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book_n	canonical_a	church_n	receive_v	6,086	5	6.1495	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06606	A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent; De judice controversiarum. English	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1619 (1619)	STC 1707; ESTC S101284	69,267	198

naturall water For in another place it is called fier as in S. Luke He shall baptize Lue. 3. v. 1● you in spirit and fier and yet it is not vnderstood of true fire Therefore how can it appeare that in the former place true water is to be vnderstood or how will the Lutherans proue it against the Caluinists Not by any other meanes then by the practise order and tradition of the Church Another Christ in his last supper did not only institute the blessed Sacrament but also he adioyned the washing of feete and in the institution of the blessed Sacrament he sayd Eate and drinke but in the washing of eete and you ought one to wash the feete of another Here the Aduersaries say that in the first words there is a precept but not in the last And so the faythfull by Gods commaundment are obliged to receaue the blessed Sacrament in both kindes but not so to the washing of feete Now I aske how they are certaine of this or by what pretence do they thinke themselues bound to the receauing of both kyndes and yet free from the washing of feet Certainly they cannot pretend the words of Scripture For they seeme rather to shew the contrary For these words Eate and drinke seeme to signify no more of themselues then if a hous-keeper should say to his guests eate and drinke and be merry And if the hous-keeper should say so it would not be thought that be meant thereby to bynd them by a precept Therefore seing Christ spake in the same manner how is it certaine that he intended by that manner of speaking to oblige all the faythfull to the receauing of both kinds But these wordes You ought to wash the feete of one another seeme to signify a precept no lesse then if the maister should say to the seruant Thou must couer the table How therefore know they that by these words they are not obliged to wash the feete of one another seing the words themselues do shew plainly an obligation Only by the practise and Tradition of the Church For the Church neuer hath vsed this washing as necessary which notwithstanding she would haue done if shee had thought that she had beene obliged to it and that by Christs commaundment I omit many like examples which are easy to be found And out of these I conclude thus The Scripture may be considered two waies 1. According to the bare and outward letter 2. According to the inward sense which is intended of the holy Ghost But neyther of these two waies can it be iudge of Controuersies Not the former way as we haue proued in the first part of this second argument Neither as it is taken in the second way because the sense of the Scripture often tymes is so obscure and doubtfull that there is need of some other iudge who may define this to be the true meaning which is intended of the holy Ghost and not any other contrary And this is sufficient about the second Argument drawne from the Scripture THE III. ARGVMENT Which is drawne out of the Controuersies them selues THIS argument thus I propound There are many Controuersyes about fayth and Religion of the which in the Scripture there is no mention made at all or at least not so much as is sufficient so that the Scripture may giue sentence of them therefore in deciding of them some other iudge is to be sought Such Controuersyes be these The first whether the Bookes of Toby Iudith VVisedome Ecclesiasticus the Machabees be Canonicall land diuine The Lutherans and the Caluinists say no. But the Catholikes say the contrary Now who must be iudge to decide this contention The Scripture cannot be Neither the Lutherans nor the Caluinists which is well to be noted do appeale to the Scripture but to the Canon and tradition of the Iewes They say therefore that those Bookes cannot be found in the Canon of the Iewes which is extant in S. Hierome and therefore they are not to be accoūted Canonicall and Diuine Hence they confesse that in this case there ought to be some other iudge besides the Scripture And who is that The tradition of the Iewes say they But is not this strang to see our Aduersaries make more reckoning of Iewes then of Christians For although they be desirous to be accounted Christians they are deadly enemyes to the traditions of Christ and his Apostles and yet notwithstanding make great accompt of the Iewes traditions Wherefore say they not rather with S. Augustine Not August l. ●8 de ciuit Dei c. 36. the Iewes but the Church holdeth the Bookes of the Machabees for Canonicall or with Isidorus The Iewes do not receaue the bookes of Toby Iudith and the Machabees but the Church doth number them among the Canonicall Scriptures Ifidor in l. Pro●m de lib. vet no● Test And in the same place The Booke of VVisedome and Ecclesiasticus are knowne to haue the like authority that other Canonicall Bookes haue The second is how many Sacraments there be of the new Law Our aduersaries say but two Baptisme and the Lords supper The Catholiks beleeue seauen But what sayth the Scripture Nothing as concerning any certaine number and therefore it cannot be the Iudge in this Controuersy From whence therefore receaue the Catholikes the number of seauen if not out of Scripture From the tradition and consent of the Church From whence the aduersaryes the nūber of 2. Let them looke from whence Truly they haue it not from the Scripture but if they thinke they haue let them performe these three things First let them shew out of Scripture that the name of a Sacrament is attributed to Baptisme and to the Eucharist and not as well to Confirmation Order Pennance Matrimony and Extreme Vnction Secondly out of Scripture let them define a Sacrament Thirdly let them shew that the definition agreeth fitly with Baptisme and the Eucharist and not as well to the rest If they can do this they do something but that they neither wil nor euer can do this I am most certaine For first where will they find in Scripture that the name of a Sacramēt is attributed to Baptisme and the Eucharist Truly in no place But I will find where it is applyed to Matrimony For so writeth the Apostle For this cause shall man leaue his Father and Mother Eph. 5. 31. shall cleaue to his wife and they shall be two in one flesh This is a great Sacrament But I speak in Christ in the Church As though he had sayd That a man shall leaue his parents and cleaue to his wife This is a great Sacrament because it is a signe of the vniō of Christ with his Church that is the mariage of Christ and his Church Secondly where will they find Luth. in l. de captiu Bab ● vlt Melan. in ep Conf. August art 13. Mel. in locis ommun●●us tit d● numero Sacramentorum in the Scripture the definition of

