A TREATISE OF THE IVDGE OF CONTROVERSIES WRITTEN In Latin by the R. Father Martinus Becanus of the Society of Iesus Professour in Diuinity AND Englished by W. W. Gent. IHS Permissu Superiorum M. DC XIX THE PRINTER TO THE READER GENTLE Reader hauing perused this short Treatise trāslated into English and sent vnto me by a friend I was straight moued with earnest desire to set the same forth in Print hoping that many wold reape great benefit by reading it come to be resolued in the may nest of the Controuersyes that now disturbe the Christiā world yea such a Cōtrouersy as the knowledge therof is the beginning of al Truth contrarywise Errour therein the fountaine of all Contentions For if both sides Protestants as well as Catholikes would admit some visible Iudge liuing on earth endued with full authority to decide their controuersyes about the sense of holy scripture by sentence infallible not obnoxious vnto deceit Contentions might be soone ended and an vniuersall peace throughout Christendome for in matters of Religion established Now the contrary currant perswasion That Scripturs are cleare and perspicuous in all points of Controuersy and their true sense apparent obuious to euery simple man that shall attentiuely peruse the Text hath opened a wide gap for all Heresyes to enter into Christendome rending in peeees the Peace Vnity therof and depriuing the same of all meanes by which Cōtentions may be brought to some finall end For men being once perswaded that they see the Truth in all points of Religion controuerted no lesie cleerly shining in the Holy Scriptures then the Sunne doth at noone day they must needs condemne as erring wanting the light of Gods spirit all others that shal vnderstand the Scriptures otherwise then they do And this so peremptorily as they will contemne the sentence of any Pastour or Pastours that shal sit in iudgment vpon the Cōtrouersy This presumption of light to vnderstād the Scriptures aboue their Elders so much proclaymed in Protestāts pulpits makes our Aduersaryes disagree implacably and without hope of reconcilement not only frō vs but also betweene themselues Yea as a Protestāt of great name well acquainted Hook Eccles folis pag. 119. with the proceedings of their Churches complaines this conceit hath made thousands so headstrong euen in grosse palpable errors that a man whose capacity will scarse serue him to vtter fiue words in sensible manner blusheth not in any doubt concerning matter of Scripture to thinke his own bare Yea as good as the Nay of all the wise graue and learned iudgmēts that are in the whol world which Insolency must be repressed or it will be the bane of Christian Religion Thus he This insolent doctrine is in this Treatise solidely briefly perspicuously confuted and the necessity of a liuing Iudge assisted by Gods special prouidēce infailibly to decide the Controuersyes of Religion is so cleerly demonstrated that I conceaue great hope that many by the perusal therof will cast off the foresayd proud Hereticall perswasion which themselues are forced to confesse to be the bane of Christianity I pray God this my wish may take effect and thou that art a Christian reape as much comfort by the reading thereof as I wish vnto thee OF THE IVDGE OF CONTROVERSIES HEERE We treat of the Iudge of Controuersies in matters concerning Faith Religion about which we Catholikes and our Aduersaries do differ Our Aduersaries for the most part do hould that Scripture alone is the Rule and Iudge of all Controuersies in matters of faith and religion And that out of it alone all controuersies Whatsoeuer may be decided and ended without any other Traditions or authority of the Church This they proue three wayes First because God in the old Testament did send the Iewes to Scripture only as vnto their Iudge for we reade Isa 8. 20 in the Prophet Isaias To the law and testimony The same also doth Christ in the Ioan. 5. 39. new when he sayth Search the Scriptures And the men of Beroea followed this counsell of Christ of whom it is written that they were daily searching the Act. 17. 11. Scriptures if these things were so Secondly because God in the ould Testament hath commanded that nothing should be added to the Scripture Deut. 4. 2. you shall not ad to the word sayth he that I speake to you And againe VVhat I commaund Deut 12. 32. thee that only do to our Lord neither adde any thing nor diminish Likewise Christ him selfe and his Apostles in the new Law do condemne all Traditions will haue vs to be satisfied with Scripture only as in S. Matthew You haue Mat. 15. 6. made frustrate the commandement of God for your Tradition And againe I persecuted the Galat. 1. 13. Church of God sayth S. Paul being more aboundantly an emulatour of the traditions of my sore-fathers And also Beware least any Colloss 2. 