about the true and lawfull sense of Scripture But now letting passe all those which haue beene set abroach in the tyme of Arius Macedonius Donatus and other auncient heretikes Infinite they are that occur in this present tyme of which I will set downe some as for example there is a controuersy 1. In what sense those words of Christ are to be vnderstood This is my body The Lutherans vnderstand it so this bread is my body The Caluinists this bread signifieth my body The Catholikes agree with neither of them 2. How that of S. Iohn is to be vnderstood Ioan. 3. 5â— Vnlesse a man be borne againe of the water and the spirit he cannot enter into the kingdome of God The Catholikes and the Lutherans do vnderstand thereby the necessity of baptisme with water and also out of it do gather that infants without baptisme can in no wise be saued The Caluinists deny all this 3. What Christs meaning was when he spake these words to the young man of whom mention is made in S. Matthew If thou will enter into life keepe the comaundments Caluin interpreteth it to be spoken in iest the Catholikes hould it to haue beene sayd in earnest 4. Whether out of these words Iesus came the doores being shut and stood in the Ioan. 20. 26. midst of them may be gathered that Christ pierced the doores shut The Catholikes affirme it Others deny it And surely Oecolampadius he thinketh that whilest the doores were shut Christ crept in at the window others imagin I know not what chinkes by the which they say he entred in 5. Whether Christ spake of the Sacrament of the Eucharist when he sayd Vnlesse you eate the flesh of the sonne of Ioan. 6. 53. man and drinke his bloud you shall not haue life in you The Catholikes affirme it the Lutherans deny it 6. Whether Christ bindeth all lay men to receaue the Chalice when he saith Drinke yea all of this Caluin Cal. lib. 4. Instit c. 17. §. 47. §. 48. holdeth he doth There is a decree sayth he from the eternall God that all drinke And a little after They are wordes of him commaunding Drinke yee all of this Chalice But the Catholikes teach that these words only belonged to the Apostles as S. Marck declareth when he sayth Mark 14. 24. and they all dranke of it 7. Whether sinne he taken properly Rom. 6. 12. of the Apostle Let not sinne therefore raigne in your mortall body The Lutherans and the Caluinists hould that it is and from thence they gather that concupiscense of the which the Apostle there speaketh is originall sinne but the Catholikes teach that the word sinne is there improperly taken to wit for the cause of sinne because concupiscense though it be not properly a sinne yet it doth prouoke to sinne 8. Whether out of that place of S. Paul we account a man to be iustified by Rom. 3 28. fayth without the workes of the law may be gathered that only fayth iustifieth The Lutherans affirme it The Catholikes deny it 9. Whether that place of the Apostle But he shal be saued yet so as by fier be vnderstood of Purgatory fier The Catholikes do affirme it with S. Aug. vpon the 37. Psalme and other more ancient Fathers The Lutherans and the Caluinists deny it 10. Whether it may be gathered out of S. Paul that the Apostles had wiues where he sayth Haue we not 1. Cor. 9. 5. power to lead about a woman a sister as also the rest of the Apostles The Lutherans affirme it out of Luthers Glosse which is this of leading about a woman wiâ—e But truly the Catholikes will not admit this glosse 11. Of what fayth Christ speaketh when he sayth belieue only and she Luc. 8. 50. shal be safe The Lutherans interpret it to be iustifying fayth whose effect is the remission of sinne But the Catholikes vnderstand it of that fayth which Iarus Prince of the Sinagogue did beleeue that his daughter then dead could be raised againe by Christ 12. And what the sense of that place is Do good or euill if you can Out of Isay 41. 23. which Luther proueth that men haue not free will because they cannot do good and ill as they list The Catholikes laugh at this their argument because those words are not spoken to men but to the Idols of the Gentills which although they be worshiped of the Gentills as Gods yet they be not Gods because they can neyther profit their worshippers nor hurt their contemners 13. Whether out of that which is written of S. Iohn Baptist The infant in Luc. 1. 44. my wombe did leape for ioy may be gathered that all infants when they are baptized haue actuall fayth The Lutherans say yea the Catholikes no. 14. Whether God commaunded all to be maried when he sayd Increase Gen. 1. 28â— and multiply The Lutherans hould that in those words are implied a precept to marry But the Catholikes take it as Gen. 9. 1. a blessing giuen to mariage already contracted as appeareth in the text it selfe 15. Whether this place of S. Paul 1. Tim. 2. 