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.
OF THE AL-SVFFICIENT EXTERNAL PROPOSER OF MATTERS OF FAITH DEVIDED INTO TVVO BOOKES IN THE FIRST Is proued that the true Church of God is the Al-sufficient external Proposer of matters of Faith IN THE SECOND Is shewed the manifold vncertanities of Protestants concerning the scripture and how scripture is or is not an entire Rule of Faith By C. R. Doctor of Diuinitie 1. Timothe 4. The Church of the liuing God the pillar and ground of truthe At PARIS M. DC LIII THE PREFACE to the Reader 1. NAtural reason gentle Twoe waies to learn truthe Reader teacheth vs that what we can not know by ourselues we should learne by authoritie of others and according as their authoritie is vndoubted or probable toyeeld assured or probable assent therto and the same reason teacheth vs also that as the See infra l. 2. c. 8. sect 1. clear sight of God in heauen is supernatural to vs and far aboue the reach of our reason so is also the right way therto Wherfore as S. Devâ—â—l â—redendi 〈◊〉 16. 8. 17. Augustin rightly sayeth if God wil haue men come to him in heauen he must needs haue instituted some authoritie on earth for to direct them assuredlie in the right way becaus by reason we cannot finde way to heauen known by authoritie out that way Which authoritie must be infallible because otherwise it could not assuredlie direct vs as also becaus it is to direct vs by diuine faith which is altogether infallible And herein is Gods goodnes to be admired that he would bring men to heauen rather by authoritie and faith then by knowledg and reason becaus euerie one can beleeue but not euerie one konw hard matters And in al that is hitherto saied Catholiks and Protestants generally agree The controuersie between them is in whome God hath setled this assured authoritie for to direct and guide vs infallibly in our way to heauen 2. For Catholiks say that as God Authoritie setled in men at the first set this authoritie in his Prophets and Apostles so becaus they were not to liue with vs for euer he continueth it in his Church which he hath made his spouse the mother and mistres of the faithful the pillar and ground of truth his mistical body wherof Christ is head and the Holy Ghost the Soule who is to teach her all truth and in whose heart is alwaies Gods Word beleued in her mouth his word preached and in her hands his word written But Protestants becaus they can shew no Church before Luther who taught in substance the same waie to heauen which they doe as I haue otherwere Lib. 2. de Authore Protestâ— Ecclesia shewed by their own plaine and manifold confessions are forced to denie that God hath setled this infallible authoritie in his Church for to direct vs and guide vs infalliblie to heauen and doe grant her no more authoritie in matters of faith then a whâ—tat Cont. 1. q. 5. c. 20. l. 1. dâ— script 144. l. 2. p. 254. â—71 l 3. p. 435. mere humane enen in the b Laude sec 16. n. 26. 61. most fundamental points of al. Naie some of them saïe she hath c whitat Cont. 1. q. 3 c. 3. l. 1. de script p. 153. l. 2. p. 235. Caluin Actor 15 v. 28. See infra l. 2. c. 10. sec 2. and l. 1. c. 2. §. 8. no authoritie at al in matters of faith So they abase the authoritie or rather take awaie al authoritie in matters of faith from their Mother and Mistres in faith from the spouse of Christ from the pillar and ground of truth from her whose head Christ is and whose soule is the Holie Ghost who teacheth her al truth And this The roote of al heresie is the true roote of al heresies not to beleue that the true Church of God the pillar an t ground of truth whome the Holie Ghost teacheth al truth is an infaillible guide apointed by God to direct vs assuredly to heauen For euerie one would follow her none would oppose her whome they confess to be an infallible Guide 3. Protestants grant euerie one of the Prophets or Apostles to haue been infallible in matters of faith and yet cannot shew so mainie nor so plaine testimonies of Scripture for their infallibilitie as we can shew for the infallibilitie of the Church But al infallibilitie in matter of faith they wil put in the scripture as vsually al d Tâ—rtul dâ— prâ—wr c 15. Hilar l. ad Constant. August epâ—s 222. Hâ—eron in Galat. 〈◊〉 Sed infrâ— l. 2. c. 14. seq heretiks did because they wil vnderstand that as thy please and so indeed put al infallibilitie in themselues though nether scripture saith that itselfe is infallible nor was it written for aboue 2000. yeares before Moyses nor was it in al places or times when and where infallible faith was nor itself can shew the way to heauen to them that cannot read it nor sheweth that which Protestants account the most fundamental point of faith or al other points so clearly as it neede no interpreter See infra l. 2. c. 4. see 2. as we shal hear Protestants themselues confess 4. And can any reasonable man perswade himself that God hath setled al infallible authoritie forto direct men assuredly to heauen in that which he conffessth God neuer saied is infallible nor it was in al times or places where and when men were infallibly guided in their way to heauen which cannot by it self guide the greatest part of men which teacheth them not the most necessaire point of al nor al points so clearly as it need not some interpreter and yet say they withal God hath not giuen vs any infallible interpreter I add also that who follow it for their onlie guide in matters of faith haue no constancie nor vnitie in faith nor yet any hope of vnitie Is such â e See infra l. 1. c. 8. n. 6. one mens onelie assured guide to heauen 5. We produce the express word of God that his true Church is the pillar and ground of truthe and that the holie Ghost teacheth her al truth let Protestants produce the like express word of God that the book called scripture is the pillar and ground of truth and that it teacheth al truth You must saieth f Cont. Pra. â—eam l. 11. Tertullian proue as clearly as I doe Bring á proof like to mine And S. Augustin Read as plaine words as these are which we read to you Doe l. de vnis c. 6. 14. not bring vs your consequences or inferences of which we may â—ay with S. Augustin g Serm. 14. de verb. Apost This is a humane argument not diuine authoritie h See iâ—fra l. 25. 3. sâ—c 1. Protestants vse to say that al things necessarie to be beleued are expresly in scripture and need no inference and that faith relieth not on argument but on authoritie let
saied absolutly and without anie condition as wel of the successors of the Apostles as of the Apostles themselues who heareth you heareth me Therfore absolutly and without anie condition both Apostles and their successors are infallible For we cannot be deceaued by Christ by anie way that we heare him The antecedent is euident by Christs words which are absolute and haue no condition anie more for the Apostles Successors then for the Apostles themselues The consequence also is euident For who absolutly are such as hearing them we heare Christ are absolutly infallible And this consequence those Protestants saw who denied these words to be at al meant of the Apostles Successors For they saw that if Christ saied absolutly of them as wel as of the Apostles who heare you heare me Laude p. 65. 91. they must need be absolutly and not meerly conditionally infallible Lastly ProtestaÌ„ts do not grant euen conditional diuine infallibilitie but onely humane to Pastors and yet Christ here speaketh of diuine infallibilitie for such was the infallibilitie of the Apostles and such must needs be theirs whome who heareth heareth Christ For who are such as who heareth them heareth Christ are such as Christ speaketh by and such as Christ speaketh by are doubtles infallible For Christ cannot speak vntruthes by anie whom soeuer L. 1. de scrip p. 109. And as Whitaker saieth What is the Church speaking the word of God but the mouth and tongue of God 11. And al the aforesaied places of Scripture and arguments made proue indifferently that the true Church of God can no way err in points of faith ether vincibly or inuincibly others peculiarly proue that she cannot err vincibly or sinfully in anie point of faith As where Scripture testifieth that Hel gates Math. 19. O â—eae 2. Rom. 13. 