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
the sense thereof is obscure and doubtfull which falleth out often as I haue shewed aboue cannot so plainly pronounce sentence that it may be vnderstood of both parties at variance For if it should clearly pronoūce sentence in any such case the sense of the Scripture should not be obscure but plaine and manifest which is contrary to our supposition Therefore in such a case the Scripture cannot be iudge Perchance you will say that although the sense of the Scripture in one place be obscure yet notwithstanding in some other place it is very playne and therefore the Scripture by that place which is cleare may pronounce sentence of that place which is obscure I answere The heretikes harpe on this string but in vaine For first if it be so wherefore by that meanes do they not end all controuersies betwene them wherefore I say do not the Lutherans and the Caluinists seing they so long contend about some obscure place run presently to another which is plaine or if they do so why make they not an end of all their strife Here they are at a non-plus and know not what to say Furthermore that the words of the Scripture are playne is one thing but that the sense is plaine is another For the plainesse of the words dependeth vpon the knowledg of grammer but the sense vpon the intention and counsell of the holy Ghost And doubtlesse oftentymes it may happen that one may be perfect in the knowledg of his grammer and yet very ignorant of the meaning of the holy Ghost So that it may fall out very well that the words of the Scripture may be plaine yet the sense of the words as they be intēded of the holy Ghost may be obscure To shew this to the eye I will declare it with this example The words of Christ in the scripture be these This is my body This is my bloud Which words if they be taken according to their proper signification are so manifest and plaine that they may be well vnderstood of all men whether they be Christians Iewes Turkes or Ethnicks But about the sense of them intended by the holy Ghost almost infinite controuersies are amongst Christians The like is to be found in those words of S. Iohn Mary Magdalen cōmeth earely to the monument when it was yet darke And in those of S. Mark She came to the monument the sunne being risen Then the which wordes nothing could be spoken more plainly yet because the first do seeme to be contrary to the second it may be doubted and that with great reason what the proper sense of them is and how they may agree one with another Moreouer I say that oftentymes it happeneth that the one party thinketh that place cleare and manifest which the other houldeth to be obscure and intricate Now then what is to be done in such a case or what iudge is to be admitted doubtlesse the scripture cannot be the iudge seing the controuersy is about the sense of it when some thinke it plaine others obscure and of some it is construed in this sense of others in another What counsell shall we take therefore must not then another iudge be sought out For example There is contention betwixt vs and the Caluinists as concerning the true descending of Christ into hell which they deny we mantaine and do for our beleife bring a double testimony The one is out of the Creed He descended into hell the other out of the acts Thou wilt not leaue my soule in hell We say that both of these be cleare and euident The Caluinists deny both and with their obscure interpretation they make both places most obscure For they interpret the first in this sense He descended into hell that is say they he suffered vpon the Crosse most cruell and horrible torments of a damned forlorne man that pressed with anguish he was forced to cry out My God why hast thou forsaken me So Caluin But Cal. lib. 2. inst c. 16. §. 10. 11. catechism◠Hidelberg◠quaest 44. they take the latter in this sense Thou shalt not leaue my Carcase in the graue What is to be done here To what iudge shal we appeale If we aske counsell of the Scripture it will say the same that it sayd before It will not ad so much as any one iote to that set downe Now of that which is sayd before is the controuersy which can neuer be ended by that which is sayd before If then after the Controuersie begun the Scripture say no new thing at all but remaine still in the same ancient tearmes truly by it the contention cannot be decided but of necessity we must eyther go to some other Iudge or one of the parties contending must yield voluntarily or els they are forced still to continue in their endlesse strife and contention The other argument is this There are many testimonies of the Scripture which can by no meanes be interpreted according to the true sense but by the authority and tradition of the Church Therefore if a Controuersy should arise about these testimonies the Scripture only cannot be iudge but we ought to fly to the tradition authority of the Church as for exāple Christ sayth Teach ye all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost The true and lawfull sense is that in baptisme