express words but also those which may be thence deduced by good Consequence Sess 13. p. 386. I finally conclude that Good consequence sufficeth nothing is to be beleued in worship articles and dogmes which is not ether expresly conteined in scripture or may in good consequence be drawn from it Wirtenbergenses Respon 1. ad Patriarcham Constantinop We embrace al those things which may be proued out of scripture in good Consequence Confession of England art 6. The holie scripture conteineth al things necessarie to saluation so that what is not read in it nor can be proued out of it is not to be required of anie to be beleued as an article of faith or as necessarie to saluation Pareusl 1. de Iustificat c 16. That we must vaunt of the express word of God and recal al our dogâ—nes to this one Express word of God not alwaies required head is an express lie King Iames Respon ad Cardinal Peron p. 401. We haue set down that only those things are to be thought necessarie to saluation which ether are expresly conteined in the word of God or haue been drawn from it by necessarie consequence And p. 392. The King calleth those simply necessarie which ether the word of God expresly commandeth to be beleued or done or which the ancient Church hath inferred out of the word of God by necessarie consequence Iuel in his Defense of the Apologie c. 9. p. 54. we say not that al Not al points plainly expressed cases of doubt are by manifest and open words plainly expressedin the Scriptures for so there should need no exposition But we say there is no cause in Religion so dark and doubtful but it may be necessarily proued or reproued by our collection and conference of the Scriptures Cartwrightin Whitgifts Defense p. 82. Manie things are both commanded and forbidden of the which there is no express mention in the word which Manie commanded things not expressed are as necessarie to be followed or auoided as those wherof express mention is made Which saieth Whitgift I take to derogate much from the perfection of the Scripture to be mere Papistical Whitaker Contro 1. q. 6. c. 9. Whatsoeuer is inferred or gathered out of Scripture though hardly al such the ancient Fathers most truly said was written And Controu 4. q. 4. c. 1. It is al one to be expresly in Scripture Alone to be expressed and infâ—rred and to be euidently inferred out of Scripture Fulk in answer to Clarks ouerthrow p. 659. We are willing to acknowledg and admit necessarie Collection to be of as great authoritie as Of as great authoriâ—â—e the express word of the Scripture In Reioinder to Bristow p. 97. Bristow slandereth me to affirme that in al matters onely euident scripture must be brought and heard which I neuer affirmed P. 88. I meane by onely Scripture whatsoeuer is taught by plain As good words or may be gathered by necessarie conclusion which is as good as express words So also 2. Thessal 2. not 19. and de Success p. 74. White in Defense of his way p. 288. No Protestant affirmes al things to be written expresly Laude in his Relation sec 38. p. 332. It is enough to ground beleef vpon necessarie consequence out of Scripture as wel as vpon express text As wel Potter sec 5. p. 3. That this diuine Reuelation for al necessarie points is sufficiently and clearly made in the Scriptures ether in express termes or by manifest deductions is the constant doctrin of Antiquitie euen til the latter times Chillingworth in his Preface n. 28. I beleue al things euidently conteined in them Scriptures al things euidently or euen probably deducible from them Morton to 2. Apol. l. 1. c. 41. Euen probably inferred Those things which are deriued from Scripture by necessarie consequence are to be held for written traditions See ib. l. 5. c. 9. Chamier l. 13. de fide c. 10. n 12. It is not the word of
reading of them be instructed to pietie and Heretiks euen the most learned sufficiently refâ—ted by them And to 1. l. 2. c. 9. He calleth it pure and plain Protestant doctrin That the principal points of faith necessarie to the saluation of al are clearly conteined in scripture See his Appeal l. 2. c. 7. sec 9. Euidently Chillingworth in the preface n. 30. 33. 37. Al things necessarie to saluation are euidently conteined in scripture And n. 37. he saieth That is the base and adequat foundation of his answer and that al Protestants vnanimously profess and mantain it c. 2. n. 157. p. 115. In a word al things necessarie to beleued are euidently conteined in scripture and what is not there euidently conteined can not be necessarie to be beleued Ibid. n. 11. p. 58. The scripture in things necessarie we pretend is plain P. 83. n. 84. If you speak of plain places and in such al Need no Interpreter necessarie things are conteined we are sufficiently certain of the meaning of them nether need they anie interpteter p. 59. n. 12. Thoses places which contein things necessarie and wherin error were dangerous need no infallible Interpreter becaus they are plain C. 6. p. 375. we want no vnitie nor meanes to procure it in things necassarie Plain places of scripture and such as need no interpretation are our meanes to obtein it c. 3. n. 52. p. 159. Protestants agree that the scripture euidently containes al things necessarie to saluation Plessie of the Church c. 4. p. 108. Euidently He who hath mercifully vouch safed to saue his people and who onely may be called a true Father would make his couenant with them in as plain termes and express clauses as could be deuised Ibid. There is nothing more clear or As plain and express as could be deuised more plain then the doctrin of saluation White in his Way p. 31. The scriptures plainly determin al points of faith As plainly as anie can p. 32. He can name no one necessarie article of our saith but the word teacheth it as plainly as himself can P. 39. The scripture by its own light perswadeth as and in alcases doubts questions and coutrouersies clearly testifieth with vs or against vs. And in his Defense c. 31. p. 294. The question is whether the written scripture conteines in express words or sense the whole and entire doctrin of faith and good life Vshers Reioinder p. 114. scriptures are sufficient for the final determination of al questions of faith Tailor in his libertie of Prophesing sec 3. n. 1. Al the articles of faith are clearly and plainly set down in scripture sec 5. n. 2. scripture in its plain Expression is an abundant rule of faith and manners SECOND SECTION Sometimes denie it PRotestants in Colloq Ratisbon in Respons ad testimonia Patrum p. 470. None of vs euer dreamed that the scripture is so clear and easie as anie man may straight as it were at the first sight and without help of teachers vnderstand it Whitaker Contro 1. q. 4. c. 1. when Bellarmin maketh this to be the state of the question whether the scripture be of it self so plain as without interpretation Needeth Interpretation for matters of faith it sufficeth of it self to end and determin al controuersies of faith he fighteth without an aduersarie For in this matter he hath not vs Aduersaries They say but falsly that we think that al things in scriptures are plain and that they suffice without â—â—edeth Interpretation For controuersies Interpretation to end al controuersies C. 2. God would haue the holie Misteries of his word to be imparted to pure and holie men not to be cast before hoggs and doggs C. 3. when they proue that there is great difficultie to vnderstand the Scriptures they dispute not against vs. l. 2. de Scrip. c. 4. sec 4. p. 229. The Eunuch without Phillip nether beleued nor vnderstood what was sufficient For matter of saluation to saluation Laude Relat. sec 39. n. 9. Scripture interpreted by the Primitiue Church General Councel judge and a lawful and free General Councel determining according to these is Iudge of Controuersies Dauenantius de