1. Cor. 12. Michea 4. Lucaâ— 57. Psal 2. 27. 32. Hebr. 32. Galat. 4. shal not preuaile against her or calleth her the Spouse of Christ the bodie of Christ Christs kingdom Christs Inheritance Christs Temple our mother which bringeth vs forth to Christ For sinful error in anie point of faith is the sin of Heresie which is a gate of Hel and S. Gâ—egor in psâ—l 5. Poeniten which destroieth both the vnitie and substance of sauing faith and of the true Church as we haue proued at large parte 1. l. 2. c. 2. seqq and need not here repeate For hauing clearly proued already that the true Church cannot err at al in points of faith we need not proue that she cannot err in them vincibly or sinfully Wherfore we wil now proue out of Gods promises made in the Scripture to the Church that she cannot err in points of faith SIXT CHAPTER That the true Church of God is infallible in al points of faith proued by Gods promises to her 1. IOAN c. 14. v. 16. Christ saieth I wil request my father and he wil giue you an other Paraclet for to abide with you for euer And v 26. The Paraclet The Holie Ghost whome the Father wil send in my name shal teach you al things and suggest vnto you al things whatsoeuer I shal say vnto you And c. 16. c. 13. when the holie spirit of truth shal come he shal teach you al truth Behold a most large promise of Christ to the Church that the Holie Ghost shal be for euer with the Church and shal both teach and suggest her al things al things what soeuer Christ shal say Al truth Therfore she cannot err in anie thing which Christ taught or in anie truth And Whitaker cont 1. q. 3. c. 11. calleth these most clear and most certain testimonies To this Protestants make three answers al opposit one to the other The first Vvhitaker â—ont 2. q. 4. c. 2. Laude seâ— 25. p. 165. Pâ—tter seâ— 5. p. 59. Chilling c. 3. § 71. and most common is that Christ promiseth not that the Holie Ghost shal teach the Church al truth of faith but onely al truth which is absolutly necessarie to al. This limitation of al truth of faith to al truth absolutly necessarie to al First is new for no ancient Author is alleadged for it Secondly it is voluntarie For it hath no ground in the text but is voluntarily shaped according to their opinion That the Church cannot err in fundamental points but in other points she may Thirdly it is violent for it is as to expound al truth by not al truth Fourthly it is iniurious to the Apostles to whome it was personally made as if Christ had not here promised to teach them al truth of faith whatsoeuer but onely fundamental Fiftly it is contrarie to the Fathers For Phoebadus l. contra Arianos saieth when Christ saieth al truth surely he excludeth none Sixtly al points of faith are absolutly necessarie to al to be beleued at least virtually and also actually if they be sufficiently proposetd as we haue clearly proued in the former q D 2. c. 3. 1 lb. l. 2. c. 3. parte and Protestants sometimes confess And though there be but some points which are absolutly necessarie to be beleued actually of al yet seing as Protestants confess none knoweth precisely which they are what good would it doe to Christians to know that the Church cannot err in them Do not Protestants confess that al diuine reuelations without exception are necessarie to be beleued when they are sufficiently proposed as I shewed parte 1. l. 1. c. 25. N'ay doe not they confess that al diuine reuelations are fundamental to faith when they are sufficiently proposed as I shewed ibid. l. 2. c. 25. How then can they think that the Church can err in anie point of faith sufficiently proposed Doth not Chillingworth in his answer to the preface n. 6. say that we are bound See Pâ—tter â—c 7. p. 103. by the loue of God and the loue of truth to be zelous on defence of truths that are anie way profitable though not simply necessarie to Saluation Our Sauior himself hauing assured vs that he that shal break one of his least commandments and shal so teach men shal be called the least in the kingdom of heauen And wil not Christ teach his Church al truthes profitable to saluation or suffer her to teach contrarie to anie of his least commandements Doth not Whitaker Controu 2. q. 4. c. 2. say that the Church erreth not in those things which are necessarie to anie And are such things absolutly necessarie to al men Doth not Laude Relat. sec 38. n. 25. say that beside the foundation common to al there be things necessarie to manie particular mens Saluation and wil Christ suffer the Church to err in things necessarie to manie particular mens saluation As he doth if he suffer her not to err but in the foundation common to al. I omit here Laude his fond distinction sec 16. n. 28 That Christ promised an infallible assistance to his Apostles but onely a fitting assistance to their successors
confessions for it is so euident as they are forced sometimes to confess it TENTH CHAPTER That Protestants doe manie vvaies confess that the true Church of God is Infallible in proposing matters of Faith 1. IT is so euident that the true Church of God is Infallible in proposing matters of faith as Protestants doe manie wayes confess it though it doe quite ouerthrow their cause becaus themselues acknowledg that for manie ages she hath opposed their doctrin whose confessions I wil endeauour to set down in order For first they plainly and absolutly grant that the Church cannot err in matters of faith Luther l. de seruo arbitrio to 2. fol. 438. Thus hath our Creed I beleue Not in the least article the holie Catholik Church that it is imposâ—ible for her to err in the least article Respons ad Syluestrum tom 1. fol. 177. I shal be an heretik if I hold it not after the Catholik Church hath determined it Ibid. The vniuersal Church cannot err as the Cardinal of Cocciustom 〈◊〉 p. 140. Cambray proueth most learnedly Libro de decem Praeceptis The Church cannot err it is gouerned by the holie Ghost In Resolutionibus Do we not see how watchful Christ is in his Church that he suffereth not them to err Tom. 7. German fol. 562. The Church nether ought nor can lie no not in the least Not in the least matter matter seing God is the mouth of the Church and God cannot lie so nether the Church can And lib. de potestate Bellarm. l. 3. de Verbo Dâ—â— c. 5. Papae We are not certain of anie priuate man that he hath reuelation from the father but the Church it iâ— of whom we may not doubt Melancthon Respons ad Clerum Coloniensem to 2. p. 113. Let the earth swallow me and al Etna ouer whelme me before I fight with the Church of God We sphalus in Hospin parte 2. Histor Sacram. fol. 237. â—h Church Not in doctrin of God can not err in doctrin Thus Luther and Lutherans 2. Caluin 4. Instit c. 1. § 3. we are Seâ— alâ—o c. 8. §. 12. sure that we shal alwayes haue truth whiles we are in the lapos the Church lib. de scandalis p 102. I willingly add that the sense of the Church is so ioined with the true doctrin of the law and Gospâ—l that she is rightly iudged a faithful teacher and Interpreter of it And in Antidoto Concil sess 4. None of vs but submitts his writings to the iudgment of the Church Sadeel ad Repetit Turiani loco 30. p. 643. If the Church be the ground of truth as Paul auoucheth if faith be the fundation of the Church as Ambrose affirmeth it followeth that whersoeuer the true Church is there true faith is Moulins l. 1. contra Peron c. 1. It is true that who is assured that he is in the true Church is assured that he hath true faith and doctrin 3. Cranmer in Fox Acts p. 1709. I am readie in al things to follow the iudgment of the most sacred word of God and of the holie Catholik Church Latimer Ibid. p. 1603. I confes there is a Catholik Church to the determination of which I wil stand Philpot. ibid. p. 1637. I doe not think the Catholik Church can err in doctrin P. 1640. If they can proue themselues to be the Catholik Church I wil neuer be against their doctrin but reuoke al that I haue saied Ridley ibid. p. 1597. I acknowledg an vnspotted Church in the which no man can err Whitaker controu See Vvhitaker â—ont 1. q. 5. c. 3. q. 3. c. 5. cont 2. q. 4. c. 2. l 2. cont Bâ—â— sect 1. 