we are to pronounce these wordes I baptize thee in the name of the Father and of the Sonne and of the holy Ghost And that baptisme without such a verball and expresse pronuntiation of those words is no true baptisme We and our aduersaries agree in this But if one should deny this to be the sense and should say that these words were not needfull In the name of the Father and the Sonne and the holy Ghost but that an inward will and intention of baptizing him in the name of the holy Trinity were sufficient how should he be confuted only out of the words of the Scripture Nothing lesse seing the wordes be these baptizing them in the name of the Father c. where there is not any vocall inuocation of the blessed Trinity insinuated to be of necessity From whence haue we then that it ought to be verily from the practise and tradition of the Church If thou dost reiect this thou shalt not haue helpe against the aduersary who shall deny the pronouncing of these words to be necessary Another example is this Christ sayth Vnlesse a man be borne againe of water and spirit he cannot enter into the kingdome of God This place according to the true and lawfull sense is vnderstood of the necessity of baptisme with water as the Lutheranes themselues do confesse yet the Caluinists notwithstanding deny it How therefore can they be confuted of the Lutherans Truly not out of the Word alleadged For although water be named there yet it is not so expresly named as though it ought to be vnderstood of true and
naturall water For in another place it is called fier as in S. Luke He shall baptize Lue. 3. v. 1â— 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 accouÌ„ted 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. â—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. Proâ—m de lib. vet noâ— 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 nuÌ„ber 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 SacrameÌ„t 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 vnioÌ„ 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 â— vlt Melan. in ep Conf. August art 13. Mel. in locis ommunâ—â—us tit dâ— numero Sacramentorum in the Scripture the definition of
a Sacrament Luther indeed doth thus define it A Sacrament is a promise annexed to an externall signe Melancthon thus A Sacrament is a rite which hath the commandment of God to which is adioyned a promise of grace that is to say of free reconciliation or remission of sinnes as he explicateth himselfe Caluin in this manner A Sacrament is an outward signe by the which Calu. l. 4. Instit cap. 14. §. â— our Lord doth seale to our consciences the promise of his good will to vnderprop the weaknes of our fayth But verily none of all these definitions are in the Scripture Nay one of them doth not agree with another For Luther in his definition sayth that the promise is of the essence of a Sacrament Melancthon houldeth that it is annexed to the Sacrament But Caluin insinuateth in his that the promise is not annexed to the Sacrament but rather that the Sacrament is annexed and added to the promise and not that the promise is of the effect of Gods good will towards vs. Therefore according to Melancthon thus the promise were to be expressed if any shall receaue the sacrameÌ„t of Baptisme or of the Eucharist Him I promise the remission of his sinnes But according to Caluin in this maÌ„ner God hath promised to you remission of sins and life euerlasting and this promise he declares and seales by the Sacraments Thirdly whatsoeuer is to be thought of these definitions which our Aduersaryes haue newly inuented how will they shew out of the Scripture that they agree to Baptisme and the Eucharist I for my part see not But let vs try One definition is this A Sacrament is a rite which hath a Commandment of God to which is annexed a promise of remission of sins Let our aduersaryes proue out of scripture that this definition is agreeable to the Eucharist Let them proue I say this out of Scripture that the Eucharist hath a promise of remission of sinns annexed vnto it Or that which is all one That God in the Scripture doth promise vs remission of our sinns if we receaue this Sacrament They can neuer proue it For this Sacrament is not ordayned of God to remit a man his sinnes or to make of a wicked man or a sinner a iust holy man but rather it is instituted to the end that it may nourish confirme and increase that iustice grace and sanctity which was in him before he receaued this Sacrament Nay rather it is so farre off from remitting of sinnes as it is pernicious to a sinner if he come to it knowing himselfe guilty of deadly sinne Hence it is of the Apostle to the Corinthians But let a man proue himselfe and so let him eat of that bread and drinke of that chalice for he that eateth and drinketh vnworthily eateth drinketh iudgment to himselfe And Christ in his last supper would not giue the Eucharist to his Apostles before he had washed their feet to the end that he might giue vs to vnderstand that none vnles they be washed pure and free from all mortall sinne