Iudice c. 15. We defend not which the Papists impose vpon vs the doctrin of faith conteined in Scripture to be so plain and perspicuous Needeth an Interpreter for doctrin of faith that it need not at al the help of an Interpreter or Doctor And need not this needful Interpreter to be infallible in interpreting And who is such if not the Church FIFT CHAPTER VVhether Scripture be the sole and entire Rule of al Christian beleif or no FIRST SECTION Protestants sometimes affirme PRotestants in Colloq Ratisbon Thesi 1. p. 19. We vndoubtedly acknowledg the word of God conteined in the writings of the Prophets Euangelists and Apostles to be the sole certain and infallible rule square and measure of doctrin worship and Christian Sole Rule faith The Confession of Basil art 1. Canonical Scripture alone conteineth perfectly Perfectly al pie tie al manner of life Confessio Belgica art 7. We beleue this holie Scripture to contein most perfectly al the wil of God and that in it are abundantly taught al those things whatsoeuer be necessarie to be beleued of Abundantly men for to obtein saluation Caluin ad art 20. Paris p. 2 9. We determin that right faith is grounded in the Scriptures onely In Confess p. Onely 107. Our saluation relieth on Scriptures onely We embrace it for the onely rule of faith In Refutat Catalani p. 383. We beleue and with a loud voice doe euermore crie that the Gospel is the onely rule by which al must be reformed Onelierule Daneus Contro 7. p. 1350. The onely foundation of Christian faith is the word of God and that alone written Hospinian parte 2. Histor Sacram fol. 23. The Magistrate of Zurich commanded that hereafter they propound no other thing to their Churches but the pure mere word of God conteined Mere written word in the words of the Prophets and Apostles K. Iames Resp ad Card. Peron p. 397. The king iudgeth that before aâ— things alagrâ—e of this Rule That points of faith and whatsoeuer deserueth necessarily Alone to be beleued be taken out of Scripture alone Laude Relat. § 17. p. 117. The Scripture Onely onely is the foundation of faith Potter sec 6. p. 65. Scripture the onely foundaiion and rule of faith Pareus Collegio Theol. 3. d. 2. scripture in this time is no les necessarie to the saluation of the Church then meat for the life Scripture as necessarie as meal for life of man And Collegio 9. d. 4. scripture now is necessarie not onely to the wel being of the Church but euen to her being Whitaker l. 1. de Scrip. c. 11. sec 1. scripture is the onely sufficient means to beleue So Contro 1. q. 3. c. 10. q. 6. c. 9.
p. 376. and c. 14. p. 399. Contro The onelie sufficient means 2. q. 5. c. 6. 9. Chillingworth c. 2. n. 3. scriptures be the sole Iudge of Controuersies that is the sole rule for man to iudg them Sole Rule by And he inscribeth that Chapter thus scripture the onely rule wherby to iudg of Controuersies Where § 32. he saieth I cannot know anie doctrin to be a diuine and supernatural truth or a part of Christianitie but onely becaus the scripture saies so And where saieth the Scripture that it self is the word of God Who wil see more Protestants may read Zuinglius in Hospin part 2. Histor fol. 23. Bernenses ibid. fol. 52. Beza Apol. contra Sanitem p. 289. and in Colloq Montisbel p. 10. Whitaker l. 1 de Script p. 146. l. 3. p. 483. l. 9. contra Dureum sec 64. Morton to 2. Apologiae l. 1. c. 45. 46. 47. 49. l. 5. c. 12. he saieth Matters of faith must relie onely on the light of the letters of faith Martyr in Disput Oxon p. 143. and Pareus Colleg. Theol. 3. disp 2. affirme that Scripture is the onely Onelie external infallible means external infallible means to get faith and as necessarie to the saluation of the Church as meat to life as also Pareus before said and Whitaker also White in his Defense p. 69. The whole rule of the Churches iudgment Vvhole Rule is onely scripture onely scripture onely scripture and nothing but scripture SECOND SECTION Protestants sometimes denie it PRotestants doe diuers waies denie Scripture to be the sole or entire rule of faith First in formal termes For thus Chillinhworth c. 2. n. 8. p. 55. when Protestants affirme against Papists that the scripture is a perfect rule of faith their meaning is not that by scripture al things absolutly may be proued which are to be beleued For it can neuer be proued by scripture to Not al things absolutely a Gainsayer that there is a God or that the Book called the scripture is the word of God Ibid. n. 155. p. 114. scripture is not a Iudge of Controuersies but a Rule to iudge them by and that not an absolutly perfect Rule but as perfect Not an absolutey perfect Rule as a written Rule can be which must alwaies need something els which is ether euidently true oreuidently credible to giue attestation to it See also n. 156. Feild l 4. de Eccles c. 15. we doe not so make the scripture the Rule of our faith but that other things in their kinde are Rules likewise in such sort as it is not safe without respect had vnto Not safe by Sctipture alâ—ne them to iudg of things by Scripture alone Hooker l. 1 § 14. Albeit scripture doe profess to contein in it al things which are necessarie to saluation yet the meaning cannot be simply of al things Not simply al things necessarie which are necessarie Secondly they confess that Scripture is no sufficient Rule to beleue that it self is the word of God or who are Schismatiks Hooker l. 2. § 4. It is not the word of God which Scripture can not assure vs that it iâ— the word of God doth or possibly can assure vs that it is the word of God By what then are you infallibly assured Is it by the word of man Laude Relat. sec 16. p. 70. There is no place in scripture which tels vs that such books conteining such and particulars No place in Scâ—iptuâ—e are the Canon and infallible wil and word of God And p. 69. That scripture should be fully and sufficiently known as by diuine and infallible testimonie lumine proprio by resplendencie of that light which it hath in it self onely and by the witnes that it can so giue to it self I could neuer yet see cause to allow P. 80. The light which is in Scripture itself is not bright enough it cannot beare sufficient witnes to itself P. 88. Where he Hooker speaks so Can not bear witnes to it self sensibly that Scripture cannot beare witnes to it self nor one parte of it to an other that is grounded vpon nature which admits no created thing to be witnes to it self and is acknowledged by our Sauior Sec. 25. n. 6. The Iudge shal be the Scripture and the Primitiue Church Primitiue Church iudge Chillingworth c. 2. n. 11. p. 52. Scripture we say is the rule to iudge controuersies by yet not al simply but al the controuersies of Christians of those that are already agreed vpon this first Not al controuersies by Scripture principle That the Scripture is the word of God n. 27. When Scripture is affirmed to be the rule by which al controuersies of religion are to be decided those are to be excepted out of this generalitie which concern the Scripture it self Ibid. Your Negatiue Conclusion That these questions Not controuersies â—bâ—ut Scripture it self touching Scripture are not decidable by Scripture you needed not haue cited anie reason to proue it it is euident by itself Which he often repeateth as n. 29. 46. 52. 