2. q. 5. c. 18. It cannot hold anie heretical doctrin and yet be a Church Ibid. Truth maketh the Church and the Church teacheth where is truth and which is truth C. 19. which place 1. Timoth. 3. sheweth that truth abideth alwaies in the Church nor can be separated from her other companies may err but it is proper and a Note of this companie that it can not err as they confess Ibid. this place Isaiae 53. sheweth that true preaching of the word shal be perpetual in the Church And controu 4. q. 4. c. 2. The Church is the Mistress of faith and manners to her al must submit And l. 3. de Scriptura p. 453. They slander vs that we make the iudgment of the Church merely humane P. 412. Tradition was once of the same authoritie as Scripture is now White in his way p. 79. No man denieth but that it is a good way not to be deceaued in an obscure question to ask and follow the Iudgment of the Church so it be the true Church P 80. The Church is to vs a witnes and vpholder of the faith and alwaies preserueth it which we denie not P. 67. These words be tolerable The doctrin teaching and beleif of the true Church Infallible rule is the infallible Rule in al points to be followed In his defence p. 318. wee wold frâ—ely grant this conclusion if his meaning weâ—e no more but that the doctrin and faith of the vniuersal Church is the Rule of faith See him also p. 339. â—ulk in Ioan. 14. Nota 5. The true Church of Christ neuer fals into Apostaâ—ie heresie or to nothing Therfore it is an impudent slander we say so Feild in Appendice part 1. p. 69. Nether D. Humfrey nor we condemne the Vniuersal Madnes to condemne the Church Church but think it verie madnes so to doe Laude sec 20. p. 142. A verie dangerous thing it is to crie out in general tearmes The whole Catholik Church can err sec 18. p. 139. We hold that the Church neuer fals into heresie That the whole visible Church neuer fals into heresie we most willingly grant sec 16. p. 113. First comes in the tradition of the Church the present Tradition of the Church is not heretical Church so it is no heretical or schismatical beleif sec 36. p. 344. we doe relie vpon the infallible authoritie of the word of God and the whole Catholik Church Ibid. p. 346. T is true that after à General Councel is ended and admitted by the whole Church is then infallible Moulins in Arnolds flights c. 8. It is fals that we say simply The Church can err Andrews Respons ad 1. Epist Molinei Arrius his name is iustly in the Catalogue of Heretiks becaus he opposed the consent of the Vniuersal Church Chillingworth c. 2. § 124. p. 100. That the liuing Iudge in the Iewish Church had an infallible direction is that which the Doctor Potter attributes to the Iews Potter sec 2. p. 25. The high Priest had an absolutly infallible direction If anie See Chilling c 2 p. 106. such promise from God to assist the Pope could be produced his decisions might then iustly pass for oracles without examination Ibid. p. 34. The Catholik Church is the faithful keeper of al
How shal they preach vnles they be sent And then inferreth Therefore faith is of hearing Wherefore he maketh hearing of lawful preaching the word of God as necessarie a cause ordinarily speaking of beleuing as mission is a necessarie cause of lawful preaching And lawful preaching is not out of the true Church And truly said Stapleton contr 4. q. 3. art 2. The compleat formal Compleat formal cause of faith L. 2. de Saâ—ram c 25. omnium dogmatum firmitas pendetab authoritate praesentis Ecclesiae Epiphan in Ancorato Hieron cont Lucifer Cyril Catech 17. cause of our faith ordinarily speaking is God reuealing by the Church and Bellarmin l 3. de Verbo Dei c. 10. The secondarie foundation of faith is the testimonie of the Church But the formal cause and secondarie foundation is doubtles necessarie to faith in ordinarie course which is al the necessitie we speak of And this must those fathers mean who did read in the Greed I beleue in the holie Church for to beleue in one is to make his authoritie a formal cause of beleef and also waldensis who tom 1. l. 2. c. 21. saieth that the testimonie Io. de Ragusio de com sub vtraque specâ—e Ecclesiam non errare simplâ—â—â—ter primum in doctrina fides of the Catholik Church is the obiect of Christian faith to wit the formal external obiect for the material obiect is al reuealed truth And falsly saieth Whitaker l. 1. de Scrip. p. 175. Faith is not of hearing the voice or authoritie of the Church but of Gods word For the Apostle saieth plainely that faith is of hearing and hearing of lawful preaching of Gods word Wherfore he must no more exclude lawful preaching from a cause of faith then we exclude the word of God For the word of God is that which faith beleueth and lawful preaching is the external formal cause wherefore we beleue it And Whitaker himself loco cit is forced to confess that the voice of the Church is an instrumental cause of faith And if an instrumental cause surely a necessarie cause in ordinarie course and faith is of its instrumental cause and consequently of the voice of the Church Ibid. p. 11â— he saieth hearing is the mother of faith Item p. 121. The Church by the preaching of the Gospel begetteth vs to Christ And p. 118. The Church is the mother of beleuers and how mother of beleuers if not necessarie Is not a mother necessarie And p. 69. I most willingly grant that the external iudgment of the Church is a help and means to engender nourish and confirme faith instituted of God and necessarie for vs. And if necessarie for vs we can haue no faith without it controu 2. q. 5. c. 19. By preaching of the Gospel we come to faith and neuer without The Church is the schoole of the faithful and maketh faithful by preaching of the word as by a necessarie and ordinarie meanes If anie obiect that then deaf men could not haue faith I answer First that deaf men can nether read Scripture becaus without hearing they cannot know what letters signifie Secondly that deaf men haue not anie ordinarie meanes of faith For as S. Austin saieth l. 3. contra Iulianum c. 4. The defect of deafnes hindereth faith it self witnes the Apostle faith is of heaâ—ing Porter sec p 104. Some are inuiâ—â—â—bly disabâ—ed from faith Wherfore if God wil haue such to beleue actually he prouideth them of some extraordinarie meane And this proof I confirme out of the Confession of Bohemia and diuers Protestants who as we shal see hereafter out of this place doe proue that preaching and ministerie b C. 14. of the word are necessarie to engender faith 2. Secondly I proue that the true Church is a necessarie proposer of al points of faith out of her forsaied proprietie that she is the pillar and ground of truth 1. Tim. 3. For the pillar and ground of truth is necessarie to vphold truth The true Church is the pillar and ground of Truth Therfore she is necessarie to vphold truth The Maior seemeth euident by it self For how can the pillar and ground of a thing be not necessarie to vphold that whereof it is the pillar and ground The Minor is the Apostles words And Caluin vpon this place saieth the Church in respect of men doth sustein truth And Whitaker controu 2. q. 5. c. 19. The Church doth sustein preach and propose truth to others l. 1. de scrip p. 112. The Church doth sustein diuine truth that it fal not wholy among men But what susteineth a thing is necessarie to it 3. Thirdly I proue The same out of her office to be witnes to Gods truth For witnesses are necessarie for to beleue that which they are appointed to testifie The Church or the Pastors of the Church are appointed by God to be witnesses of his truth Therfore they are necessarie The Minor is proued before And the Maior is euident For vnles witnesses were necessarie to assure vs of the truth wherof they are witnesses there were no need to a point them For what need is there to appoint such as are needles and such witnesses are needles without whome wecaÌ„be assured of the truth 4. Fourthly I proue the necessities of the Churches proposing matters of faith out of the ends for which Protestants as we saw c. 8. n. 2. confess the Church was instituted by God to wit to be Mother Mistres and guide of Christians in matters of faith For doubtles what is such is necessarie But now let vs proue the same by the holie Fathers TWELFT CHAPTER That the true Church of