are to be admitted to the holy table of our Lord. And the reason is plaine out of the nature of this Sacrament For what is the Eucharist but a kind of spirituall meate and drinke by the which our soule is refreshed and made strong For my flesh sayth Christ is truly meate and my bloud is truly drinke And therefore as corporall meate and drinke doth not profit the body vnles it be aliue euen so neither the Eucharist doth helpe the soule vnles it be voyd of sin which is the death of the soule The third Controuersy is whether exorcismes and other ceremonyes vsed in the Catholike Church may be admitted in Baptisme That Lutherans admit them the Caluinists reiect theÌ„ Yet neither of them both can confirme their opinion out Scripture Not the Lutherans because the Scripture in no place maketh mention that such ceremonyes ought to be vsed but only we receaue them from the tradition of the Church Of the which thus S. Augustine writeth By the most ancient tradition of the Church sayth he children are exercised Aug l. 2. de nupt concup cap. 29. and breathed vpon that they may be translated to the kingdome of Christ from the power of darknes Not the Caluinists without it be in this manner No ceremonyes are to be vsed in the Church but those of the which there is expresse command in the Scripture But there is no command of the ceremonyes which the Catholikes vse in Baptisme Therfore such Ceremonyes are not to be vsed But the Mâ—ior is both false and contrary to the Caluinists themselues For the Caluinists do vse many ceremonies in Baptisme of the which there is no command in the whole Suripture such are these 1. That the infant must be baptized before al the people and that it should be on a Sunday or some other day when the people is wont to come togeather 2. That they who bring the infant to be baptized should be asked whether they will promise to instruct the child in fayth and manners after he shall grow to perfect age 3. That a name should be imposed vpon the infant who is baptized 4. That the forme of Baptisme should be pronounced in their country language 5. That the Creed our Lords prayer others also should be recyted Which ceremonyes Caluin prescribeth in a litle booke treating of the forme of ministring the Sacraments But where I pray you is commanded in Scripture Baptisme ought to be ministred Certainly in no place Hence therfore followeth that either they must reiect all those their ceremonyes or els graunt that all those which we vse are not therefore to be condemned because they are not expresly commanded in Scripture The fourth Controuersy Whether those who are baptized of heretikes are to be baptized againe S. Crprian in tymes past who was Bishop of Carthage did affirme it with some others But S. Augustine did deny it and followed that doctrine which was more true the which he did defend by no other meanes then by the Apostolicall tradition practise of the Church For so he writes against the Donatists VVhich custome sayth he to wit that baptisme may not be iterated I beleeue to haue proceeded Aug. l. 2. cont Donat c. 7. out of the Apostolicall tradition And againe That custome which was opposed against Cyprian is to be beleeued to haue receiued it beginning from the Apostolicall tradition to the which Cyprian did not yeald because it seemed to him vtterly destitute of any authority from the Scripture There are many other such like controuersies which cannot be decided out of Scripture alone but they must of necessity haue some other Iudge which heer I will briefly poynt to 1. Whether Baptisme may be giuen by one dipping 2. Whether Christians may worship Sunday in place of the Sabboath 3. Whether our Lady remained a Virgin after her Childbirth 4. Whether S. Peter the Apostle was Bishop
of the Romaine Church 5. Whether the Creed be Canonicall and Apostolicall 6. Whether in the old Testament there was some outward remedy for women against originall sinne THE IIII. ARGVMENT Which is taken out of the vse and practise of the old Testament where not the Scripture but the Bishop was acknowleged for the Iudge IT is certaine that in the old Testament all legall controuersies which were of great moment were to be ended and decided by the High Priest as by the supreme Iudge vpon earth and not by the Scripture only Witnesse of this is Ioseph in these wordes The high Priest doth offer vp sacrifice to God before all other Priests he keepeth the lawes he is iudge of controuersyes he punisheth offenders whoseuer is disobedient to him is punished as impious against God And this is plainly deduced out of that place of Deuteronomy If thou perceaue Deut. 17. 