156. And n. 27. The question whether scuh or such a book be Onely by the Church Canonical scripture affirmatiuely cannot be decided but onely by the testimonie of the ancient Churches And n. 35. you demand whether that by the Churches Assured by the Church consent they are assured what scriptures are Canonical I answer yes they are so And wheras you infer from Church iudge of the Scripture hence This is to make the Church Iudge I haue told you already that of this controuersie we make the Church Iudge Feild l. 4 de Eccles c. 7. To him that doubteth of both old andnew Testament we must not alleadg the authoritie of ether of these but some other thing Morton to 2. Apol. l. 5. c. 14. It is that which we wold haue That Scripture is to be accounted Iudge of those who beleue the scripture Which is plainly to confess that it is not Iudge of al. And Ibid. c. 10. We account not scripture the onely but the supreme Interpreter Not onely Scripture And c. 57. Protestants doe not so make the scripture the supreme Iudge of Controuersies as therfore they refuse the iudgment of Councels And l. 3. de Missa c. 3. The Iudgment of sense in Sense a ground of Protest fâ—ith sensible obiects is a notable ground of faith Whitaker Contro 1. q. 5. c. 6. He leeseth his labor who out of scripture disputeth against those that denie the scripture Against such we must dispute out of the testimonie of the Church or vse other arguments l. 1. de Script p. 92. The Creed of the Apostles is the rule of faith Creed is the rule Plessie of the Church c. 3. The question with the Donatists was more for matter of fact then of right as who had first failed in Charitie offended the Schisme not decided by Scripture Communion opened the gate
to schisme which could not wel be decided by the holie scripture White in his way p. 48. The certaintie of the scripture is not written Certaintie of Scripture is not written indeed with letters in anie particular place or book therof Thirdly they grant that Scripture needeth interpretation for to decide Scripture needeth interpretation some controuersies of faith as before c. 4. sec 2. we cited out of Whitaker and others To Whome I ad that Morton to 2. Apol. l. 5. c. 9. saieth Not so as we haue the scripture the onely but the cheif Interpreter that is that in expounding scriptures we follow the iudgment of Pastors but weighed by the most clear Conference of scriptures And Laude Relat. sec 25. p. 157. Ether they Protestants and Papists must be iudged by the scripture they must ether both repaire to the exposition of the Primitiue Church and submit to that or both call and submit to a General Councel lawfully called Ibid. p. 166. The Iudge shal be the scripture and the Primitiue Church And sec Scripture not onelie â—udge 39. p. 386. The scripture interpreted by the primitiue Church and a lawful and free general Councel determining according to these is Iudge of Controuersies Sec. 16. p. 104. When the Fathers say we are to relie vpon scripture onely they are neuer to be vnderstood with exclusion of tradition in what case soeuer it may be had becaus it is deep and may be drawn into different senses and so Tradition not excluded mistaken if anie man wil presume vpon his own strenght and singly without the Church Fourthly al Protestants partly Scripture neeaeth some additions in words partly in fact doe confess that the Scripture needeth the addition of some humane principles for to proue both their special iustification In which they assume this Principle I beleue and also most or altheir points of faith which are opposit to ours As for to proue that the Eucharist is not substantially the bodie of Christ because the Scripture saieth it is a Commemoration of him They need to ad this humane Principle No Commemoration can be substantially the thing which is commemorated or to proue that Christ is not really in the Eucharist becaus the Scripture saieth He is in heauen they need to ad this humane principle No bodie can by the power of God be in two places at once And so of the like And if the Scripture need the attestation of the Church need the Interpretation of the Church need humane Principles it is euident that it is not the sole and entire Rule of faith For a sole and entire Rule needeth nether addition nor Interpretation S. Basil lib. contra Eunomium â—â—hat requisit to a Rule A Rule admitteth no addition For what wanteth something needeth addition but what are imperfect can neuer be rightly called rules or squares Theophilact in Philipens 3. A Canon or Rule suffereth nether addition nor suhstraction Protestants in Colloq Ratisbon sess 1. p. 36. In matters of faith religion and worship that onely is to be accounted and vsed for a Rule which admitteth nether addition nor subtraction Whitaker Contro 1 q. 4. c. 4. The scripture is called a Rule a square a scope exposed to the eyes of al therfore it must need be easie and open And ibid. q. 5. c. 7. Euerie rule must be certain and known Ibid. q 6. c. 16. Vnles the scripture be the entire and perfect rule it wil be no rule at al. Ibid. If it be a rule then perfect and adâ—â—quate And Chillingworth c. 2. n. 6. p. 54. I conclude that both these properties are requisit to a perfect Rule both to be so compleat as it need no addition and to be so euident as to need no interpretation White in his Way p. 15. The nature of a Rule is to be perfect Laude sec 26. n. 4. A Rule must be certain and known And I conclude that Scripture is no entire Rule of faith becaus in diuers matters of faith and religion according to Protestants plain confession it needeth both addition and interpretation Howsoeuer therfore Protestants in words auouch the Scripture to be the onelie and entire Protestants denieindeeds what they affirme in words rule of Christian faith indeed they deny it becaus they doe and must denie it to be such as an entire Rule must be But perhaps their meaning is that when Catholiks are to proue then Scripture is the onelie Rule of faith but when they are to proue it may need their expositions or their humane principles which is as much as to say sometimes it is a rule sometimes not or to Catholiks it must be an entire Rule but not to Protestants so that what they wil and when they wil is their Rule of faith And no maruel if their Rule be as variable as their faith is SIXT CHAPTER VVhether Scripture of it self doe sufficiently shevv or proue it self to be the vvord of God FIRST SECTION Protestants sometimes affirme CAluin 1. Institut c. 6. § 2. wheras they ask How shal â—e be perswaded that the Scriptures came from God vnles we fly to the decree of the Church it is as if one shold ask How shal we learn to discern light from darknes white from black sweet from Scripture as lear as light bitter For the Scripture of itself giueth no obscurer feeling of its truth than white and black things of their color sweet and bitter of their taste And Ioan. 10. v. 4. By the spirit of discretion the Elect do discern Gods truth from mens lies Iuel Defens Apol. c. 9. p. 404. When Harding asked How know you that the scriptures be scriptures How know you that the Gospel of Thomas Bartholmew and Nicodemus are no scriptures Answereth A man might wel demand the like question of M. Harding How know you that the sun As the sun is the sun or how know you that the moon is the moon Whitaker Contro 1. q. 3. c. 1. The summ of our opinion is that scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of it self hath al its authoritie and credit And l. 1. de Scrip. c. 9. p. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which not onely of it self is true but which needeth no proof or demonstration Needeth no pâ—oof to confirme it See him ibid. p. 27. 93. 95. 102. 106. 65. 40. and contro 1. q. 6. c. 9. White in his way 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 For God directeth them by his holie spirit who openeth their hearts that they know his voice from al others and that the light of his truth may shine vpon them Which light is of this nature that it giueth testimonie to it self and receaueth authoritie from no other And in his way p. 48. The vertue and power which shewes it self in euerie
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