8. man seduce you by Philosophy and vaine fallacy according to the tradition of men Thirdly because S. Paul plainly doth confesse that only Scripture by it selfe is sufficient when he saith All 2. Tim. 3. 16. scripture inspired of God is profitable to teach to argue to conuert to instruct in iustice that the man of God may be perfect instructed to euery good worke And the same Apostle accurseth them who thinke that any thing ought to be added to the Scripture If any sayth he Euangelize to you besides that which you haue receiued be he anathema The same also S. Iohn doth witnesse I testify sayth he to euery one hearing the words of the Prophesy of this booke if any man shall ad to these things God shall ad vpon him the plagues written in this booke So far our Aduersaries But Catholikes make a distinction betwixt the Iudge and the Rule They call that the Iudge which giueth sentence betwixt them that contend And that the Rule according to the which sentence is giuen by the Iudge They supposing this distinction teach three things First that the Church is the Iudge of Controuersies Secondly that the Rule which the Church doth follow in giuing of sentence ought not to be the Scripture only but scripture and tradition togeather Thirdly that the Church according to this rule may pronounce sentence two wayes eyther by the Pope who is Head and Pastour of the Church or els by generall Councells approued by him the which do represent the Church By both which meanes the sentence cannot but be infallible For neyther is it possible that the Pope should erre in faith to whom it is sayd in the person of S. Peter I haue praied for thee that thy faith may not saile Neyther the Councells lawfully assembled by reason of the promise of Christ Behould I am with you alwayes euen to the consummation of the world Now to the end I may the better confirme this opinion and conuince the other I purpose to vse six arguments by
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
about the seÌ„se or meaning thereof which cannot be knowne but by custome or traditioÌ„ that taketh place of which is said in the law For then the best interpreter of the Lawes is Custome and that our Emperour Seuerus hath written how that in doubts Leg. â—7 ff de legibus which proceed from Lawes either custome or the authority of things iudged alwaies in the same manner ought to haue the force of a law Perchance you wil say what if some controuersy occur which neither Ibid. leg 38. can be defined out of the written law nor out of any custome what then shal be the rule that the iudge ought to follow I answere Then the matter must be taken vp according to that equity which doth proceed out of the law of nature But this especially happeneth when some certaine Case doth occur which is vnderstood according to the wordes of the law but not to the meaning of the law-giuer as before was said For then the Iudge is to giue sentence according to that which he thinketh to be iust and right The very same may happen in Controuersies of faith For if any controuersy should arise which cannot manifestly be decided neither by Scripture nor tradition recourse presently were to be made to the help of the holy Ghost who although he assist the Church in al occasions yet in this especially he doth teach her al truth as Christ himselfe hath promised And this remedy also the Apostles haue vsed in that Councel of Hierusalem where they were assembled about circumcision and the obseruation of legall rites and ceremonies Now these be the argumeÌ„ts by which hitherto hath beene proued that the Scripture cannot be ludge of controuersies in faith but that the Church may Now it remayneth that we diligently weigh and consider the testimonies of Scripture which were propouÌ„ded in the beginning and which are obiected and often repeated by our aduersaries against this doctrine but not in that order as they were propounded but as they are placed in the Scripture of the old and new testament one after another And truly by the examining of these as I did before insinuate it wil be manifest that some of them are nothing to the purpose and the rest rather make for vs then for them But to conclude and speake freely as the matter is indeede I affirme that our aduersaries who alwaies so much boast bragge of Scripture vnderstand nothing lesse then the true sense meaning of the Scripture The Testimonies of Scripture brought against vs heere are examined THE I. TESTIMONY YOVV shal not ad to the word that I speake to you And this also VVhat I commaund Deut. 4. 2. Deut. 12. 