5. There is one mediatour of God and men man Christ Iesus doth exclude the inuocation and intercession of Saints as the aduersaries affirme Or do not as we Catholikes maintaine and proue because it doth not exclude the inuocation of Saints vpon earth otherwise the Apostle world not haue sayd Brethren pray for vs. 1. Thess 3. 25. 16. Who are these two witnesses of whom is made mention in the 11. of the Apocalips And I will giue to my two wittnesses and they shall prophesy a thousand two hundred sixty daies clothed with sack-clothes Some of our aduersaries say that Luther and Caluin are meant thereby Others the old and the new testament but the Catholikes say Henoch and Helias or Moyses and Helias 17. What that signifieth which is written of Antichrist in the Apocalips And he did great signes so that he also made fier to come downe from heauen Our aduesaries do vnderstand by fier descending Pow. lib. 1. de Ant. cap. 26. Bald. in dispu de Antiâ—h cap. 6. from heauen the Pope his excommunication as Powell the Caluinist and Balduinus the Lutheran do hould and hereby they proue that the Pope is Antichrist The Catholikes contemne these follies The Scripture cannot be the Iudge of these and the like Controuersies IT is certaine that in these and such like Controuersies which are about the sense of the Scripture some certaine iudge is needfull who may decide the same and plainly pronounce that this is true and not the other But now I will proue with two arguments that the Scripture it selfe cannot be this iudge The first is drawne out of that which I sayd before in this manner The Iudge so ought to pronounce sentence that both parties at variance may well vnderstand it otherwise he should pronounce it to no purpose But the Scripture when
iuxta computum The twelft whether Children are borne in originall sinne and to wash away the same do need Baptism The same Authors denyed it Pelagius and Celestius as S. Augustine doth affirme They deny sayth he that children borne carnally of Adam do contract the infection of the old death in their first natiuity For so they affirme that they are borne without any bond of originall sinne as though there were not any thing to be remitted in their second natiuity But that therefore they are baptized to the end that being adopted by regeneration they maybe admitted to the kingdome of God as translated from good to better not being absolued by this renouation from any euill of the old obligation But this errour was condemned in the Mileuitane Councell cap. 2. and afterwards of Pope Zosinus as S. Augustine also Aug. in l. de pecc orig cap. 6. sequen is witnesse In these and such like Controuersyes which now for breuity I omit three thinges are to be considered First that one part of them who contended is clearely and manifestly condemned Secondly that this condemnation was vttered pronounced by the Catholike Church as iudge which sometymes gaue sentence by the Pope who is the head and pastour of the same Church and sometymes by Councells which represent the whole Church Thirdly that the Lutherans and the Caluinists doe confesse that this condemnation was lawfully pronounced For they confesse that Nouatian Sabellius Samosatenus Arius Nestorius Eutiches Dioscorus and the Monothelits the Macedonians the Donatists and the Pelagians to haue beene iustly condemned that they are and ought to be accounted for Heretiks And that by no other means then by the sentence of the Catholike Church For if the Scripture only should haue been Iudge the Church should not haue giuen sentence at all these Controuersyes would haue continued euen to this present day nor yet would it euer haue beene cleare manifest to all that those Authours afore-named were to be had and accounted for Heretikes Now seeing that they were condemned by the Church the matter is plaine without all doubt Perchance you will say what if the Church her selfe should haue erred in giuing sentence I answere This to be iust as much as though one should say What if Christ his Apostles and Prophets should lye For they tell vs that the Church cannot erre because as Christ himselfe sayth his Church is founded vpon a rocke and Math. 16. 18. 