Chillingworth c. 2. § 3. p. 53. scriptures being the sole Iudge of Controuersies that is the sole Rule for man to Iudge them by For wee mean nothing els § 11. p. 57. To speak properly as Not properly a Iudge men shold speak when they write of Controuersies in religion the scripture is not a Iudge of Controuersies but a Rule onely and the onely Rule for Christians to iudge them by Ibid. § 10. We denie not but a Iudge and a law might wel stand together but we denie that No iudge apointed by God there is anie such Iudge of Gods apointment § 12. Which conclusion that though the Scripture may be a Rule it cannot be a Iudge I haue already granted § 23. There is not anie publikly authorized Iudge to determin Controuersies in religion nor anie necessitie there should be anie The same he hath § 85. And § 104. speaking Scripture cannot be a Iudge truly and properly The scripture is not a Iudge nor cannot be hut onely a sufficient Rule for those to Iudge by who beleue it to be the word of God § 155. This assertion That scripture alone is Iudge of al Controuersies in faith if it be taken properly is nether a fundamental nor an vnfundamental point of faith nor no point of faith at al but a plain falshood It is not a Iudge of Controuersies but a Rule to iudge them by Potter sec 2. p. 32. The Scripture is Iudge or rather Rule of Controuersies Whitaker Contro 1. q. 1. c. 2. The Scripture is the same in the Church which the law is in the common wealth Moulins de Iudice Contro c. 13. If our aduersaries think not that the title of Iudge ought to be giuen to the Scripture at least they shold not deny it title of Rule and this is that which we require namely that our faith be ruled by onely Gods word But nether wold this content them vnles Gods word be expounded as they would haue it which were to make themselues the rule of iudging EIGHTH CHAPTER VVhether Scripture be to beleued to be Gods vvord vvith diuine and infallible assurance FIRST SECTION Protestants sometimes affirme LAude Relat. sec 16. p. 72. suppose it aggreed vpon that there must be a diuine faith cui subesse non potest Scripture must be known with diuine faith falsum vnder which can rest no possible error That the books of scripture are the written word of God Ibid. p. 66. This is agreed on by me that scripture must be known to be scripture by a sufficient infallible diuine pro of See him p. 64. and p. 75. After a man once beleue his faith growes stronger then ether his reason or his knowledg p. 86. Beleif is firmer then anie knowledg can be becaus it rests vpon diuine authoritie which cannot deceaue See ibid. p. 105. and p. 114. 115. Likewise sec 33. p. 227. Moral certaintie is not Moral certaintie not sufficient strong enough in points of faith See him sec 19. p. 125. sec 16. cit p. 74. Reason without grace cannot see the way to heauen nor beleue this book Reason not sufficient in which God hath written the way Potter sec 5. p. 2. Faith is saied to be diuine and supernatural First in regard of the Author or efficient cause of the habit and act of diuine infused faith which is the special grace of God Secondly in regard of the obiect as things beleued which are aboue the reach of mere nature or reason Thirdly in regard of the formal reason or principal ground on which faith chiefly relyeth and into which it is finally resolued which is diuine Reuelation or authoritie of God If it faile in anie of these it is no diuine or supernatural faith P. 7. The assent of diuine faith is absolutly diuine which Faith is absolutly diuine requires an obiect and motiue so infallibly true as that it nether hath nor can possibly admit anie mixture of error or falshood p. 10. supernatural faith must be absolutly vndoubted and certain Sec. 6. p. 59. The assent of faith is more certain if it be possible then that of sense or science or demonstration becaus it rests on diuine authoritie which cannot possibly deceaue Sec. 5. cit p. 40. diuine faith must haue a diuine foundation that can not deceaue Caluin 1. Instit c. 7. § 5. Lightned by his vertue we beleue not by our own or other mens iudgment that the scripture is from God but aboue humane iudgment we resolue most assuredly euen as if we saw God there that it came from Gods own mouth by the ministerie of men See him ibid. § 4. and c. 6. § 2. And both he 3. Instit c. 2. § 6. 7. 16. in Cathechismo c. de fide Beza in Confes c. 4. sec 5. Luther in psalm 14. to 3. define faith to be Faith most certain and infallible A most certain assurance and Fulk in Rom. 8. Nota 9. to be an Infallible assurance White in his Way p. 2. Faith must be infallible or certain that is free from error and such as cannot deceau◠vs. P. 10. Our faith must be withful assurance and perswasion SECOND SECTION Sometimes they denie CHillingworth c. 1. § 8. p. 36. Of this hypothesis That al the articles of our faith were reuealed by God we cannot ordinarily haue anie rational and acquired certaintie more then moral But moral certaintie C. 2. § 3. p. 53 The controuersie wherin the scripture it self is the subiect of the question cannot be determined but by natural reason Ibid. § 32. p. 65. Natural reason built on principles common to Reason last resolution of Protest faith al men is the last resolution into which the Churches authoritie is but the first inducement Item § 24. p. 62. I know no other natural and rational means to be assured herof of the incorruption of Scripture then I haue of anie other books incorrupted For though I haue a greater degree of rational and humane Humane assurance assurance of that then this in regard of diuers considerations which make it more credible That the Scripture hath been preserued from anie material alteration yet my assurance of both is of the same Moral assurance kinde and condition both moral assurances and nether physical or mathematical Scripture no materia obiect of faith Ibid. § 32. p. 65. The Scripture is none of the material obiects of our faith but onely the means of conueying them vnto vs. § 35. p. 66. Of this controuersie which books be Canonical wemake the Church the Iudge but not the present Church but the consent and testimonie of the ancient and primitiue Church which though it be but a highly probable inducement and no demonstratiue enforcement yet me thinks you should not denie but it may be a sufficient Probabilitie a sufficient ground of Protest faith ground of faith Ibid. § 152. p. 112. The priuiledg of not being in possibilitie of erring
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
letter or vvord of God cannot sufficiently propose to men anie thing to be beleued vvith diuine and infallible faith 1. THat Scripture taken by it self alone without attestation of the Church that it is the letter or word of God doth not sufficiently propose to vs or to speak more properly that in Scripture or by Scripture alone is not sufficiently proposed to vs anie thing to be beleued with diuine and infallible faith is euident becaus al the Scriptures sufficient proposal a Sup c. 1◠sect 1 dependeth on this that it self is the word of God And b Sup. c. 5. sect 1. it self saieth not anie where that it is the word of God and if it did anie where say it that saying would require an other word of God to say the same of it and so forward without end And this is so clear as Hooker l. 2. § 4. Laude Relat. sec 16. p. 70. and 88. Potter sec 5. and Chillingworth c. 2. doe both grant it and proue it and likewise al other c Sup. c. 6. sect 2. Protestants who grant that the light of the Scripture is not so great that without the Church shew it to vs we can see it And indeed al Protestants should grant the same who confess as we related l. 1. c. 14. that the preaching of the Church is necessarie to engender diuine faith For if that be necessarie as we haue proued l. 1. c. 11. 12. 13. 