32. thee that only do to our Lord neither ad any thing nor diminish Out of which the aduersaries generally gather these two poynts First that all Traditions which Catholikes admit ought to be vtterly reiected But what is their reason Because forsooth nothing is to be added to the written word of God Secondly that no humaÌ„ precepts such as are the commandements of fasting lent abstinence from flesh on Fryday and Saturday of the single life of Priests such like ought to be obserued But wherefore Because say they that only is to be done which Christ hath coÌ„maunded whatsoeuer men commaund is not to be done Thus they but very foolishly as I wil shew two waies First by disprouing their false interpretation And againe by shewing the true sense and meaning of these places of Scripture Now first that their interpretation is false they themselues cannot deny vnlesse they will altogeather be accouÌ„ted foolish and impudent For if all traditions ought to be refused the Apostle himselfe must be reiected who saith Hould the Traditions which you 2. Thes 2. 14. haue learned whether it be by words or by our Epistle Likewise if al human precepts should be contemned and that only should be done which God commaundeth What should we say of the Rechabits who most diligently obserued the precept of their Father Ionadab did they amisse therein This truâ—y were to be sayd according to our Aduersaries but it is far otherwise seing that for so doing they are commended by God himselfe If our Aduersaries know not this let them heere Hieremy the Prophet speaking in these words The word that Iâ—e 35. 1. was made to Ieremy from our Lord in the daies of Ioakim the Sonne of Iosias the King of Iuda saying Go to the house of the Rechabits speake to them and thou shalt bring them into the howse of our Lord into one chamber of the treasuries and thou shalt giue them wyne to drinke And I tooke â—ezonias the sonne of Ieremias the Sonne of Habsamias and his brethren and all his sonnes and the whole howse of the Rechabites And I brought them into the howse of our Lord c. And I set before the sonnes of the howse of the Rechabits gobletts full of wyne and cuppes and I said to them drinke wyne who answered we will not drinke wyne because Ionadab the sonne of Recab our Father commaunded vs saying you shall not drinke wyne you and your Children for euer And yow shall not build howses you shall not sow seede and you shall not plant vineyards nor haue any but yow shall dwell in tabernacles al your dayes that yow may liue many dayes vpon the face of the land wherein yow are strangers we therfore haue obeyed the voice of Ionadab the sonne of Rechab our Father in all things that he commaunded vs so that we drinke not any wine all our dayes we and our wiues our sonnes and our Daughters And we builde not howses to inhabit and vineyard and seild and seede wee haue not had but we haue dwelt in tabernacles and we haue beene obedient according to all things that Ionadab our Father commaunded vs c. And the word of our Lord was to Ieremy saying Thus sayth the Lord of Hosts the God of Israell go and say to the men of Iuda and to the inhabitants of Hierusalem VVhy will you not receaue discipline to obey my words sayth our Lord The words of Ionadab the sonne of Rechab haue preuailed which he commaunded his sonnes not to drinke wyne and they haue not drunke vntill this day because they haue obeyed the commaundement of their Father but I haue spoken to you early rising and speaking and you haue not obeyed me And I haue sent to you all my seruants the Prophets rising earely and sending and saying Returne ye euery one from his most wicked way and make your studies good c. And you haue not enclined your eare nor heard me The Children therefore of Ionadab the sonne of Rechab haue firmely kept the precepts of their Father which he commaunded them But this people haue not obeyed me Therefore thus sayth the Lord of hosts the God of Israell behould I will bring vpon Iuda and vpon all the inhabitants of Hierusalem all the affliction which I haue
search diligently giue testimony of me that I am the true Messias promised of God Wherefore then do ye not beleeue Heere hence I conclude that our aduersaries oppugne themselues more then vs. For they contend that Scripture only is the iudge of Controuersies and that Christ remitteth vs to the Scripture alone But the quite contrary is true For Christ in the Controuersy which he had with the Iews to wit whether he were the Sonne of God sent them not only to the Scripture but first to the testimony of S. Iohn Baptist Secondly to the testimony of Miracles which shew him to be God Thirdly to the testimony of God the Father who confirmed the same with a voice from heauen And after al these at least he sends them to the Scriptures We Catholikes do follow Christ in this matter For in these controuersies which we haue with our aduersaries not only we vse the testimony of Scripture but also that of the holy Fathers that of the Church our Mother and likewise that of Miracles which oftentymes are wrought for the confirmation of our fayth But our aduersaries as though they were wiser then Christ will heare nothing but that which is conteyned in the Scripture In the which they resemble not a lâ—tâ—le those Iewes with whom Christ had to do For these reiecting all other testimonies did only admit the scripture the which they neyther then vnderstood nor do yet if we may beleeue S. Paul for their senses are dulled 1. Cor. 3. 