8. that the iudgment with thee be hard and doubtfull betweene bloud and bloud cause and cause leprosy and not leprosy and thou see that the words of the Iudges within thy gates do vary arise and go vp to the place which thy Lord thy God shall choose and thou shalt come to the Priests of the Leuiticall stocke and to the Iudge that shall be at that tyme and thou shalt aske of them who shall shew thee the truth of the iudgment neither shalt thou decline to the right hand nor to the left hand but he that shall be proud refusing to obey the Commandment of the Priest which at that tyme ministereth to our Lord thy God and the decree of the Iudge that man shall dye About this passage we must note first that amongst the Iewes there were diuers Controuersyes in this two especially are recorded The one concerning bâ—oud The other concerning leprosy but in other places we find foure as in the second of Paral p. in these words VVheresoeuer there is question of the 2. Paral. 19. v. 10. Law of the Commandment of Ceremonyes of iustification Where Lyranus tells vs that some did arise out of the Law of the Decalogue some out of the morall Commandments which are not in the Law of the Decalogue some out of the Ceremonial Precepts belonging to the worship of God Some lastly out of those which were iudiciall and very conuenient for the preseruing of outward peace and iustice Againe we must note that in euery Citty there were placed inferiour iudges who according to their office were bound to decide such Controuersyes as is set downe in the 16. of Deuteronomy Deut. 16. 18. Iudges and Maisters shalt thou appoint in all thy gates which our Lord thy God shal giueÌ„ thee in euery of thy Tribs that they may iudge the people with iust iudgement and not decline to either part And againe he appointed iudges of the Land in all the fenced Cittyes 2. Paral. 19. 5. of Iuda in euery place Moreouer we must obserue that when inferiour Iudges could not agree amongst themselues nor decide those conferences which were presented to them for some peculiar difficulty then they were forced to repaire to HierusaleÌ„ to those who were superiour iudges ouer whome the high Priest was President or supreme iudge to whose sentence all were bound to obey vnder paine of death This is plaine out of the words which are set downe before Duet 17. 8. From hence we gather that there was a double Tabernacle seat or CouÌ„cell amongst the Iewes the one was greater the other lesse Between them there was great difference First because the greater was only at HierusaleÌ„ the lesser in euery Citty 2. In the greater were decided matters of greater moment in the lesser those which were easy 3. In greater the high Priest was President not so in the lesser 4. It was lawfull to appeale from the lesse to the greater not so from the greater to the lesser 5. In the greater there was 70. persons besides the high Priest in the lesser 23. 6. The greater was called Mark 14. â—5 Luc. 9. 22. Act. 4. 5. Sanedrin or Synedrion or the Councell of the Elders the lesser not so Of the greater is often made mention in the Ghospell Both these Councells had their beginning vnder Moyses The lesser was ordayned according to the Counsell of Iethro but the greater according to the Commandment of God The occasion of ordeyning the lesser is described in Exodus in these wordes And the next day Exod. 18. 13. Moyses sate to iudge the people who stood by Moyses from morning vntill night which thing when his Allyed had seene to wit all things that he did in the people he sayth VVhat is this thou dost in the people VVhy sittest thou alone and all the people attendeth from morning vntill night To whome Moyses answered The people cometh to me seeking the sentence of God and when any Controuersy chanceth among them they come vnto me to iudge betweene them and to shew the Precepts of God and his lawes But he sayd Thou dost not well thou art tyred with foolish labour both thou and this people that is with thee the busines is aboue thy strengh thou alone canst not susteine it But heare my words and counsells God shall be with thee Be thou to the people in these thinges that pertaine to God to report their wordes vnto him and to shew to the people the ceremonyes and rite of worshipping and the way wherein they ought to walke and the worke that they ought to do and prouide out of all the people men that are wise and do feare God in whome there is truth and that do hate auarice and appoint of the Tribunes and Centurions and Quinquagenarians Decanes which may iudge the people at all tymes and what great matter soeuer shall fall out let them referre it to thee and let them iudge the lesse matters only Of the Institution of the greater Councell thus we read And our Lord Num. 11. 16. sayd to Moyses Gather me seauenty men of the ancients of Israell whom thou knowest to be the ancients of the people and Maisters and thou shalt bring them to the dore of the Tabernacle of Couenant and thalt make them to stand there with thee that I may descend and speake to thee and I will take off thy spirit and will deliuer it to them that they may sustaine with thee the burden of the people and thou only be not Ibid. v. 24 burdened And in another place Moyses therfore came and tould the people the words of our Lord assembling seauenty men of the ancients of Israel whom he caused to stand about the Tabernacle and our Lord descended in a cloud and spake to him taking away off the spirit that was in Moyses giuing it to the seauenty men And when the spirit had rested on them they prophesied neither ceased they any more But when the Councell was almost ouerthrowne it was restored againe by Iosaphat King of Iuda as is related in