14. we cannot beleue the Scripture to be the word of God before the Church preach it to vs. 2. But it is against those Protestants who as we related supra c. 6. sec 1. auouch that Scripture in it self hath such and so much diuine light as by it self alone it can be infallibly known to be the word of God But beside that this great light is denied by most of their fellowes as is shewed c. 6. cit sec 2. and feigned without al sufficient ground as shal hereafter appeare it may be clearly refuted For as Laude loco cit p. 7. saieth wel If this inward light were so clear how could there haue been anie varietie among the ancient Beleuers touching the authoritie of S. Iames and S. Iudes epistle and the Apocalyps For certainly the light which is in the Scripture was the same then which is now And I add How could the Lutherans not see this light in S. Iames Epistle as wel as the Caluinists Nether can it be pretended that this is becaus the Holie Ghost doth not sufficiently lighten their eyes becaus this light may be seen euen by natural reason as Whitaker Hooker White and other taught supra c. 8. sec 2. 3. Besids this light great or less is not fit or apt to the end for which it was feigned For it was feigned to defend that beleif That Scripture is the word of God dependeth not on the testimonie of the Church but proceedeth of the Scripture it self And clear light cannot cause beleif Light causeth not faith but sight or vision which is of things not appearing Hebrewes 11. but onely causeth certain knowledg or vision And not light but onely authoritie is the formal obiect of faith For as the Apostle saieth Faith is of hearing not of sight And S. Austin l. devtilitate Credendi c. 11. That we beleue we owe to authoritie So that light wanteth both the material obiect of faith which is Things not appearing Haebrae 11. and also the formal obiect which is Authoritie And therfore Whitaker l. 2. de Script p. 227. 319. 235. l. 1. p. 77. 116. 122. often times granteth that though certain knowledg That the Scripture is the word of God may be had without the testimonie of the Church yet denieth that diuine faith therof can be had without the Churches preaching becaus the Apostle saieth plainly How shal they beleue without à Preacher And Faith is of hearing And Potter sec 5. p. 8. That Scripture is of diuine authoritie the Beleuer sees by that glorious beam of diuine light which shines in Scripture and by manie internal arguments found in the letter it self So this light breedeth sight not faith Beside How doe Beleuers How doe Beleuers se◠see If therfore the Scripture can sufficiently propose nothing to be beleued with diuine faith til it self be beleued with diuine faith to be the word of God as is certain the natural knowledg or vision which one may haue that the Scripture is the word of God without the Churches testimonie serueth not to the end for which it was deuised Besids I hope they wil not say that their diuine faith That al that is in Scripture is true is resolued into natural Sup c. 8 se 1. knowledg That the Scripture is the word of God as Chillingworth seemeth to say c. 2. p. 53. 72. For so the ground and foundation of diuine and infallible faith should be natural humane and fallible knowledg Moreouer this internal light is no word of God but at most a qualitie of the word of God and nothing can be the material obiect of diuine faith and beleued but what is the word of God or saied of God Wherfore ether they must shew where God hath saied that Scripture is the word of God or they can neuer beleue it with diuine faith or they must say that they can beleue that with diuinefaith which God hath neuer saied which is most absurd And into this absurditie al Protestants must fal who say they beleue with diuine faith that the Scripture is the word of God and yet denie that there is anie vnwritten word of God which saieth That the Scripture is the word of God d Sup. c. 5. sect 2. For doubtles there is no such written word as themselues confess 4. Moreouer this light great or less is ether in the letter or words of the Scripture or in the sense therof Some Protestants seem to say that it is in the letter or words For thus Whitaker l. 1. de Scrip. p. 25 We beleue the Scriptures for the most diuine character P. 88. That they Scripture known by the words are the Scriptures is known by the stile and phrase P. 104. The Scripture doth shew à certain kinde of diuinitie in the verie words phrase and in al the forme of the speech And p. 113. That it came from God is euident by the inscription the hand the seal the things and al the letter◠And Contro 1. q. 6 c. 9. As if by the verie inscription to the Romans it were not euident that it is Pauls And Laude sec 16 p. 83. He that beleues resolues his last and ful assent That the Scripture is of diuine authoritie into internal arguments found in the letter it self But beside that this internal light in the words of Scripture is merely feigned it is clearly refuted becaus so al men should see it who can read the Scripture And also becaus the words of Scripture are such as men first inuented and haue
no diuine light in them Likewise if the light were onely in the original letters of Scripture as Hebrew and Greek no translated Scripture should haue this light and so none should know the Scripture to be Gods word but who know Hebrew and Greek Moreouer both Fathers teach and Protestants S. Hierom. Galat 1 Vvhâ—tâ—ker l 2 cont Dur. sec 1. confess that Scripture consisteth in the sense not in the letter or words of Scripture As Wotton in Whites Defense c. 28. p. 259. denieth the words to be the Rule of faith And White ibid. affirmeth the matter conteined in the words so to be Nay Whitaker himself l. 3. de Scrip. c. 4. p. 39â— saieth Nether doe I put most certain diuinitie in the written letter And surely writing or letters giue no diuine authoritie to Gods word For Gods word is of the same authoritie written and vnwritten as is euident and Protestants confess How then can writing or letters giue anie true light or brightnes to Gods word Finally I add that e Sup l 1. c. 10. n. 6. faith cannot be resolued into arguments becaus it is not discursiue but onely into authoritie For it is a simple assent to the saying for the authoritie of the saier And onely the word of God or which God hath said can be beleued with diuine faith And no collection or inference of man out of the character or letter of God is Gods word and therfore cannot be the obiect or formal cause of diuine faith Nor is this feigned light in the sense of the Scripture becaus then by it we could not beleue euerie parte of the Scipture to be Gods word For as Protestants before confessed it Sup. c. 2. sect 2. were impudencie and madnes to say that anie know the true sense of euerie parte of Scripture which is beleued to be Gods word S. Austin Epist 119. professed that there is more in Scripture which he knew not then which he knew And Whitaker l. 2. de Script p. 220. 