1â— sayth he a little after vntill this present day when Moyses is read a veyle is put vpon their hart All this in this case may be not vnsittly applied to these our moderne aduersaries as to faythfull schollars and iust cosen-Germans to those most ignorant blind obstinate Iewes THE V. TESTIMONY DAILY searching the Scriptures if thâ—se Acts. 1â— â—â— thinges were so But heere againe our aduersaries cry out that the men of Beroea did not hastily and rashly beleeue those things with the Apostles tould them but examined all things according to the rule of the Scripture and therefore say they it is also fitting that we should follow their example and acknowledg the Scripture only to be the rule iudge But al this is in vaine which will easily be seene if we consider the matter it selfe whereof they spake For thus it was S. Paul the Apostle as it is expressely shewed in the same Chapter first at Thessalonica and after with them of Beroea did discourse out of the Scriptures declaring and insinuating that it behoued Christ to suffer and to rise againe from the dead and that this is Iesus Christ whom I preach to you But now what did those of Beroea in the selfe same place it followeth they receaued the word with all greedinesse daily searching the Scriptures if these things were so This therefore is the true sense of that place The men of Beroea when they heard S. Paul cite certaine testimonies of the Scripture in the old Testament by the which he affirmed Christs death and resuriection they searched whether the doctrine of S. Paul were agreeable to those testimonies Not truly as though they doubted of the death and resurrection of Christ for it was sufficiently confirmed by the force of many Miracles wrought by 1 Thes 1 5. the Apostle But that they might be more stedfastly confirmed in faith if they should see those things which S. Paul had preached to haue beene tould and signified long before by the Prophets Now what thinke you can our aduersaries conclude by this Nothing doubtlesse to the purpose Vnlesse peraduenture they conclude in this manner The men of Beroea searched the testimonyes of the Scripture cited of S. Paul therefore the Scripture only is the iudge of controuersies which is euen like vnto this the Lutherans search out the testimonies of S. August cited by Bellar. therefore S. Aug. only is the iudge of controuersies Or thus The Clownes search out the testimonies of Luther cited by the ministers therfore Luther only is the iudge of all Controuersies Or thus Kemnitius in the examen of the Councell of Trent searcheth out the traditions alleadged of Catholiks therefore traditions are the only iudge of Controuersies Or Lastly Schollars search out the testimonies of Cicero cited of their maister therefore Cicero only is the author of the Latin tongue Away with such consequences which are not all worth a rush And yet our aduersaries make great accompt of them because they haue no better THE VI. TESTIMONY IT any euangelize to you besids that which you Galat. 19. haue receaued be he anathema Therefore say our aduersaries besids the Ghospell we must not admit any traditions but infer the quite contrary in this manner If any shall Euangelize to you any thing besides that which S. Paul hath Euangelized be he anathema But the Lutherans and the Caluinists do euangelize something besides that which S. Paul euangelized because they oppugne traditions which he hath commaunded when he sayd keepe 2. Thes 2. 14. the traditions therefore the Lutherans and the Caluinists are anathema But now let vs see the drift of the Apostle for thence it will appeare whether traditions are altogether to be condemned or no. Truly the drift of the Apostle is this The Galathians were taught of S. Paul that the ceremonies Gal. 2. 15. of the law of Moyses were abrogated that none could be iustified by those ceremonies but by fayth in Christ but afterward they were brought from this doctrine by certayne false Apostles who taught them that they could not be saued by fayth in Christ vnlesse they were also circumcised and obserued the other ceremonies of Moyses law as is manifest by the course of the whole Epistle but especially in these chapters 1. v. â— c. 3. v. 1. 