God is a necessarie proposer of al points of faith proued by holie Fathers 1. S. Cyprian l. de vnitate It is the Church by whose trauail we are borne with whose milk we are nourished with whose spirit we are animated But such a one is a necessarie proposer of faith S. Ireney l. 3. c. 4. What if dispute had been of some smal matter should we not haue recurred to the most ancient Churches and receaued from them what is certain of this present question Which made Whitaker cont 1. q. 3. c 9. to grant that the authoritie of the Church is a firme compendious Demonstration of Canonical scripture But Ireney saieth more that it is a necessarie demonstration Tertull. praescrip c. 21. What the Apostles preached what Christ reuealed to them here I wil prescribe that it ought not to be proued otherwise then by the same Churches which the Apostles erected For Which words Whitaker l. citato granteth that Tertullian made this prescription that the doctrin of the Apostles was not to be proued anie other way then by the Churches which they founded And if by no other way then the Churches testimonie is necessarie 2. S. Augustin contra Epist Fundam c. 5. I must needs beleue this book of the Acts if I beleue the Gospel seing the Catholik authoritie doth commend to me
Whitaker contro 1. q. 3. c. 11. and l. 1. de Script c. 3. p. 44. and l. 2. c. 10. sec 4. Pareus l. 3. de Iustif c. 3. and 8. to which I ad that Beza in colloquio Montisbelg p. 407. saieth of extraordinarie means by which faith is infused we haue no testimonie in Scripture Wherfore they can haue no faith that Luther had his faith by anie extraordinarie means or otherwise then Suencfeldius Anabaptists and Enthusiasts pretend that they had theirs And hence also appeareth that Protestants nether take the right way which God hath apointed and the Scripture plainly declareth for to learn true faith and diuine truth by Protestants take noâ— the right way to get right faith nor wil learn them of those whome God hath apointed to teach and shew them For the onely way which God in ordinarie course hath apointed and the Scripture declareth to learn true faith by is by hearing Rom. 10. and the persons whome they are to hear are lawfully sent Preachers ibidem the Successors of those of whome Christ saied Who heareth yee heareth me Luke 10. and whome he hath put in his Church for consummation of Saints Ephes 4. and whome he hath made the pillar and ground of truth 1. Timoth. 3. But Protestants seek truth by their reading or by their discoursing or inference and not of Pastors or of the pillar or ground of truth and therfore no meruel if they neuer finde truth whiles they wil not seek it how and where it is to be found For where should truth be sought or found but at the pillar and grouÌ„d of truth And who seek it not there are neuer like to finde diuine faith but at most humane beleef And Chillingworih therfore often times L 36. 37. 62. 73. 112. 117. professeth that Protestants haue onely humane and moral certaintie such as they haue of profane stories no infallible or certainly vnerring beleef and that they haue as great reason to beleue there was a Heurie eight as that Iesus Christ suffered vnder Pontius Pilat To such prophane credulitie or rather incredulitie are they fallen who seek not truth at the pillar and ground of truth which is the Church Vvhitaker l. 1. descrip p. p. 8. 43. Chilâ—ng c. 2. n. 12. but profess that they wil first seek truth and then the Church which is as much as if they said they wil seek first the end and afterwards the onely means to come to it But now let vs proue that Protestants doe some times grant that the authoritie of the Church is euen diuine or diuinely infallible FIFTEENTH CHAPTER That Protestants doe diuers vvaies confess that the authoritie of the Church in matters â—f faith is diuine or diuinely infallible 1. IN the former Tenth Chapter we shewed that Protestants doe often times confess that the Church is infallible at lest in fundamental points of faith now we wil shew that some times they confess that she is also diuinely infallible that is infallible by Gods diuine efficacious assistance And indeed it cannot be conceaued how she can be infallible in anie kinde of supernatural and diuine matters and not be diuinely infallible in them that is infallible by Gods diuine efficacious assistance For by herself or her natural power she cannot so much as know them much less be infallible in them 2. Caluin in Luc. 10. The testimonie of our Saluation giuen by men sent of God is no less then if he spoke from heauen The same saieth confessio Bohemica c. 14. Apologia Confess Augustanae c. de Poenitentia perkins in Reformed Catholik cont 3. c 3. and others Whitaker l. 3 de Script p. 4â—6 when the Church giueth testimonie to the Scriptures surely this testimonie is diuine because God is the author Testimonie of the Church diuine of this testimonie Behold the testimonie of the Church is diuine and that becaus God is Author of it Nether can he by the testimonie of the Church mean the truth testified by her becaus that were to equiuocate and also to grant no more her testimonie to be diuine then is the testimonie of anie priuat man of the Scriptures Wherfore by the Churches testimonie he must needs mean The Churches testification of the Scriptures or her act of testifying them to be diuine and so is no priuat mans testification diuine though he testifie the same which the Church testifieth And contr 1. q. 3. c. 11. Stapleton saieth the iudgment Iudgement of the Church diuine of the Church is diuine be it so let the iudgment of the Church be diuine We enquire not now whether the iudgment of the Church be diuine in it self but how we know that it is diuine Which supposeth that the Iudgment of the Church is diuine for we cannot know that it is diuine if it be not such indeed And ibid. we confess that the iudgment of the Chuch is in some sorte diuine not simply but in some parte when the testimonie of the Church conspireth with the testimonie of the holie Ghost then we confess it is diuine Where by Iudgment he cannot mean the truth iudged by the Church but her act of iudging both for what we said of testimonie of the Church as also becaus he saieth her iudgment is not simply diuine wheras Gods truth iudged by the Church is simply diuine and not onely in parte And the same Whitaker l. 2. de Script c. 7. p. 246. Ministers of the Church are instruments of the holie Ghost and endued with diuine Ministers endued with diuine authoritie authoritie to gouern the Church committed to them Where is plainly granted to Ministers diuine authoritie to gouern the Church and if to gouern why not also diuine authoritie to testifie that to be diuine truth which they teach Is it not as necessarie to the Church to be rightly taught as to be rightly gouerned And if as necessarie why not diuine authoritie granted as wel for the one as for the other And Authoritie of sâ—ripture equal to Christ contro 1. q. 3. c. 11. p. 328. The authoritie of the Scripture is no less then the authoritie of Christ himself And yet the Scripture is a create thing as wel as the Church is Powel l. de Adiaphoris p. 7. Such indifferent things as by the Church haue been lawfully and orderly instituted are so far humane as they are also diuine therfore haue more then humane authoritie yea plainly diuine And if things instituted by the Things instituted by the Church plainely diuine Church haue plainly diuine authoritie surely she hath diuine authoritie to institute them For humane authoritie can institute nothing which is plainly diuine Nether do I think that anie iudicious Protestant wil denie that the Authoritie of the Church to preach Gods word and administer his Sacraments is truly diuine becaus our Sauiour Mathew the last saieth Al power in heauen and earth is giuen to me wherfore going teach al nations baptizing them c. And what