1. Tim. 5. â—5 Isâ— 54. Ibid. v. 12. Ibid. v. 17. the gates of hell shall not preuaile against her She is the piller and firmament of truth to S. Paul And Isaias saith she shall neuer blush nor be confounded And in another place A lasper-stone is in the defense thereof And a little after Euery tongue resisting in iudgment shall be condemned THE VI. ARGVMENT Drawne from the Analogy and proportion of the Ciuill Iudge concerning matters belonging to the common wealth THIS argument which may best illustrate the matter may well be propounded in this manner A manifold Analogy or proportion may be seene betweene thinges apertaining to faith and Religion on the one side thinges meerely Politike and Ciuill on the other First for euen as in politike Ciuill affaires oftentymes controuersyes and contentions do arise which require some iudge who may giue sentence between the contending partyes so falleth it out in matters of fayth and religion 2. As in Ciuill controuersies these three things are distinguished The Iudge the written law and the custome so also in controuersies of faith these three the Iudge the whole Scripture of both testaments and tradition 3. As a secular Prince or Magistrate doth exercise the office of a iudge in deciding of Ciuill controuersies so also the Prince of the Church or Ecclesiasticall Synod doth exercise the like office in decyding controuersies of fayth 4. As the written law is a certaine rule which the secular Iudge doth follow in deciding of Ciuill contentions so also the Scripture of both Testaments is a certaine line or rule which the Ecclesiasticall Iudge doth follow in decyding controuersies of fayth 5. As only the written law is not a sufficient rule for all Ciuill causes but the written law and custome withall so also the Scripture only of both Testaments is not a sufficient and entire rule of all controuersies of fayth vnlesse tradition be adioyned These hitherto are manifest Yet least that there be any doubt therein I will expound them all breifly And first that the secular Prince or Magistrate may vse the office of a iudge in Ciuill causes needeth no long proofe For daily experience doth wittnesse this in all Prouinces and Kingdomes For in euery place Ciuill causes and contentions are brought to the secular Prince or Magistrate whom the parties at variance do acknowledg to be their lawfull Iudge which is well knowne by the Ciuill and Canon law for in each of them there are titles concerning the ordinary Iudge and him who is the iudge delegate Neyther is there any so ignorant and foolish that by the ordinary or delegate iudge vnderstandeth the written law when it is certaine that he is the ordinary who hath the ordinary iurisdiction and power and him to be a iudge delegate who receauing power of the ordinary supplies his office and place Moreouer that the written law cannot be iudge may easily be proued and most plainly in these three cases First when it is obscure and doubtfull for then there is need of some other iudge or interpreter who may expound the meaning of it Secondly when one law seemeth to repugne another which happenth very often For then a iudge is needfull who may reconcile them together Thirdly when the words of the law which are generall ought to be restrained in some particuler case yet they are in no wise limitted Which then happeneth when some particuler case doth occur which the law did not foresee might happen And yet perchance if he had knowne would not haue comprehended it in the law therefore in such a case one must iudge against the words of the law But then who shal be iudge Not the law it selfe for it neuer giueth sentence against it selfe Therefore there must be some other Iudge besides the law Now lastly that only the written law cannot be a sufficient rule for the deciding of all Ciuill controuersies whatsoeuer but besides it also custome is to be admitted is most certaine amongst the Lawyers And especially in two cases First when some controuersy doth arise of the which Leg. 3â— ff de legibus there is no written law for then custome is to be taken for law and ought to be no lesse obserued according to that Those things which are approued by long custome and obserued for many yeares as a secret agreement of the Citizens are to be kept no lesse theÌ„ those things which are written Secondly when there is extant indeed a written law yet there is some doubt
the hairy crowne of them that walke in their sinnes Likewise when the Apostle sayth Epist 4. 11. Ibid. He gaue some Apostles and some Prophets and some Euangelists and some Pastours Doctours His Question was how these names might be distinguished and also what office and function was due to each one What office for the Apostles what for the Prophets what for the Euangelists and what for Pastours and Doctours Moreouer he asked him this that Ibidem 1. Tim. 2. 1. seing the Apostle writeth I desire therefore first of all that obsecrations prayers postulations thanksgiuings be made for all men what difference could be made in these wordes Also what that signified that the Ibid. Rom. 11. 28. Apostle sayth of the Iewes According to the Ghospell indeed enemies for you but according to the election most deare for the Fathers Againe What that other place of S. Paul Ibid. Colo. 2. 