4 v. 9. â— v. 1. cited in the margent And against these false Apostles doth S. Paul here dispute when he sayth If any euangelize to you besides that which you haue recaued be he anathema As though he had sayd You haue receiued of me that a man is iustified by faith in Christ and not by the obseruation of the law of Moyses If any do teach you otherwise affirming that faith in Christ doth profit nothing vnlesse circumcision and other legall ceremonies be adioyned be he anathema But from hence it doth not follow that the Apostolicall traditions are to be reiected but rather that they are to be retained because they are not contrary to that which S. Paul hath euangelized to the Galathians of iustification but rather they are the same which he hath euangelized to the Thessalonians when he sayd keep the traditions with you haue learned THE VII TESTIMONY ALL Scripture inspired of God is profitable 2. Tim. 3 16. to teach to argue to correct to instruct in iustice that the man of God may be perfect instructed to euery good worke Out of which place our aduersaries argue two
Christ that is of the Church And also that to the Corinthians Are all Apostles are all Prophets are all doctours do 1. Cor. 12 29. all interprete as though he had sayd in no wise For it is the office of some to teach and interpret of others to learne and giue eare which in the same place is declared with a noble example taken from mans body For euen as in a mans body there be many members yet not all of them are exercised about the same office euen so in the Church which is Christs body there bee many faythfull yet all are not partakers of the same grace proceeding from God For to one 1 Cor. 12. 8. 9. is giuen the worke of wisdome to another the working of miracles to another the discerning of spirits to another the interpretation of languages And as the same Apostle speaketh in another place To euery one as God hath Rom. 12. 5. diuided the measure of his fayth where he addeth in the same place I say to all that Rom. 12. 3. are among you not to be more wise then behoueth to be wise Which is as much to say euen as the eyes haue not the office of hearing nor the eares of seing nor the armes of walking nor the feete of eating because it is not graunted them so by nature euen so in the Church not all ought to vse the office of teaching not all of interpreting the scripture not all of working miracles for that were to be more wise then behoueth to be wise but euery one doth that which he ought to do euen as it is giuen him from God in diuision of graces But our aduersaries do erre exceedingly against this diuine ordination who permit the liberty of reading and interpreting of Scripture to all as to all meere lay men yea to poore and silly women For seing that they be not called of God to the office they do appeare most vnfit to thrust themselues into it For now it is come to that passe that there is not one whether he be Tapster Tayler or Tinker Lutheran or Caluinist who doth not thinke himselfe skillfull inough in vnderstanding and interpreting the Scripture only by his owne labour without the helpe and instruction of any other But let them heare what the Apostle sayth the eye cannot say to the 1. Cor. 1â— 21. hand I neede not thy help or againe the head to the feete you are not necessary for me Let them heare that of the first to 1. Tim. 2. 11. 1. Cor. 14. v. 34. Timothy Let the women learne in silence withall subiection But to teach I permit not the woman nor to haue dominion ouer the man but to be in silence And to the Corinthians Let women hold their peace in the Church for it is not permitted them to speake but to be subiect But if they list to learne any thing let them aske their owne husbands at home But to what end al this Truly to this that the order set downe of God in his Church ought to be obserued Are all Doctours do all interprete No For there are diuisions of graces from hence followeth that those silly women who pratle much out of the Scriptures and blush not to blab out their owne priuate opinions concerning controuersies of fayth do most foolishly arrogate vnto themselues that which neither they haue on or belongs vnto them But in this they imitate their Mother Eua who could not hold her peace in paradise but her husband being silent she begaÌ„ to dispute with the serpent and presently was ouercome by him and deceaued as her husband also by her and many such Eues are found in this age which do the same The second reason yf the Scripture were easy it would be vnderstood not only of the faithfull who are in the Church but also of those who are Infidells no members of the Church and so by little and little the Maiesty authority of it would be ouerthrowne To this purpose is that which is sayd in S. Math. Giue not that which is holy to dogs Math. 7. 