235. saieth The Eunuch though he vnderstood not the Scriptures yet he acknowledged them and certainly knew them to be diuine And l. 1. p. 156. God hath so framed his speech that though pious men doe not alwaies clearly see what he speaketh yet they clearly see by the verie speech that it is God who speaketh What diuine light of honestie haue those words to Osee Take a fornicarian and make sonnes of fornication What diuine light of humanitie haue those words to Abraham sacrifice thy sonne what diuine light of truth haue those words that Balaams ass spake to him And the like of manie more 5. Furthermore the Deuisers of this sufficient internal light of the Scripture are not wel resolued whether not withstanding this light it need be proued infallibly that Scripture is the word of God For Laude sec 16. p. 64 saieth It seemes to mâ— very necessarie that we be able to proue the books of scripture to be the word of God by some authoritie that is absolutly diuine And ibid. p. 66. Scripture must be proued by some word of God This is agreed on by me that scripture must be known to be scripture by a sufficient infallible diuine proof And that such proof can be nothing but the word of God is agreed also by me Thus he confesseth that notwithstanding anie light in the Scripture it must be infalliby proued to be the word of God and that such proof can be none but some word of God Which if he wold constantly hold he must needs grant that there is some vnwritten word of God by which the Scripture must be proued to be his word Neuertheles himself soon after p. 104. saieth It is most But Protestants can not proue it so reasonable that Theologie should be allowed to haue some principle which she proues not but presupposes and the chiefest of these is Tat the scriptures are of diuine authoritie And the same he repeateth p. 110. Potter also sec 5. p. 26. Al Christians in the world confess the authoritie of scripture to be a Principle indemonstrable yet are we by them Papists perpetually vrged to proue that authoritie and that by scripture And Whitaker l 1. de Script 106. What Pastor euer laboreth to proue that it is God who speaketh in scriptures He by his right requireth that this be granted to him So that the chiefest principle of Protestants Theologie and that on which dependeth their beleif of al they beleue cannot be infallibly proued but must be praesupposed and freely granted and consequently they can beleue nothing infallibly as Laude p. 64. cit wel inferred For as generally Protestants teach we Sup. l. 1. c. 18. n. 1. can haue no greater certaintie of the inference then we haue of the Principle out of which we inferr it And herevpon Chillingworth as before we shewed c. 8. sec 2. consequently granted that Protestants haue but humane and moral assurance of what they beleue And as Laude saieth sec 16. p. 59. This question how doe you know scripture to be scripture driueth some of them into infidelitie Such fruits they see come of their denying the Churches infallibilitie in al matters of faith 6. Finally this sufficient internal light of the Scripture great or less hath no sufficient ground For the pretended ground therof is that the Scripture is called a light psal 118. To which I answer First That arguments taken from Metaphors Arguments taken from meâ—aphors are deceitful or similitudes are most subiect to deceipt becaus the true similitude may be easily mistaken Secondly it is not saied that the scripture or Written word and much less Al scripture is a light but simply The word of God which may be wel vnderstood ether of the word preached Gal. 1. Without which there is no faith Rom. 10. or of the ingrafted word which can saue our soules Iacobi 1. or of the word written in the hearts of the faithful Hierem. 31. Thirdly I say that the word of God is called a light not becaus it sheweth Vvhy Gods word called a light it self to be the word of God as light sheweth it self to be light but becaus it sheweth the way to heauen And therfore it is called a light to our feet which can not see but follow And in this sorte Iob. 2. 29. saieth He was an eye to the blinde not that the blinde could see him but follow his directions The like I say to that other place 2. Petri c. 1. Where he likeneth Prophetical speech to a lamp shining in a dark place For nether speaketh he of al scripture but onely of Prophesies nether likeneth he them to a lamp in that this is seen by it self but ether becaus Prophesies gaue but a darksome light of Christ in respect of the Gospel or becaus they directed to Christ as a lamp directeth in a darksome roome In like sorte the Apostles were called the light of the world Math. 5. Not becaus the world
authoritie of beleuing And ibid. c. 4. p. 392. Our faith must relie vpon an external a Chilling c. 1. n. 7. Laude sect 33 p. 2. 8 Field l. 4. c. 7. infallible means and which is an external infallible means causeth faith Potter sec 5. p. 7. The assent of diuine faith is absolutly diuine which requires an obiect and motiue so infallibly true as that it nether hath nor can possibly admit anie mixture of error or falshood And what external means had men to beleue ordinarily before there was Scripture but the Church For what external infallible cause did they beleue but for the Church or was the beleif of euerie man for those 2400. yeares Prophetical or miraculous without anie external infallible motiue or cause What motiue so infallibly true as that it could not possibly admit anie mixture of error or falshood had the ordinarie Beleuers before there was anie Scripture beside the Church EIGHTEENTH CHAPTER That Scripture hath not proposed points of faith in al places vvhere faith vvas had 1. THis is euident by the testimonie of S. Ireney who l. 3. c. 4. saieth that in his time manie Barbarous Nations beleued in Christ Augustin l. 1. de Doctr. Christ. c. 39. without letters or inck which made Whitaker Contro 1. q. 6. c. 7. to confess that some Barbarous men for a time wanted Scriptures and that for a Scripture not simply necessarie time doctrin may be conserued entire without writing and that hence is rightly concluded that Scripture is not simply necessarie And l. 1. de Script c 14. sec 4. p. 159. Those Barbarians of whome Ireney speaketh who had saluation written in their hearts were indeed true Christians though they knew not Scripture But saieth he they were not simply ignorant of the Scripture becaus they held the doctrin of the Scripture But I replie that Scripture and doctrin of Scripture are different and relatiuely opposit Moreouer the doctrin of Scripture is no Proposer to beleue but the thing proposed to be beleued And we speak of the Proposer of points of faith not of points of faith or doctrin of faith proposed Though therfore these Barbarians beleued the doctrin which is in Scripture yet they beleued not it by means of Scripture We therfore ask by what infallible external means they beleued it if not by the Church For some infallible means they must haue had to beleue in ordinarie course as Whitaker and Potter cited in the former Chapter confess and is euident And howsoeuer the doctrin or sense of the Scripture may be saied to be the Scripture becaus it is the more principal parte of Scripture yet in this question of the Proposer of points of faith it ought not to be meant by the word Scripture becaus the doctrin of Scripture is the points of faith and is that which is to be sufficiently proposed and beleued and so it is not the Proposer but the Proposed Wherfore Whitaker So also Vvhite in his Vvay p. 2â— and in his Defensep 259. loco iam citato and Contro 1. q. 3. c. 10. equiuocateth For when Catholiks argue that the Church is ancienter then Scripture becaus it was before anie Scripture Or that Scripture is not necessarie to faith becaus diuers Nations beleued without Scripture he answereth that the Church is not ancienter then the word of God None beleued without knowledg of that doctrin which is in Scripture For Scripture is Vvhitaker Contr. 2 q. 5. c. 19. Praedicatio verbum â—c iptum ratione differuns not the word of God or doctrin of God simply taken but the word or doctrin of God written Wherfore it is a Sophisme à Coniunctis ad diuisa to speak of Gods word simply when he should speak of Gods word written For Catholiks speak of the word or doctrin of God written not simply taken and confess that the word of God simply taken is ancienter then the Church and that none can beleue without this doctrin becaus it is that which is to be beleued And they ask what is the infallible external cause for which this doctrin or word of God was beleued of those Barbarians seing that could not be the letter of God or the Scripture which they had not Ether therfore they beleued the word of God and doctrin of Scripture for no external infallible cause and so they beleued miraculously and extraordinarily or they beleued it for the infallible authoritie of the Church When therfore Whitaker saieth that Scripture is the L. 1 de Scrip. c. 11. sec 1. Contr. 