need had he to say Al power in heauen and earth was giuen to him for to giue mere humane power to his Apostles and also what humane power could be fit or sufficient to teach and administer diuine word and Sacraments And if Christ gaue to his Apostles true diuine authoritie to preach his word and administer his Sacraments he gaue them also true diuine authoritie to testifie that it was his word and Sacraments which they administred becaus the end of their preaching was to perswade men that it was his word and Sacraments which they administred and God giuing diuine authoritie to the means must needs giue the like authoritie to the end becaus he more desireth the end then the means and therfore wil not giue less authoritie to obtaine the end then he doth to obtain the means 3. Secondly Protestants say manie things of the Churches authoritie which must needs argue it to be diuine For Whitaker l. 1. de Script p. 11. and 19. saieth It is sacriledg not to receaue the Churches testimonie of the Sacriledg not to receaue the Churches testimonie Scriptures Tailor l. of libertie of prophesying sec 9. n. 2. The authoritie of the Church is diuine in its original for it deriues immediatly from Christ Potter sec 1. p. 10. The good Spirit of truth and loue euer assists and mantaines that great bodie the Catholik Church Sec. 5. p. 20. The whole Church cannot so err as to be destroied For then our lords Promise of her stable edification shold be of no value P. 21. Nor hath the Church vniuersal the like assurance from Christ that she shal not err in vnnecessarie additions as she Assurance from Christ hath for her not erring in taking away from the faith what is fundamental and necessarie It is comfort enough for the Church that the lord in mercie wil secure her from al capital dangers P. 22. That the Church shal neuer be robbed of anie truth necessarie to the being of the Church the promses of Christ assure vs. P. 30. Their General councels authoritie is immediatly deriued and deriued and delegated from Christ Laude in his Relation sec 21. p. 170. That the whole Church cannot err in doctrins absolutly fundamental seemes to be clear by the promise of Christ Mathew 16. The gates of hel c. Ibid. This power By Christs â—romise of not erring is in it partely by this promise of Christ Sec. 16. p. 61. The vniuersal Church deliuers those supernatural fundamental truthes by promises of assistance Sec. 33. p. 231. For this necessarie truth the Apostles receaued the promise for themselues and the whole Catholik Church Sec 38. p. 355. The Catholik Church of Christ Infallible assistance promised in things absolutly necessarie onely had infallible assistance promised And Chillingworth c. 5. p. 277. That there shal be by diuine prouidence preserued God hath promised absolutely in the world to the worlds end a companie of Christians who hold al things precisely and indispensably necessarie to saluation and nothing ineuitably destructiue of it this the Doctor affirmeth that God hath promised absolutely And is her authoritie not diuine which not to receaue is sacriledg Is not she diuinely infallible who is infallible by Christs absolute promise and the Spirit of truth his efficacious assistance What mean we by Diuinely infallible but infallible in this sort Doth not Laude sec 16. p. 91. say That so great assistance of Christ and the B. spirit as is purposely giuen to that effect that the authoritie of anie companie be diuine and infallible enough And doe not the forsaid Protestants confess that such assistance of Christ and of the B. Spirit is purposely giuen to the Church in fundamental points of faith How then can they denie that her authoritie in such points is diuine and she diuinely infallible in them 4. Thirdly Protestants are sometimes ashamed to say the Authoritie or testimonie of the true Church is mere humane and doe but restrictly say that it is diuine Whitaker contro 1. q. 3. c. 11. p. 331. It is a slander that we make the Iudgment of the Church mere humane which surely is fals Laude in his Relat. sec 16. n. 19. The tradition of the present Not more humane Church is not absolutely diuine And n. 21. The voice of the Church is not simply diuine Sec. 10. n. 11. The Churches authoritie is not simply diuine Sec. 19. n. 1. The testimonie of the present Church is not simply diuine Potter Sec. 5. p. 15. That the Church is infallible we doe not absolutely deny we onely deny the Church to be absolutely infallible Which is tacitly to confess that the authoritie or testimonie of the Church is truely diuine in some degree For what is not meerly humane and onely denied to be simply diuine is in some degree truly diuine And what authoritie is in anie degree truly diuine by Gods special assistance implieth contradiction to deceaue But why doe Protestants vse these ambiguous and equiuocal termes not simply not absolutely which they condemne in others and doe not speak out and Vvhitaker l. 3. p. 419. Laude Relat sec 33. p. 247 tel plainly whether authoritie of the Church in matters of faith be truly diuine by Gods efficacious assistance or no. For if it be truly diuine in anie degree by Gods efficacious assistance that sufficeth to vs becaus it implieth contradiction that such diuine authoritie should deceaue or be deceaued And as Chillingworth c. 3. § 33. p. 175. saieth The Apostles could not be the Churches fundation without freedom from error in al those things which they deliuered constantly as certain reuealed truthes For if once we suppose they may haue erred in some things of this nature it wil be vtterly vndiscernable what they haue erred in and what they haue not And in like manner I say of the Church That she could not be the pillar and ground of diuine truth without freedom from error in al things which she deliuereth as diuine truthes 4. Fourthly they grant that the The Rule of faith tradition and doctrin of the Church is the rule of faith and of iudging controuersies by White in defense of his way c. 3. p. 339. I grant that the doctrin of the Pastors of the true Church such as succeed the Apostles is the rule and means of faith And c. 37. p. 356. That the Churches doctrin is the rule I deny not Chillingworth l. 2. n. 155. Vniuersal tradition is the rule to iudge al controuersies by And c. 3. p. 148. We beleue canonical books vpon vniuersal tradition But the doctrin or tradition of the Church could not be the rule of diuine and infallible faith or of iudging controuersies in such faith if it were not also diuine and infallible For a rule must be as diuine and infallible as that is which is ruled by it And as Chillingworth saieth c. 3. p. 148. cit An authoritie subiect to error can be
not By. which books be Canonical by anie other testimonie then of the Church And c. 8. Austin indeed saieth he was held in the Church for testimonie of Catholiks and consent of Nacions But as himself saieth l. 1. de Script p. 39. To beleue for the Church and for the Churches For sheweth the reason of beleef authoritie sheweth the cause and reason of beleef The same he saieth p. 46. And Chillingworth c. 2. p. 68. To say we receaue the books of the new So doth Becaus testament commonly receaued becaus they are so were indeed to make Commonly receaued a rule or reason to know the Canon by And indeed as I saied before what other kinde of cause of beleef can these particles Becaus or For signifie but some formal cause of beleef And the same Chillingworth c. 3. p. 152. It followeth not that becaus the Churches authoritie is warrant enough for vs to beleue some Vvarrant enough for to beleue doctrin touching which the Scripture is silent therfore it is warrant enough to beleue these to which the Scripture seemes repugnant Now the doctrins which S. Austin receaued vpon the Churches authoritie were of the first sorte Which is plainly to confess that S. Austin receaued some doctrins vpon the Churches authoritie and that the Churches authoritie is warrant enough to beleue doctrins of which the Scripture is silent But authoritie which is warrant enough to beleue is a formal cause of beleef Laude also sec 16. p. 102. The key that lets men into the Scriptures euen to this The key knowledg of them That they are the word of God is the tradition of the Church And p. 107. The testimonie of the Church is a subseruient cause to lead to knowledg of the author of Scriptures And what is the key of beleef but a formal cause of beleef or what subseruient cause of beleef can testimonie be but a formal cause Hooker also l. 2. § 7. granteth that the authoritie of the Church is the key which openeth the dore into The dore the knowledg of Scripture And Poâ—ter sec 5. p. 6. The testimonie of the present Church is the key or dore which lets men into the knowledg of diuine misteries And what is the key or dore in matters of beleef but some formal cause of beleuing them For as I said before what cause of beleef can testimonie or authoritie be but formal Wherfore if not in words in effect and deed they grant the testimonie or authoritie of the Church to be a formal cause of faith Ad in vaine they denie the name when they grant the thing For August 9. de ciuit c. vel l. 2. contr Crescon c. 2. l. 2. ad Bonif. c. 5. Caluin 2. Instit c. 2 §. 