6. neyther cast yee your pearles before swyne least perhaps they tread them which their feete As D. Thomas 1. p. q. 1. art 9. ad 2. S. Aug. aut quisquis aut hoc ille est hom 7 in Apocalip It is vnderstood by S. Augustine and S. Thomas If the Scripture were plaine and easy doubtlesse it would be lesse esteemed both of the infidells Christians then is fitting Moreouer to many it would be an occasion of pride and arogancy For if they â—hould perceaue that these things which treate of profound mysteries were plaine and apparent they would brag of themselues excessiuely imagin nothing to be so hard which they could not by their owne wit and learning conceaue and vnderstand But now contrariwise they see the obscurity of the Scripture to be so great that by no meanes they are able to ouercome it and therefore finding themselues ignorant and wanting the instruction of others they fly seriously to God to the end that he may open their eyes and illuminate their vnderstanding that his diuine misteries may be layd open vnto them As Dauid did who sayd Open my eyes and I will consider Psal 118. vers 18. 34. the wonders of thy law And a little after Giue me vnderstanding and I will search the law And againe in the same Psalme Illumimate thy face vpon thy seruant and teach me thy iustifications And very well for the sense of the Scripture can proceed from none but from the Author of the Scripture But the author of the Scripture is the holy Ghost and therefore it is called the word of God the sense therefore of the scripture can come from none but from the holy Ghost to which that place of S. Peter doth belong no prophecy 2. Petr. 1. 20. of Scripture is made by priuate interpretation The cause headdeth For not by mans will was prophecy brought at any time but the holy men of God spake inspired with the holy Ghost And thus it cometh to passe that proud and arogant men who are wise in their owne iudgments and attribut much to their owne wits do neuer obtaine the true sense because God resisteth the proud and giueth grace to the humble And Math. 11. 25. this is it that Christ spake of in the Ghospell I confesse to the O Father because thou hast hid these things from the wise and the prudent and hast reuealed them to little ones And also the Apostle saying themselues wise they become foolish It followes necessarily out of the obscurity of the Scripture that many Controuersies arise amongst Christians THIS is another principle of those which I set downe before And truly it needeth no other confirmation then daily experience For it is generally well known that in all ages euen from the Apostles tyme vnto this our present age that there hath sprung out alwaies new controuersies
letter and the sense The letter killeth as the Apostle sayth and is cause of many heresies as was shewed by diuers examples The sense oftentymes is obscure and doubtfull both for the apparent contradictions which are found in euery place also for many other causes which before were numbred and therefore there is need of some Iudge who may manifestly desine that this is the lawfull sense and that the vnlawfull Thirdly out of the Controuersies themselues because there are many controuersies of the which no mention is made in the Scripture and so consequently can neyther be defined out of Scripture Fourthly out of the vse and custome of the old TestameÌ„t where the Scripture did not vse the office of a Iudge but high Preist who was Prince of the Sinagogue whose precept was to be obeyed vnder paine of death Fiftly by the vse and practise of the new Testament wherein all Controuersies hitherto haue beene decided by the Prelates of the Church Sixtly out of the proportion of Ciuill causes which are not decided by the written law but by the Prince of the Common wealth nor according to the rule of the written law only but also according to the ancient customes not written The other is to shew that the testimonies of Scripture which are obiected against vs eyther to be nothing to the purpose or to be rather for vs theÌ„ Isa 8. 20. against vs and not to be expounded truly by them as for example To the law testimony is nothing to the purpose because it is not vnderstood of Iâ—an 5. 39. Controuersies of fayth but of the future euents of casuall things And also that other place Search the Scriptures doth rather helpe vs then our aduersaries For Christ when he sayd this to the Iewes did not dispute with them out of Scripture only as our aduersaries would haue vs beleeue but also out of the testimony of S. Iohn Baptist to the which he added the testimony of Miracles and also the voice of God the Father speaking downe from heauen therefore he neuer dreamed that Scripture only was the Iudge of Controuersies The rest as I haue shewed are no better expounded by our aduersaries as out of our confutation the Reader if he bâ— but indifferent may easily perceaue himselfe An Obiection of the vulgar people aginst all that hath beene hitherto sayd MANY that be of the more simple 〈◊〉 thus obiect against vs. The Iudge of Controuersies in matters of fayth ought to be so infallible that he cannot erre Because if he erre all others following him should be deceaued in imbracing his opinion But now it is most plaine manifest of the one part that the scripture is infallible seing it is the very word of God which can by no meanes erre and of the otherside that no man can be infallible is no lesse certaine seing that euery man is a lyar and not any one can be found who is Rom. 3. 