18. meant Let no man seduce you willing in the humility and religion of Angells walking in the things which he hath not seene in vaine puffed vp by the sense of his flesh and not holding the head Euodius the Bishop asked of him Epist 98. 99. 1. Pet. 3. 19. what spirit it was of whom S. Peter spake in his first Canonicall Epist In the which spirit comming he preached to them also that were in prison Epist 120. Psal 120. Honoratus also what that speach of our Lord signified Deus Deus meus quare me dereliquisti Moreouer how that other place of Ibid. Eph. 3. 17. S. Paul was interpreted Rooted and founded in Charity that you may be able to comprehend withall the Saints what is the breadth and length and height and depth Who were also the fiue foolish Virgins and who were the wise Mat. 25. 2. Againe what was the outward Ibid. darknesse Matth. 22. 13. And how that place of S. Iohn was vnderstood the word was made flesh Ioan. 1. 14. Simplicianus asked him what that lib 1. ad Simpli quaest â— Rom. 7. 7. place of the Apostle meant where he sayth VVhat shall we say then is the law sinne God forbid and to that vnhappy man that I am who shall deliuer me from the body of this death Ibid. quaest â—â— Rom. 9. 10â— lib. 2. quaest â— 1. Reg. 10. 10. 1. Reg. 16. 24. What was the meaning of that in S. Paul But Rebecca conceiuing of one copulation of Isaac our Father and all the rest forward to that Vnlesse the Lord of Saboath had left vs seed And how it is sayd in one place that the spirit of our Lord seized vpon Saul seing in another place it is written that a wicked spirit vexed him Ibid. quest 2. 1 Reg. 15. 21. Ibid. quaest 3. And in what sense it is sayd by God in the booke of Kings it repenteth me that I haue made Saul King And againe Whether that vncleane spirit which was in Pythonissa could make Samuel who was dead before come to see Saul and speake with him Also he asked him as concerning Ibid. quaest 5. 3. Reg. 17. 20. that speach of Elias O my Lord what euen the VVidow also by whom I am after a sort susteyned hast thou afflicted that thou would st kill her sonne Now by these questions it appeareth manifestly that the Scripture in many places is obscure and hard to be vnderstood And that many most learned men of whom we haue here made mention confessed themselues not to vnderstand many things without being instructed by more learned then themselues Now therefore let vs go forward in explicating what may be the causes of so great obscurity What are the causes why the Scripture is obscure I find two causes especially The one is drawne from the things themselues which are treated of in the Scripture The other from the manner of treating of them The things of the which the Scripture treateth are of foure kindes 1. Histories as in the booke of Genesis Exodus Numeri Deuteronomi Iosue the bookes of Iudges of Kings Paralipomenon Esdras Iudith Tobias Hester the Machabees also the Ghospel and the Acts of the Apostles Secondly Prophesies such as for the most part are contained in the psalmes in the greater and lesser Prophets and in the Apocalips of S. Iohn Thirdly misteries of our faith especially about the blessed Trinity the Incarnation of Christ about predestination and reprobation about the force and efficacy of the holy Sacraments about the presence of Christ in the Eucharist about iustifying fayth about the Resurection of the dead such like other poynts Fourthly Precepts and morall documents as concerning vertues and vices For albeit that neyther in these nor in histories there is perchance any great obscurity in regard of the things treated of yet notwithstanding there is great obscurity in the prophesies and misteries of fayth For these are aboue mans capacity and vnderstanding so that we 1. Cor. 13. 12. cannot perceiue them but after a darke manner as the Apostle sayth Now the manner of treating of these things oftentymes is obscure for these causes First because there be many improper speaches in the Scripture as figures allegories and parables vnder the whichly hidden many truthes the which are not presently vnderstood of the reader Also the obscurity thereof is increased by some word which is taken sometymes in the same sentence one while properly and another while figuratiuely as in this place for example Euery one that drinketh of this water shall Ioan. 4. 13. thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer Where to drinke of water and to thirst in the former part of the sentence is taken corporally and in the latter part spiritually And againe in the very same Chapter Do not you say that yet there are Ibid. v. 35. foure monthes and haruest cometh Behould I say to you lift vp your eyes and see the countries that they are white already to haruest For heare in the first place the word haruest is taken in it proper signification but in the latter figuratiuely And againe in the same Apostle Ioan. 9. 