waies Some of them thus All scripture is profitable to teach and to argue Therefore traditions are superfluous which is much like vnto this All meat is profitable to nourish Luc. 11. 41. Dan. 4. 24. Therefore drinke is needlesse or els thus All alsmedeedes are profitable to Saluation therefore prayer is needlesse and the Sacraments are needlesse Alas who will not pitty such follies Or thus All scripture is profitable that is sufficient therefore traditions are needlesse But what an exposition is this Is it the same to be profitable and to be sufficient if it be so one may also interpret that place of S. Paul in the 1. Tim. 4. 8. same place Piety is profitable to all things that is Piety is sufficient for all things therefore all other things are needlesse And likewise that Take 2. Tim. 4. ●1 Marke and bring him with thee for he is profitable to me for the ministery that is sufficient Therefore Timothy Titus and Onesimus and all the rest were needlesse But who doth not now euidently perceaue that if this licence of interpreting the Scripture were once permitted how easy it were to corrupt it all But that the matter may appeare more plainly the text of the Apostles is well to be considered For the Apostle in the cited Chapter doth exhort Timothy the Bishop that he should instruct his subiects in fayth and good workes and that he should reprehend his aduersaries who being corrupted in mynd and reprobate concerning fayth 1. Tim. 3. 16. did resist the truth And that he might shew that he was able to performe it he addeth But thou continue in those things which Ibid. paulo post thou hast learned and are commtted to thee knowing of whome thou hast learned And because from thine infancy thou hast knowne the holy Scriptures which can instruct thee to Saluation by the fayth that is in Christ Iesus For all Scripture inspired of God is profitable to teach c. Where by the holy Scripturs which he sayth Timothy to haue knowne he meaneth the Scripture of the old Testament For at that tyme when Timothy was a Child the Scripture of the new Testament was not extant Therefore the Apostle in that text thus doth argue All Scripture inspired of God is profitable to teach subiects reprehend aduersaries But the Scripture of the old Testament which thou hast knowne from thy infancy is inspired of God Therefore it is profitable to teach thy subiects and to reprehend thy aduersaries And when thou art well instructed with the knowledg of that Scripture thou wilt obtaine great aide thereby to performe that which I haue tould thee And from the same head one may conclud in this manner All Scripture inspired of God is profitable to teach and argue And whosoeuer is instructed with the knowledg of this Scripture shall obtaine great aide thereby to performe them both Now out of both these arguments it followeth that these three propositions are true according to the Apostle 1. All Scripture inspired of God is profitable to teach and argue 2. That the Scripture of the old Testament is profitable to teach and to argue 3. That the Scripture of the new testament is profitable to teach and to argue As therefore it doth not follow the Scripture of the old Testament is profitable therefore the Scripture of the new Testament is needlesse superfluous Nor the contrary The Scripture of the New Testament is profitable therefore the Scripture of the old Testament is superfluous So also it doth not follow that tradition is superfluous because the old and the new Testament are profitable THE VIII TESTIMONY FOR I testify to euery one hearing the words ●po 22. 18. of the Prophecy of this booke If any man shall add to these things God shall add vpon him the plagues written in this booke And if any man shall diminish of the word of the booke of this Prophecy God shall take away his part out of the booke of life Heereby our aduersaries conclude in this manner If any man shall add to the words of this Apocalypticall Prophecy he shal be punished of God But the Catholikes add traditions Therefore the Catholikes shal be punished of God They may also conclude in this manner If any man shall add to the words of this Apocalipticall prophecy he shal be punished of God But the Caluinists add Ghospells Epistles of the Apostles the institutions of Caluin the Cathechisme of Hidelberge Athanasius Creed and also the first foure generall Councells Therefore the Caluinists shal be punished of God Or in this manner If any man shall diminish of the words of this Apocalipticall prophecy he shal be taken out of the booke of life But the Lutherans do not only diminish of the words of this Apocalipticall prophesy but also bring it into question whether it be true or no and not acknowledging it to be diuine and Canonicall tell vs in plaine termes that it is counterfait Apocalipticall Therefore they shal be taken out of the booke of life But now to the purpose S. Iohn forbiddeth nothing els but onely that the words of the Apocryphall prophecy be not corrupted of any Which he insinuateth to be done two wayes first by addition as if one should add any thing to the Apocalipticall prophecy to be as a part of it which is not Secondly by diminishing as if one should take something from it although it did not belong to it which certainly doth The Catholikes do neither But with an example I will declare it better S. Iohn foretelleth that in a certaine tyme two Prophets shall come clothed with sackcloath who shall prophesy a thousand two hundred sixty dayes and shall haue power to shut heauen that it raine not in the dayes of their prophesy and to turne the water into bloud c. To which prophecy the catholikes ad nothing at all which doth not belong vnto it nor take any thing away which is added therto but leaue it whole as it was prophesied of S. Iohn But our aduersaries do the contrary especially those who say that Luther and Caluin were the two Prophets For these who say this must of necessity diminish of the words of this prophecy seing that it is certaine that Luther and Caluin were not cloathed in sackcloathes nor had any power of shutting heauen nor also had those properties which follow The Conclusion of all that is contained in this Booke TWo things I haue hitherto endeauoured to performe The one is to shew that the Scriptures cannot be the iudge of Controuersies but the Church And this I haue declared six wayes First by the office of the iudge which is not fitting for the Scripture because the Scripture cānot pronounce sentence in that manner betweene two at variance so that the one party may see it is for him and the other perceaue it is against him Secondly out of the scripture it selfe in the which two things are to be considered the