4. not subiect to errour According to that of S. Paul God is true but euery man a lyar Therefore the Scripture may be an infallible iudge Men seing they be lyars cannot But the Pope is a man the Church is nothing but a congregation of men Therefore the Pope the Church are lyars and may erre And so consequently none is safe and secure in matters of fayth who followeth their doctrine This obiection if there be any force in it is no lessle against our aduersaries then against vs. For if euery man be a lyar and may erre it followeth also that Moyses all the Prophets Apostles Euangelists Luther also and Caluin al the Lutherans and Calumisticall preachers are lyars and subiect to errour because they are men therefore they are not to be beleeued or trusted in any thing whatsoeuer and they ought to bee doubted of accounted as vncertaine Where then is fayth Neyther doth it help them to say that they preach the word of God and not of man for if they be lyars euen in so saying they may ly Nothing therefore is certaine But God forbid that we should eyther say so or thinke so For it is far otherwise And first we confesse that the scripture is certaine and infallible because it is the word of God But this we add that seing it is obscure the lawfull sense thereof is not manifest to euery one And therefore that there is need of some other iudge who may infallibly deliuer which is the true and lawfull sense of scripture But euery priuat man cannot be this Iudge because otherwise there would be as many diuers Iudges as there be diuers heads and opinions And so no controuersy could euer be composed For euery one would say that he vnderstood it rightly and al other falsly Therfore it is necessary that there be some publique Iudge who with authority may haue power to decide and end the matter betwixt the parties at contention Moreouer we affirme that men may Gen. â—â—1 â— psal â—â— 6. be considered two waies First as they are the Children of Adam subiect to diuers corruptions of nature And so by that meanes may be prone to lying and falsity Secondly as they are directed gouerned by the holy Ghost for the instruction of others and so they may be infallible and voyde of all errour Such an one in the old Testament was Moyses and the whole Senate of the Seniors Such also were the high Priests who followed theÌ„ Such were the Prophets Isaias Ieremy Ezechiel Daniel and Num. 11. 7. Deut. â—â— â— Agga â— 1◠〈◊〉 â—0 7. Ierem. r. 7. Ioan. 15. 16. Ioan. 16. 1â— others Such in the new Testament were the Apostles to whom it was said of Christ I will send you from my father the spirit of truth And also this VVhen that spirit of truth shall come he will teach you all truth But where there is all truth certainly there cannot be any falshood or errour To conclude such hath beene and at this day is the Church which by reason of the perpetuall assistance and direction of the holy Ghost neuer hitherto hath erred nor euer can erre heereafter Matth. 1â— â—8 1. Tim. 3. 1â— Isa 54. 4. Ibid. v. â—2 Ibid. v. 17. For it is built vpon a firme rocke and the gates of hell shall not preuaile against it It is the pillar and ground of truth It shall neuer be consounded nor blush The Iasper stone is the munition of it And it shall iudge euery tongue resisting it in Iudgment Therefore it is the infallible Iudge which we seeke But now there is a question whether all who are in the Church haue so much assistance and direction of the holy Ghost that they cannot err or no. Which truly is very easy to be resolued For all certainly haue it but with a certaine kynde of dependance from the Church Therefore as long as they remaine vnited to the Church they cannot erre but if they once depart from it then they beginne to erre