39â— For iudgment came I into this word that they that see not may see and they that see may become blind where the former part is taken for corporall sight and the latter for spirituall And in S. Paul Him who knew no sinne 2. Cor. 5. 21. for vs he hath made sinne Where sinne in one place is taken properly for sinne but in the other place figuratiuely for a sacrifice offered for sinne for the sense Vide. Orig 3. com in Epist ad Rom. Augu. lib. 2. de consen Euangelist cap. 30. of that place is that it was Gods will that Christ who neuer had sinned should be a sacrifice for the sinne of mankind Secondly not only figures are found in the words as I haue already shewed but also in the very things themselues For one
these wordes Iosaphat therefore dwelt in Hierusalem and went forth to the people againe from Bersabee vnto mount Ephraim and recouciled them to our Lord the God of their Fathers And he appointed Iudges of the Land in all the fenced Cittyes of Iuda in euery place commanding the Iudges he sayd Take heed what you do for you exercise not the iudgment of man but of our Lord and whatsoeuer you shall iudge it shall redound to you All these words are vnderstood of the lesser Councell But now of the greater In Hierusalem also Iosaphat appointed Leuits Priests and Princes Ibid. v. â— of familyes of Israell that they should iudge the iudgment and cause of our Lord to the inhabitants thereof And he commanded them saying Thus shall you do in the feare of our Lord faithfully and with a perfect hart Euery cause that shall come to you of your brethren that dwell in their Cittyes betweene kindred and kindred wheresoeuer there is question of the Law of the Commandment of Ceremonyes of Iustifications shew it them that they sinne not against our Lord and least there come wrath vpon you and your Brethren so long therefore you shall not sinne And Amarias the Priest and your Bishop shall be chiefe in these thinges which pertaine to God Moreouer Zabidias the sonne of Isinahell who is the Prince in the house of Iuda shal be ouer those workes which pertaine to the Kings office Now therfore that I may repeat in a word that which is sayd The matter was thus done by Moyses in the desert First Moyses alone who was an extraordinary high Priest did iudge all Controuersyes amongst the people Then a while after that he might be released a little from his burden there were added to him Tribunes Centurions about the number of fifty and also Decanes who iudged of the lesser causes and passed ouer the greater only vnto him lastly to his greater comfort 70. Seniors were elected who might also assist him in greater causes After the death of Moyses when the children of Israell were come into the Land of Promise there was a double Tribunall and iudgment constituted The one at HierusaleÌ„ to iudge of more hard causes and the other in euery Citty was placed for those which were more easy This last was giuen from the Councel of Decanes and Tribunes but the first from the Councell of the seauenty Seniors Hither may be adioyned that it was done other wise in the desert vnder Moyses then it was vnder the other high Priests in the Land of promise for ther was a double difference the one by reason of the high Priest the other by reason of the Councell of the Seniors For the high Priest after his entrance into the Land of promise did not decyde Controuersyes but only out of the written Law But Moyses did decyde many out of the liuely voice and oracle of God before the law was yet writen Among other were these three Num. 9. â— First what was to be done with them who for their Legall vncleanes could Num. 15. 32. not celebrate the Pasch with the rest Secondly what punishment was to be layd vpon him who was found gathering Num. 27. 1. wood vpon the Sabaoth Thirdly whether the daughters of Salphaad could haue inheritance amongst the kindred of their Father Of all which there was nothing at all written in the Law Therefore Moyses asked Counsell of God by a liuely voice and receauing an answere did follow the will of God And then first all these were translated into the Law Of the part of the Councell of the Seninors there was this difference The seauenty Seniors who were elected of Moyses receaued the spirit of prophesy euen at their election But whether the rest who succeeded them by course of tyme did receaue the same it is vncertaine But this is very credible that whensoeuer they consulted of hard matters they were helped by the singular assistance of God And that this