7. l. 4. c. 3. truth consisteth not in words but in things 3. Secondly they often times grant that we beleue By the Church by the testimonie of the Church and By the preaching of the Church Whitaker l. 1. de Script p. 39. We beleue by the Church by the preaching of the Church Ibid. p. 46. That we cannot beleue but by the testimonie of the Church is no question betwene vs. Contr. 2. q. 3. c. 3. p. 317. Manie beleue these Scriptures by the Church Which he repeateth p. 316. and 320. where headdeth God reuealeth by the Church as by aministerial means But in matter of beleef To By testimonie and for testimonie is al one cause beleue by or for authoritie by or for testimonie is al one kinde of cause becaus Authoritie or testimonie can be no other kinde of cause of beleef but formal nor beleef can haue anie other formal cause but Authoritie or Testimonie Wherfore the Scripture often times saieth men beleued by Ihon Baptist by the Apostles by the Prophets meaning for their testimonie or authoritie And so we say we beleue by witnesses or for their testimonie Becaus when the word Bâ— is said of Authoritie or Testimonie in respect of beleef it can signifie no other cause then For doth in the same matter to wit formal Wherfore seing the causal particle By doth signifie that Authoritie or Testimonie is some kinde of cause of beleef it must needs signifie the same kinde of cause which For in that matter doth signifie as it is al one to say we know the conclusion by the premises and for the premises but yet with this difference that By more signifieth a subordinat cause of beleef then For doth and therfore it is oftener said in the Scripture men beleued by the Apostles or by the Prophets then for them Though in other matters By may signifie a different kinde of cause then For doth And that By and For in matter of beleef signifie the same cause of beleef Whitaker tacitly granteth in that he often times denieth that we beleue by the Church or by the testimonie of the Church and saieth l. 1. de Script p. 7. What then Protestantâ— denâ—e we beleue by the testimonie of the Church Stapleton Dost not thou say that we are certain by the Church that this or that Scripture is diuine This thou saiest is that which properly is in question Did I say think put or ascribe to thee or thine anie other thing when I sought the true state of the question Behold how plainly he confesseth that the true state of the question between him and Catholiks is whether we beleue the Scripture to be diuine by the testimonie of the Church though in other places he would put a great L. 1. de script p 39. 46. difference between beleuing by the testimonie and for the testimonie of the Church And ibid. in Margine To beleue by the testimonie of the Church is the plain heresie of Papists 4. Thirdly Protestants grant the Church of God is apointed by him to be witnes of his diuine truth as I shewed before c. 5. n. 6. But a witnes is by his authoritie and testimonie a formal cause of beleuing what he witnesseth and the onely end of a witnes is to cause beleef And this confesseth Caluin in Acts c. 20. v. 21. saying Testimonie is interposed to take away al doubt that is to beleue firmely And out of that which hath been shewed in this Chapter it is euident that if not in words indeed and effect Protestants doe grant that the authoritie or testimonie of the Church is a formal cause of diuine faith and as I said before to grant the thing and denie the word or name is but follie For what doe we mean when we say the Church is a formal subordinat cause of faith then what they haue saied and granted Thus haue we proued that euen by the confession of Protestants the Church of God is infallible at lest in fundamental points of faith and also diuinely infallible by Christs absolute promise and the holie Ghosts assistance and also that her authoritiein matters of faith is a formal cause of faith though subordinat to Gods
of the Church to be necessarie for to beleue it For faith is said to be of hearing of the word of God lawfully preached The Church is called the pillar and ground of truth she is accounted Gods witnes her voice Christs voice her Pastors are accounted Gods Legats and apointed by God to keep men constant in faith Al which doe shew not onely that the Churches preaching is necessarie to beleue but that also her authoritie or testimonie is necessarie And al authoritie or testimonie is a formal cause of beleif becaus That we beleue Chilling c. 1. n. 7. we ow to authoritie And Protestants define faith to be an assent to diuine Reuelations vpon the authoritie of the Reuealer And doubtles à Reuealer is a liuing and intellectual person not a dead letter Whitaker also as I before cited Authoritie is the foundation of faith â—aith relieth vpon authoritie Herevpon S. Austin l. contra Epist Fundam c. 4. and 5. professeth that authoritie held him in the Catholik Church That Christ by miracles got authoritie and by Authoritie deserued beleef That religion can no way be rightly gotten but by authoritie And otherwhere De vtil cred c. 17. Epist 5. 6. that in the Church is the height the top the castle of authoritie and that her authoritie is most firme And l. 2. contra Crescon c. 32. I receaue not what Cyprian held of baptizing heretiks becaus the Church doth not receaue it l. 2. de Doctrin Christiana c. 8. The books of wisdom and Ecclesiasticus are to be accounted Prophetical becaus they haue been admitted into authoritie l. contra Epist Fund c. 5. Which books of the Acts I must needs beleue if I beleue the Gospel becaus both Books Catholiks authoritie doth alike commend vnto me In which places he plainly maketh the authoritie of the Catholik Church a sufficient external cause of his beleif or not beleif 9. Reason also sheweth the same For if God would haue vs to beleue his misteries it is most likelie he would apoint on earth some external authoritie subordinat to his supreme authoritie for which we should beleue them Whervpon S. Austin l. de vtilit Credendi c. 16. saied If God haue Prouidence of mankinde we ought not to despaire but that he hath apointed some authoritie on which we relying as on a sure step may mount to God And this authoritie he saieth is the authoritie of the Church But the authoritie on which we relie is doubtles some formal cause of our beleif Protestants also sometimes confess the same For thus Chillingworth c. 2. Scripture beleued for the Churches authoritie p. 96. It is vpon the authoritie of vniuersal tradition that we would haue them beleue Scripture The same he hath p. 69. Whitaker Contro 1. q. 3. c. 7. We are forced by the Churches Forced to beleue authoritie to beleue these books to be Canonical And if her authoritie can force vs to beleue it is a sufficient cause of beleef And l. 1. de Script p. 15. We may be forced by the authoritie of the Church to acknowledg the Scripture P. 72. The Church is Mistres and Guide of our faith P. 87. I am à Disciple of the Church I acknowledg her my Mother P. 46. We cannot beleue but by the testimonie of the Church as by the ordinarie meanes P. 62. We are led to beleue first by the authoritie of the Church P. 68. I most willingly grant the external iudgment of the Church to be the help and means ordained by God and necessarie for vs to engender nourish and confirme faith And l. 2. p. 234. The Authoritie of the Church is a certain introduction to beleue P. 289. Catholik authoritie commending both books Austin was necessarily induced to beleue both books The same we must doe For what book soeuer such authoritie shal commend to vs we must needs beleue it P. 320. I grant the Scripture is to be receaued becaus it is receaued of the Church Contr. 