which may be declared with two similitudes the one is taken from the proportion of a mans body For if you should aske whether all the members which are in a mans body haue vitall and sensible spiritts in them by the which life in them is preserued I answeare that indeed all haue but with a certaine kynd of dependance from the head and the hart for these spirits are deriued from the head and the hart as from a double origen spring or fountaine into the other members From whence it comes that if those pores and passages be stopped intercepted through the which that distribution of spirits is made it followeth also that the other members are destitute of their spirits and cannot exercise their office at all but if they be patent and open all is well Euen so in the Church all the faythfull who are as members of the Church haue the assistance and direction of the holy Ghost but which a certaine kynd of dependance of the Pope who is as the head of the Church and from the Councells which are as the hart of the Church As long therefore as they remaine vnited to the doctrine of the Pope CouÌ„cells they are pertakers of the assistâ—nce and gouernement of the holy Ghost cannot erre in fayth But if they once depart by obstinacy and stubbornesse then they begin to shut vp all their passages that the diuine assistance and direction caÌ„not be distributed vnto them And so they begin to swarue from the truth and become subiect to errour which happened to Arius Nestorius Macedonius Pelagius and six hundred others And truly least the same happen vnto vs let vs heare the Counsell of the Apostle who in euery place doth exhort vs to the agreement and vnity of doctrine As when he writeth thus to the Romains And I desire you brethren saith he Rom. 16. 17. to marke them that make dissentions scandalls contrary to the doctrine which you haue learned and auoyd them And to the Corinthians I beseech you brethren by the name of our Lord 1. Cor. 1. 10. Iesus Christ that you all say one thing and that there be no schisme among you And to the Ephesians Becarefull to vse the spirit of truth in the bond of peace One body and one spirit as Eph. 4. 3. you are called in one hope of your Saluation One Lord one fayth one Baptisme And likewise to the Hebrewes VVith variances strang Heb. 13. 9. doctrines be not led away Another similitude may be borrowed from a flock of sheepe which very well doth represent the Church For as a whole flock being gathered together in one fould or one place hath the continuall assistance of their sheepheard who doth defend them all with his hooke his dogge from the cruelty of wolues eueâ— so the whole Church of the faythfull being collected in one fayth and in one spirit hath the perpetuall assistaÌ„ce of that diuine sheepheard Ioan. 10. 14. Matth. 28. 20. who sayd I am the good Pastour and I know my sheepe And againe Behould I am with you all dayes euen to the consuÌ„matioÌ„ of the world Also euen as the sheep as long as they remayne togeather with the flock and their Pastour they are safe from the biting of wolues euen so all Christians as long as they remaine vnited with the Church that is agreeing with the doctrine of the Church they are safe and secure from all dangers of errour and infidelity And finally as sheepe which stray from the flock are destitute of the protection of their Pastour and so subiect to be deuoured of the rauening wolues euen so Christians who disagree from the common sense and doctrine of the Church are quite destitute of the assistaÌ„ce of the holy Ghost and so in danger to fall certainly into pestiferous damnable errours From the which Christ free vs all FINIS THE CONTENTS OF THIS BOOKE OF the Iudge of Controuersies the Preface Pag. 1. The Scripture alone is not the Iudge of Controuersies concerning matters of Faith and Religion I. ARGVMENT Drawne from the Office of a Iudge Pag. 6. II. ARGVMENT Drawne out of the Scripture it selfe Pag. 9. That the Scripture according to the sense and meaning thereof cannot be Iudge Pag. 19. That the Scripture often tymes according vnto the sense is obscure and hard to be vnderstood Pag. 20. What are the causes why the Scripture is obscure Pag. 33. Wherefore is it Gods will that the Scripture should be obscure Pag. 58. It followes necessarily out of the obscurity of the Scripture that many Controuersies arise amongst Christians Pag. 64. The Scripture cannot be the Iudge of these and the like Controuersies Pag. 71. THE III. ARGVMENT Which is drawne out of the CoÌ„trouersies themselues Pag. 81. THE IIII. ARGVMENT Which is taken out of the vse and practise of the old Testament where not the Scripture but the Bishop was acknowledged for the Iudge Pag. 91. THE V. ARGVMENT Drawne from the custome vse and practise of the new TestameÌ„t Pag. 106. THE VI. ARGVMENT Drawne from the Analogy and proportion of the Ciuill Iudge concerning matters belonging to the common Wealth Pag. 118. The Testimonies of Scripture brought against vs heere are examined THE I. TESTIMONY Pag. 125. THE II. TESTIMONY Pag. 134. THE III. TESTIMONY Pag. 136. THE IIII. TESTIMONY Pag. 145. THE V. TESTIMONY Pag. 149. THE VI. TESTIMONY Pag. 151. THE VII TESTIMONY Pag. 153. THE VIII TESTIMONY Pag. 157. The Conclusion of all that is contained in this Booke Pag. 160. An ObiectioÌ„ of the vulgar people against all that hath beene hitherto sayd Pag. 162. FINIS