assistance was graunted especially to the Bishop who was chiefe of them when he did performe the office of a Iudge in giuing of sentence As concerning the which I wil say somthing heereafer AN OBIECTION IT may be you will say that all this is to be vnderstood of Legall Controuersyes in the which the High Priest was the supreme Iudge as it is sufficiently proued but not of Controuersyes in matters of fayth in the which the Scripture alone was to be the iudge I answere This truly is sayd without any ground at all For all Controuersyes whether they were of fayth or of other matters were called Legall for two causes First they did rise out of the Law it selfe not well vnderstood Secondly because they weâ—e to be decyded by the true interpreâ—â—â—â— of the Law Moreouer all of them without any exception did belong to the Bishop euen as to the supreme Deut. 17. 10. Iudge euen those which were of faith and Religion This is manifest out of these words cyted a little before Amarias your Bishop shall be chiefe in these thinges which appertaine to God But Controuersyes of fayth and religion do belong especially to God therefore the Bishop was chiefe in those Controuersyes But what is it to be chiefe in Controuersyes but to play the part of a Iudge Also out of the precedent wordes VVheresoeuer question is made of the Law of the Commandment of ceremonies of iustifications all these questioÌ„s were brought to the Bishop and beside these there were no other therefore there were none exempted from the iurisdiction of the Bishop And it is confirmed by an example For among the Controuersyes of Fayth of which we now especially treate a principal one was concerning the Messias But euen this Controuersy â—as referred to the Councel of Priests â—â—ether that the Messias was borne yet or no in which the High Priest was the chiefe Which to be so appeareth by the Ghospell And Herod the King hearing this was troubled Hierusalem with Matt. 2. 3. him And gathering togeather al the High Priests and Scribes of the people he enquired of them where Christ should be borne But they sayd to him In Bethleem of Iuda for so it is written by the Prophet And thou Bethleem the Land of Iuda art not the least among the Princes of Iuda for out of thee shall come forth the Captaine that shall rule my people Israell In which place three things are to be noted First that King Herod was doubtfull of the place where the Messias was to be borne Secondly that he referred the resolution of this doubt to the Councell of Priests Thirdly that the Priests according to their office resolued this doubt out of the Scripture as the rule to the which they conformed themselues Moreouer that the Scripture neither was nor could be by it selfe a iudge of these Controuersyes may easily be proued For the Scripture which then was extant especially in some of the first ages was no other but the law
tradition beyond others of the Iewes because they gaue the tythes of all kynde of hearbes which Luk. 11. 42. others did not For the which cause one of the Pharisees did boast saying I Luk. 18. 11. am not as the rest of men c. I fast twice a weeke and I giue tythes of all that I possesse The tenth was that whosoeuer Vide IaÌ„sen in concord Euan. cap. 84. should sweare by the Temple or by the Altar he was not guilty of any fault But he that should sweare by gould of the temple or sacrifices which were made on the Altar was guilty as in S. Matth is written VVo to you blind guides that say whosoeuer shall sweare by the Math. â—â— 16. Temple it is nothing but he that shall sweare by the gould of the temple is bound Ye foolish and blinde for whether is greater the gould or the temple which sanctifieth the gould And whosoeuer shall sweare by the Altar it is nothing but whosoeuer shall sweare by the guift that is vpon it is bound You foolish and blinde for whether is greater the guift or the Altar that sanctifieth the guift The eleuenth was that Children were not bound to honour their parents or to be beneficial vnto them but that it would suffice aboundantly to offer some guift vnto God as we read in S. Mathew VVhy do you transgresse the commandement of God for your tradition For God sayd honour Father and Mother he that shall curse Father or Mother dying let him dy But you say whosoeuer shall say to the Father or Mother the guift whatsoeuer proceedeth from me shall profit thee and shall not honour his Father or his Mother and you haue made frustrate the Commandement of God for your owne tradition These were the cheife traditions of the Pharisees For as much as we can gather out of the Ghospell And although some of them were good in their kynd others ill certaine doubfull or vnprofitable Yet notwithstanding the Pharisees were reprehended in them all for these cheife causes First because they by the obseruation of then sought vaine glory and to be esteemed holy amongst men when they were nothing lesse then holy and godly as S. Matth. speaketh of them Math. 23. 