1. q. 3. c. 2. The Church is a witnes of holie writ C. 5. By tradition Tradition conuâ—nceth and authoritie of the Church it may be conuinced which books be Canonical C. 9. what other doe al those Fathers proue then that Scripture is to be receaued becaus it was alwaies receaued of the Church And doth not Becaus giue a cause of beleif And Hooker Laude Potter cited l. 1. c. 14. grant that the testimonie of the present Church is the key or dore that lets men into the Scripture Laude Relat sec 16. p. 102. euen to this knowledg of them that they are the word of God And Spalatensis and Chillingworth c. 10. libri primi add that such a book cannot be known to be Canonical Scripture but by the testimonie of the Church But authoritie testimonie iudgment are formal causes of beleif And if Protestants doe think that the authoritie Sâ—p l. 1. c. 14. of the Church is no formal cause of faith why should they teach that the Churches preaching is necessarie to faith and that the preaching teaching or proposing by priuat men would not suffice For priuat men may propose al the Church proposeth onely they cannot propose anie thing with such authoritie 10. And hence appeareth euidently that the true Church and her authoritie must alwaies in ordinarie course be beleued before Scripture becaus her authoritie is the formal external cause of the beleif of the Scripture And also that falsly wrote Whitaker l. 2. de Scrip. p. 235. The Church hath no authoritie in matters of faith Ibid. p. 228. The testimonie of the Church is no cause of faith And l. p. 122. The So Laude Relat. sec 1. p. 117. Taude sec 16. p. 106. Scripture is now the onely sufficient meaÌ„s to beleue And Contr. 2. q. 5. c. 18. Faith doth not depend vpon the authoritie of the Church And ibid. c. 20. The Scripture is more manifest then the Church And Chillingworth c. 2. p. 57. we say euerie man is to chuse his religion first and then his Church For beside what we haue proued Whitaker himself hath granted That the authoritie of the Church is an introduction to faith That we are first led to beleue by her authoritie and that her So laude sec 16. p. 89. Hooker l. 2. §. 7. Potter sect 5. testimonie is the ordinarie and necessarie means to engender faith That her authoritie causeth faith and therfore her authoritie must first of al be beleued becaus it is an introduction à first leader à necessarie means to ingender faith or as others say the key or dore to faith 1â— And out of that which hath been said in this Chapter is easily solued that question why is tradition Vvhy Traditionerodible of it self aâ—d not Scripture of itself Credible and not Scripture I answer That if we speak of tradition materially that is of the doctrin which we haue by tradition that is no more credible of itself then is the doctrin which we
p. 408. Faith surely relieth vpon Authoritie-Authoritie is the foundation of faith And p. ibid. principium credende ab externa authoritate pendet 509. To beleue sâ—me Authoritie is necessarie nor can anie thing be beleued without Authoritie And l. 1. p. 50. That thou saiest our faith relieth vpon testmonies not vpon arguments I grant Laude Relat. sec 38. p. 345. We doe not beleue one article of faith by fallible authoritie of humane deductions And heereupon they define diuine faith to be an Assent to diuine reuelations vpon the authoritie of the reuealer And hence it followeth that Protestants cannot beleue either Melancthoâ— in proediâ—amento qualitaâ—is â—hillingw c. 11. p. 35. Protestâ—nts can haue no formal faith of theyr bibles The Bible to be the word of God or Their copies thereof to be incorrupt for anie light they conceaue to be in them or for the maiestie or stile of them or for the excellencie of the matter becaus none of these is anie formal Authoritie or veracitie but they are qualities of the word of God which qualities may cause Knowledg or opinion accordingly as they are certain or only probable signs of Gods word but cannot cause formal faith And that Protestants haue not formal faith of the scripture they seem some times to confess For thus laude Relat. Protestant last resolution is into arguments sect 1â— p. 83. 84. 85. 101. He that beleues â—esolues his last and full assent Tâ—at the scripture is of diuine authoritie into internal arguments found in the letter it self Loe Protestants last resolution is not into authoritie but into arguments And Pottersec 5. p. 8. That the scripture is of diuine authoritie the beleuer seeth â—y that glorious beam of diuine light * Laudep 8â— 114. 115. 118. 121. 123. 3â—0 which shines in scripture and by manie internal arguments found in the letter it selfe Whitaker lib. 1. de script p. 15. We beleue for the truth of the thing which is taught or for the diuinitie of the doctrine it self So also pag. 56. 88. Which is in effect to confess that they do not formally beleue but know or as Potter speaketh see that the bible is of diuine authoritie because their assurance that the bible is of diuine authoritie is not lastly resolued into authoritie but into arguments taken out of scripture or into the lighâ—e the diuinitie or truth of the doctrin in it whereas faith is not lastly resolued into arguments or truth or light but Fides est non apparentium Heb. 11. into authoritie nor is discursiue but is a simple assent of things not appearing for authoritie 3. The third ground is that only diuine Authoritie or veracitie can be anie true formal obiect or formal cause of diuine faith This likewise is euident For humane or fallible authoritie is not sufficient to cause diuine and infallible faith Becaus the authoritie for which we beleue must be at least as sure as our beleef like as the premises for which we know the conclusion must be as sure as the conclusion And no c See infra 12. c. 8. sâ—c 〈◊〉 authoritie but diuine can be so sure as diuine faith is which implieth contradiction to be false And this Protestants confess For thus Whitaker l. 3. de scriptura p. †sic etiam p. 509. 415. Such as the doctrin and religion is which we profess heauenly and diuine such also must the reason and authoritie of beleuing be And p. 392. Our faith must rely vpon an externall infallible means And l. 1. p. 166. The effect doth not surpass the cause Potter sect 5. p. 40. diuine faith must haue a diuine foundation And Chillingw c. 2. n. 154. None can build an infallible faith vpon motiues that are not infallible as it were a great and heauie burden vpon a foundation that hath not strength proportionable And the same saieth laude sec 16. n. 5. sec 33 p. 248. Potter sec 5. p. 7. Field l. 4. of the Church c. 2. and others And hence we inferre that the authoritie or testimonie of the church in matters of faith is diuine becaus as we shal d See infrâ— c. 15. n. 6. proue and Protestants sometimes confess it is a true cause of diuine faith 4. The fourth ground is that for the authoritie of Gods church to be diuine it need not rely vpon immediat reuelation from God but his special and effectuall assistance wil suffice thereto First becaus it cannot be proued that immediat reuelation is absolutely necessarie Secondly it were derogatorie to Gods omnipotencie as if he could not make anie infallible but in one manner Thirdly becaus S. e c. 1. v 3. f Lâ—ude sec 16. p. 91. Luke professeth that what he wrote was by hear-say of such as had conuersed with Christ Fourthly becaus Protestants some times confess that such and so great assistance of Christ and of the holie Ghost as is purposely giuen to that effect is enough to make the authoritie of anie companie of men diuine and infallible 5 The fist ground is that an authoritie Authoritie truly â—â—n ne is a sufficient external cause of diuine faith diuinely infallible may be a sufficient external formal cause of diuine faith subordinat to Gods authoritie which is the principal formal cause thereof This is certain For what greater certaintie or infallibilitie can diuine faith require in its external and subordinat cause then to be truly diuine Becaus al diuine authoritie effectually assisted by God to tell nothing but truth neuer lieth as diuine faith is neuer fals and