1. q. 6. c. 9. 14. Caluin 1 Instit c. 6. §. 2. Vide supra c. 5. sec 1. onely sufficient means to beleue ether he meaneth by Scripture the letter of Scripture or the sense if the letter those Barbarians had not nor blinde and ignorant men haue that means to beleue if the sense that is not the means to beleue but the obiect to be beleued and we ask what is the infallible external means for to beleue this sense For as Whitaker saieth l. 1. de Script p. 151. Wee seek some external means for which we beleue the Scripture And Contro 2. q. 4. c. 3. To interpret Scripture without means is Enthusiastical Anabaptistical and extraordinarie For the spirit now teacheth only by means and such as the means are such must needs be the Interpretation 2. Protestants Confessions that al things which are to be beleued are not in Scripture are related supra c. 5 sec 2. to wit That al things absolutly cannot be proued by scripture not al things simply that it is not an absolutly perfect Rule not safe to iudge by Scripture alone that scripture cannot assure vs cannot proue itself to be Gods word That Schisme cannot be decided by scripture NINTEENTH CHAPTER That Scripture doth not clearly enough propose al points of faith 1. THat Scripture doth not clearly enough propose al points of faith is euident First becaus as we haue already proued it teacheth not al points of faith immediatly and much less so clearly as is necessarie to beget diuine faith of them al Secondly becaus Scripture nowhere saieth that it teacheth al points of faith so clearly And therfore Protestants can haue no diuine faith that it teacheth al points so clearly as is necessarie to faith Thirdly becaus the Scripture itself saieth that in it are some hard and difficult things 2. Petri 3. And Acts 8. When S. Phillip had asked the Eunuch whether he vnderstood what he read in Scripture He answered And how can I vnles somes hew me and the place which he read was of the passion of Christ which is a most necessarie point of faith Whervpon Whitaker l. 2. de Scriptura p. 229. saieth The Eunuch without Philip nether beleued nor vnderstood what was sufficient to saluation And yet he was a pious man And Luke 24. Iesus beginning from Moises and al the Prophets interpreted to them in al Scriptures which were of him And what
much as we desire Ibid. If by al the scripture he mean the summe of doctrin necessarie to euerie one for saluation then we Knowledg of Christ Necessarie to euerie one acknowledg the argument and say it is al clear Againe If he confess that the scripture is like an open book for the misteries of our Redemption truly we haue not to demand anie more For thence wil follow that al things are manifest in scripture which are necessarie to saluation which is the ground of our Defense Morton to 1. Apol. l. 2. c. 9. after he had cited out of Coster these words We denie not but that the chiefest points of faith necessarie to euerie ones saluation are clearly enough set down in scripture saieth A pure and right doctrin of Protestants And in his Appeal l. 2. c. 28. scriptures be Al fundamental points the perfect treasurie of al fundamental Principles of faith Musculus in locis tit de Nomine Dei p. 425. Al things could not be namely expressed in scripture which desire of Gods glorie doth require it sufficeth that the summe of them Sum and general rules and certain general rules should be inserted in scripture to which we might frame al our life Humphrey ad Rat. 2 dam Campiani p. 114. We know that cases or points of law cannot be set down in lawes as Aristotle and Lawyers say wel yet the summ of al religion Summe of religion and al heads of faith are conteined in those writings out of which al our dogmes may be fully and abundantly drawn as out of fountaines Caluin l. 2. de lib. arbit p. 151. Not al sermons were taken word for word yet their Gospel was faithfully drawn into a summe which may fully suffice vs. 3. Now that Catholiks teach that Stat. leâ—on l 13. de Principijs c. 6. Bellar. l. 4. de Verbo Dei c. 11. Gordon Cont. 1. c. 21. 32. the summ of Christian religion and al things necessarily to be beleued explicitly of al men are conteined in Scripture Protestants themselues confess For thus Rainolds in the Preface to his Conclusions citeth out of the Preface of Gregorie 13. in Biblia Regia In these Books See Vvhitâ—k Cont 2 q. 5. c. 20. Morton to 2. Apol l. 1. c. 19. in 〈◊〉 p. 317. Châ—lling c. 〈◊〉 §. 80. are explaned al the Misteries of our religion And ibid saieth The Church of Rome itself doth acknowledg that the whole doctrin religion and faith which leadeth the Faithful to saluation and life by the true worship of God is conteined in Gods word Whitaker Contro 1. q. 6. c. vlt. Bellarmin confesseth Vvhole doctrin of religion Al dogmes simply necessarie to al. Vvhite Vvay p â—3 and in Defense 〈◊〉 35. Potter sect 4. p 95. that al Dogmes simply necessarie to al men are had in the Scripture Laude Relat. sec 11. n. 1. Bellarmin confesseth that al things simply necessarie for al mens saluation are in the Creed and the Decalogue See him sec 20. n. 3. See also Chillingworth c. 2. n. 144. c. 3. n. 80. Potter sec 4. p. 95. sec 5. p 4. 13. 4. Wherfore the true difference between vs is not whether al things simply necessarie to be explicitly beleued or al necessarie to euerie one be in Scripture but whether al things anie way necessarie or necessarie to anie men be in Scripture For they wil haue al points that are of faith to be ether actually conteined in Scripture or to be clearly inferred out of it as we shewed supra c. 9. sec 1. Nay Rainolds in his first Conclusion defendeth that the Scripture teacheth whatsoeuer is behooful for saluation which he often repeateth so that Vvhatsoeuer is behooful they wil haue not onely al things necessarie but also al things behooful to saluation to be conteined in Scripture And neuertheles they confess that it doth not teach that itself is the word of God which with them is the most fundamental point of al. Wheras we confess that it conteineth al which we acknowledg to be fundamental that is by Gods institution absolutly necessarie to saluation so that in effect we grant more to Scripture then they doe though they in words giue more to it then we 5. I add also that the Scripture sufficiently teacheth the far greater parte of points of faith This I proue becaus the Fathers heretofore and other Catholiks since haue confuted al most al the heresies that haue risen by plain testimonies of Scripture Herevpon Catholik writers as we heard Protestants Confess c. 13. sec 1. say they haue plain Scripture in al places for the Catholik faith an in al Controuersies crie Plain euident manifest Scripture And herevpon also both Fathers and Catholiks sometimes by the word Scripture vnderstand the whole word of God becaus it conteineth the far greater and principaller parte of the word of God Catholiks saieth Stapleton Act. 17. v. 2. expresly teach that the far greatest parte and in general In general al doctrin of faith al doctrin of faith may be and must be gathered out of Scriptuie 6. Moreouer I add that the Scripture teacheth mediatly euerie point of faith becaus it sendeth vs to the Church which teacheth vs al points of faith S. Austin l. 1. cont Crescon c. 33. Albeit of this matter there be no example brought out of holie Scriptures yet euen in this matter the truth of the same holic Scriptures is held when we doe what b Present Church now seemeth to the whole Church which the authoritie of the same Scriptures doth commend that seing the holie scripture cannot deceaue whosoeuer feareth to be deceaued by the obscuritie of this question let him of it ask the same Church which the