5 But they do all their workes for to be seene of of men And very often yea and almost euery where in the Ghospell they are called Hypocrites and whited Scpulchers Secondly because out of the obseruing of them they gaped after wealth and riches especially out of long praiers which they recited to that end as is sayd of Christ in S. Matth. Math. 23. 14. VVo to yow Scribes and Pharisees Hipocrits because yow deuour widdowes howses praying long prayers And likewise in S. Marke Take heede of the Scribes who denoure widdowes howses vnder the pretence of long prayer Where to eate and deuour widowes howses is nothing els but to spoyle and exhaust them For the Widowes came to the Pharisees euen as vnto holy men for they fayned sanctity and bought their prayers with money Thirdly because they superstitiously did obserue some things which were to little purpose and did neglect those which were of greater moment as we shewed a little before For they gaue tythes of those things which were least of all and did neglect mercy and iudgment in iudging of those causes which were brought vnto them And that of S. Matth. may be taken in this sense They straine a gnat and swallow a Camell Now out of these it appeareth that all the traditions of the Iewes were not reprehended by Christ although the Pharisees were blamed deseruedly because they made all vse of them For one of their traditions was to tythe mint rue and euery hearbe Which doubtlesse was good of it selfe for it is very good to giue tythes to God not only of some things which we haue but of all things wee possesse And this is confirmed by Christ himselfe who sayth these things yow ought to haue done and not to haue ommitted those that is yow ought to haue kept the precept of iustice and mercy and not omit the tradition of tything mint and all kynd of hearbes From whence it directly followeth that the Lutherans and the Caluinists seing they condemne all Traditions do condemne the very iudgment of Christ who approued some of them For in the iudgement of Christ there be some traditions which are not to be omitted But in their opinion all are to be reiected and the Scripture only to be admited These two opinions are contrary one to the other But which of them must we imbrace Christs doubtlesse if we be wise Out of which I infer againe that the Lutherans and the Caluinists can conclud out of this no otherwise then this Some traditions of the Iewes were euill therefore all the traditions of the Christians are euill Which is no consequence at all But this is much better The Iewes had some traditions besides the Scripture which ought not be omitted therefore also the Christians may haue some although there be great difference betwixt them both For the traditions of the Christians which we now defend were receaued from Christ and his Apostles but so were not these of the Iewes THE IIII. TESTIMONY SEARCH the Scriptures Lo say our aduersaries Christ remitteth Ioan. â— â—â— vs to the Scripture euen as to the iudge of Controuersies This truly they would not say if they vnderstood the meanning of Christ for Christ in that Chapter disputeth with the Iewes who denied him to be the Sonne of God and therefore he proued by foure kynd of testimonies that he was First by the testimony of S. Iohn Baptist You haue sayth he sent to Iohn and he gaue testimony to the truth But this was his testimony Behould the Lambe of God behould Iohn 1. 34. who taketh away the sinnes of the world And againe I haue giuen testimony that this is the Sonne of God Secondly by the testimony of those Miracles which he wrought I haue sayth he testimony greater then Iohns For the Ioan. 3. 36. workes which my Father hath giuen me to persit them the very workes themselues which I do giue testimony of me that the Father hath sent me Thirdly by the testimony of God the Father And the Father that sent me himselfe Ioan. 5 â—7 hath giuen testimony of me As also when he spake out of heauen This is my welbeloued Math 3. 17. sonne in whom I am well pleased heare him Fourthly by the testimony of the old testament Search the Scripturs for you thinke in them to haue life euerlasting and the same are they that giue testimony of me and you will not come to me that you may haue life As yf he should say If you will not receaue the three former testimonies which are most forcible otherwise I would not haue made mention of them at least you cannot reiect the testimonies of Scriptures of the which you brag so much And those if you