therefore is a sufficient foundation external and subordinat to Gods authoritie on which diuine faith may rely 6. The sixt ground is that veritie Verities distinct from veraâ—itie or authoritie is distinct from Authoritie and veracitie For veritie is the material object of faith and that which faith beleueth Authoritie or veracitie is the formal obiect or that for which faith beleueth veritie Wherefore veritie cannot be beleued for it self both because it hath not of it self the formal cause of beleef which is Authoritie or veracitie as also becaus that veritie which faith beleueth hath not of it self any motiue to procure assent because it is vnseen and vnapparent in it self and Formal Authoritie or veracitâ—e is noâ— in words or writings onely is apparent in Authoritie 7. The seauenth ground is that though veritie can be in words or writings as in signs thereof yet Authoritie or verâ—citie which is the formal cause of beleuing veritie cannot be in words or in writings taken by themselues For Authoritie is in some Author and veracitie in one that is verax and euerie Author or veraâ— is some intellectual person who vttereth veritie and who for his authoritie or veracitie deserueth and causeth beleef of that The formal cause of faith is the authoritie of the reuealer veritie which he vttereth Besides diuine faith as al dogrant is beleef of some diuine truth reuealed
Proposal of matters of faith and therfore not Proposers 3. The second condition necessarie to a sufficient external Proposer of points of faith instituted by God is that his authoritie be c See infra 〈◊〉 5. n. 2. diuine or diuinely assisted as the Apostles was and infallible in Proposing them The reason is becaus points of faith are supernatural and diuine and to be beleued so assuredly as we ought to d See infra 62. 6. 8. sec 1. curse an Angel if he saied the contrarie Galat. 1. And therfore no humane or natural authoritie but that which passeth Angelical authoritie and is supernatural and diuine is apt or sufficient to cause such assurance of diuine matters And this e Vvitaker l. 1. descrip p. 392. 415. Potter sect 5. p 7. See infra l. 5. n. 5. and l. 2. c. 11. n. 1. Protestants grant For becaus they think the scripture onely hath diuine and infallible authoritie they make it alone the assured Proposer of points of faith Besides by a sufficient Proposer we mean such á one as proposeth matters of faith so sufficiently as matters of diuine faith require and whose proposal is such as it bindeth men to beleue with diuine faith what he proposeth and such it could not be vnless his authoritie in proposing were infallible diuine or diuinely assisted efficaciously 4. The third condition is sufficient claritie in his proposing points of faith The reason is becaus if he donot clearly enough propose vnto vs the points of faith we cannot be assured what he proposeth or what we are to beleue 5. The fourth condition is that his Proposal be necessarie in ordinarie course for vs to haue faith The reason is becaus if his Proposal were not necessarie to vs for to haue faith he were not the ordinarie External Proposer instituted by God without whose concurse God wil not in ordinarie course produce faith 6. The fift condition is that he be vniuersal for time for place for points of faith and for al kindes of men capable of External Proposal The reason is becaus the external Proposer without whose concurse God wil not in ordinarie course engender faith must propose al points of faith must be present in al times when God engendereth faith in al places where he engendereth faith and present to al kinds of men capable of external Proposal in whome he engendereth faith And otherwise he were not the ordinarie external Proposer without whose concurse God in ordinarie course wil not engender faith And we enquire who is this ordinarie external Proposer of points of faith becaus onely he is necessarie to be known Now of al these conditions onely Infallibilitie and claritie in some points agree to scripture as is euident by it self and we shal proue more hereafter and therfore it is not the ordinarie External Proposer necessarie to be sought and they al agree to the true Church as we shal proue euidently by Gods holie assistance And we wil begin with her Infalibilitie in matters of faith For that she is a companie of Intellectual persons needs no proof which we wil proue by plain places of Scripture testimonies of Holie Fathers reason grounded in Scripture and open Confessions of learned Protestants Becaus the denial of the Churchs Infallibilitie in matters of faith is the formal cause of al Heresies and Infidelitie as her Infallibilitie or veracitie in matters of faith is the formal external cause of al diuine faith For she being by testimonie of the Holie Scripture apointed by God to be the pillar ground and witness of diuine truth must needs be the formal External cause of our beleife of diuine truth without which God ordinarily wil not engender faith and consequently The rote of al Heresie the denial of the Infallibilitie of this pillar ground and witness must needs be a formal cause of al heresie or Infidelitie opposit to beleif of diuine truth and of Hereticks vncertaintie what they are to beleue firmely and vndoubtedly For who leaue the pillar ground and testimonie of truth can neuer be firmely setled Wheras Catholicks relying firmely vpon this pillar and standing fast vpon this ground setled by God and testimonie appointed by him are firme and constant in their faith and iustly giue it for a sufficient secoÌ„darie reason of what they beleue because the pillar ground and testimonie of truth is most iustly giuen for such a sufficient reason of our beleuing truth Yet before we proue the Churches diuine veracitie or infallibilitie in matters of faith we wil proue that God can giue to men such a diuine veracitie or infallibilitie becaus this is some step to proue that he hath giuen it at least it remoueth a great impediment of beleuing that he hath giuen it and besides it maketh the testimonies wherwith we wil afterwards proue that he hath giuen such Infallibilitie to be more vndoubted FOVRTH CHAPTER That God can giue to men a diuine veracitie or Infallibilitie in proposing matters of faith 1. THERE be two kinds of diuine Infallibilitie the one Twoe kindes of diuine Infallib litie increate and intrinsecally diuine which is in God himself who is the prime veracitie the other create and but extrinsecally diuine in that it is diuinely and efficaciously assisted by God to teach nothing but truth and therfore but analogically called diuine as a holesome medicin is tearmed healthfull And in this sorte was the authoritie of the Prophets and Apostles diuine and is the authoritie or veracitie of the true Church of God in matters of faith The former diuine authoritie or veracitie is the principal alone sufficient and absolutly necessarie cause of diuine faith the latter is but secondarie not alone sufficient nor simply necessarie cause of diuine faith but onely a sufficient external subordinat cause and necessarie onely in ordinarie course yet both these authorities or veracities are so Infallible as it implieth contradiction that ether of them should teach anie vntruth And as for the former that need no proaf and the like is manifest of the latter For it is plain contradiction that one diuinely ad effectually assisted by God to teach truth should teach vntruth And therfore this latter kinde of veracitie may be a sufficient external and subordinate cause of diuine and infallible faith such as implieth contradiction to be fals For a diuine veracitâ—â—â— or authoritie which implieth contradiction to See infra c. 5. n. 7. teach vntruth may be a sufficient external cause of such faith as implieth contradiction to be fals and may be iustly giuen as such for a sufficient cause of our beleef And this is that kinde of diuine authoritie or veracitie which we say God can giue to men and which he hath giuen to his Church in matters of faith Neuertheless we doe not make the Infallibilitie of the Church equal to the Infallibilitie of the Prophets and Apostles for their Infallibilitie was by immediate reuelation from God and sufficient to propose euen new points