holie Scripture sheweth without al doubt And the like he saieth in other places And Protestants in Colloq Ratisb sess 6. p. 144. confess That it seemeth a faire saying By means of the infallible authoritie of the Church al matters of faith or manners may be deduced out of scripture Hence appareth how vntruly D. Potter sec 5. p. 12. saied of vs They teach that much of the obiect or matter of faith is not conteined in Scripture anie way TWO AND TWENTITH CHAPTER That the Scripture teacheth plainly enough the summ of Christian faith and al things absolutly necessarie to be beleued explicitly 1. THat Scripture teacheth plainly enough the summ of Christian faith and al things absolutly necessarie to be beleued explicitly I proue becaus as is shewed in the former Chapter it teacheth al such points and that it teacheth them clearly enough appereth by that it teacheth them in the plain and vsual sense of these words which is to teach plainly enough as can be by writing And this may be shewed by Induction though al the Articles of the Apostles Creed which a Catechimus Trident p. 13. conteineth al the points which are absolutly necessarie to be beleued explicitly and is called of the b
August serm 194. de Temp. See more infâ—a c. 24. Laude sec 11. § 11. Plessie de Eccles c. 4. Leo Epist â—om 13. See him 〈◊〉 de vnit c. 1. 3. 5. 7. 10. 11. 16. 18. 20. Fathers Regula fidei And of ordination the Councel of Trent sess 23. c. 3. saieth that by the testimonie of Scripture it is manifest that grace is giuen by ordâ—nation And sess 13. c. 1. professeth that Christ gaue his Bodie to his Apostles in plain and express words and in a most manifest sense And proueth al most al its Decrees of faith by manifest places of Scripture The same also teacheth S. Austin l. 2. de peccatorum meritis c. vlt I beleue that herein the authoritie of scriptures would be most clear if man could not be ignorant of it without loss of promised saluation And l. 2 de Doctrina Christiana c. 9. In those things which are plainly set down in scripture are found al which contein faith and manner of life In which words I note those If man that is if man could not be ignorant of it without loss of Saluation which clearly shew that he speaketh of things necessarie to be actually beleued of al men And in the second place he saieth not which contein al faith but which is necessarie to saluation and which before he had called Regula credendi And l. 3. c. 2. he saieth the Rule of faith is gathered out of the plainer places of scripture And the Rule of faith or Rule of beleif conteineth not al faith but al that is absolutly necessarie to Saluation For a Rule is not to contein but to regulate al. Regula dicta est eo quod recte ducit nec aliquem trahit D. 3. apuâ— Gratian. aliorsum 2. Nether is this contrarie to that which Fathers and Catholiks say that the Scriptures are hard or obscure First becaus to say that the Scriptures are easie for the summ of Christian faith and points by Gods apointment absolutly necessarie to be beleued explicitly of al is not to say absolutly that the Scriptures are easie but onely that they are easie in some parte and that a smal one too Secondly becaus a way may be said dangerous if in some parte it be so though not in al partes so the Scripture may be said hard and obscure if in some parte it be such Thirdly becaus though the Scripture may be easie to be vnderstood yet it may be hard to be infallibly sure that we rightly vnderstand it without the assurance of the Church THREE AND TWENTITH CHAPTER That the Scripture is necessarie to the better being of Christian faith 1. THat Scripture is necessarie to the better being of Christian faith is euident both by what the Apostle saieth 2. Tim. 3. Al scripture diuinely inspired is profitable to teach to reproue to instruct c. and also by what hath been saied in the former Chapter that it teacheth al points fundamental or absolutly necessarie to be beleued explicitly of al that it teacheth the most points of Christian faith in sending vs to the Church which teacheth them al. Besids it helpeth to remember better what we are to beleue it describeth what is the true Church and which are the Notes and giueth testimonie to her And it is a main confirmation of the true Christian faith and a great confutation of heresies contrarie to it and the onely armes proper to Christians which they haue against most heretiks For they denying the Infallibilitie of the Church Councels or Fathers and reiecting al testimonie of miracles leaue the true Christian Church no proper armes to fight against them but the Scripture which God hath made to be of so great esteem among Christians as S. Austin saieth None wil refuse Scripture who wil be accounted in anie sort a Christian And otherwhere No Christian wil goe against scripture no quiet man against the Church no man in his wits against reason And Vincentius Lyrinensis c. 39. addeth we must ether impugne older heresies only with scripture or auoid them being condemned by General Councels Moreouer it is not likelie that ether the holie Writers would haue been so careful to write or the Church to conserue the holie Scripture if it had not been thought to haue been in some sorte necessarie to Christian faith And what great necessitie soeuer some Protestants pretend that there is of Scripture Whitaker confesseth that there is no absolute necessitie of it and that some parte of Scripture helpeth though not to the being yet to the better being of faith And Chillingworth that it is not so much of the being of Christian doctrin as requisit to the wel being of it as we shewed c. 11. sec 2. which is but in other termes to say as we doe that it is but necessarie to the better being of Christian faith and religion So that indeed they make no greater necessitie of Scripture then we doe whatsoeuer they pretend in words as we shewed before that they say that the Scripture conteineth not so much as we say nor is more clear then we say it is yet becaus sometimes they pretend the contrarie we wil now answer to their obiections FOVRE AND TWENTITH CHAPTER Protestants arguments out of Scripture that it conteineth al points of faith ansvvered 1. THeir chiefest place out of Scripture that it conteineth al points of faith is 2. Tim. 3. Al scripture diuinely inspired is profitable to teach to reproue to correct to instruct in iustice that the man of God be perfect instructed to euerie good work out of which they inferr that the Scripture sufficiently teacheth al points of faith Catholiks answer First that S. Paul speaketh onely of the old Testament is as euident becaus much of the Newâ— was not then written as also becaus he saieth that Timothy had known it from his Childhood and he had not known the New Testament from his Childhood And if Protestants wil say the Old testament sufficiently teacheth al points of faith they make the New Testament needles which none of them dare say at least it were not necessarie For how can the New testament be necessarie if the old be sufficient And I think they wil not say the New Testament is not necessarie And that S. Paul speaketh of the New testament Protestants nether proue nor can proue wheras we proue plainly that he speaketh onely of the old Testament 2. Their second answer is that the Apostle saieth not that the Scripture is sufficient but onely saieth profitable And a thing may be profitable which is not sufficient Their third is that the Apostle saieth not that the Scripture is profitable to teach al things to correct al things to reproue al things to instruct in al things but simply to teach to correct to reproue to instruct so that by to euerie good work he comprehendeth not euerie particular good work but al kinds of good works as are teaching correcting reprouing instructing And so three waies they answer sufficiently