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
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
the which I will manifestly proue that the scripture only is not sufficient to be the Iudge of all Controuersies The First shal be taken from the office of a Iudge which cà not be giuen to the Scripture The second from the Scripture it selfe in the which two things are to be considered the bare letter and the meaning therof The bare letter doth kill as the Apostle sayth the meaning or sense is obscure and hard to be vnderstood and therefore it necdeth some other Iudge or interpreter The third shal be drawne from the controuersies themselues which are in question for there are some controuersies which cannot be decided by scripture seing there is no mention at all made of them in the scripiture The fourth shal be taken out from the vse and practise of the old testament in the which not the scripture but the high Priest is acknowledged to be Iudge The fift out of the like vse and practise of the new testament The sixt is gathered out of the Analogy or proportion of the Ciuill Iudge concerning the questions and controuersies which fall out in the ciuill gouerment or Common Wealth For the written law is not the Iudge of such controuersies but the Prince or some peculiar Iudge appointed by him or his Counsell Moreouer I will examine the testimonies of the Scripture brought in against vs in the beginning By the examining of the which I will infer three things First that some of them do rather make for the Catholikes then for the Protestants and especially that of the which most of all they bragge and boast Search the scriptures Secondly that others of them belong nothing to the matter of which we speake And lastly that the Protestants who only seeke to obtaine the victory out of the scripture are altogether ignorant of the sense or meaning of it But now I will begin with our owne arguments The Scripture alone is not the Iudge of Controuersies concerning matters of Fayth and Religion I. ARGVMENT Drawne from the Office of a Iudge THE first argumēt which is drawn from the office of the Iudge thus I propound He that is the Iudge betwixt two at variance ought in such manner to pronounce the sentence that both of them may plainly perceiue what the sentence of the Iudge is so that the one may see it is for him and the other that it is against him otherwise the aduersaries will neuer leaue of their contentions but both will still continue defending their cause But the Scripture cannot do this therefore the Scripture cannot be the Iudge of al controuersies The Maiot is cleare The Minor I proue Because the Lutherans and the Caluinists for these many yeares haue iarred and warred concerning all these articles 1. The Baptisme of Children 2. The reall presence of Christ in the Holy Eucharist 3. Predestination 4. The person of Christ 5. Exorcismes 6. The number Canon of books of the Scripture And yet notwithstanding the scripture which they would haue to be Iudge could not hitherto nor can decide or put an end to these controuersies Hitherto it hath neuer beene heard that euer sentence was so pronounced by the scripture that eyther the Lutherās or the Caluinists haue confessed that it was pronounced either against the one or the other of them And this is plaine For as yet they both go forward most bitterly striuing contending Which doubtlesse they would neuer do if they did perceiue that the sentence were plainly giuen in their controuersies for then either the parties condemned would cease from contending any longer and submit themselues to the sentence or els they would appeale to some other Iudge pretending themselues to be vniustly condemned But neither of these do neyther Now therefore that the force of this argument may more plainly appeare two things are to be considered The one is that the Lutherans and Caluinists do openly confesse that they acknowledg no other Iudg then scripture only Which they affirme to be plaine mainfest euident and sufficient by it selfe to decide all controuersies whatsoeuer in matters of faith and religion that no falsity or errour can be found in it The other is that although they haue this Iudge yet notwithstanding they obtaine nothing by it but that their contentions still grow greater greater and they themselues become more hatefull to each other Out of which it followes that eyther the scripture hath not hither to pronounced clearly euidently and sufficiently that sentence or if it haue that eyther the Lutherans or the Caluinists are very stubborne and obstinate who will not yield to so manifest and so euident a sentence of which two let them make their choyce II. ARGVMENT Drawne out of the Scripture it selfe IN the Scripture two things are alwaies to be considered to wit the bare letter and the sense euen as in a man the soule and the body Of these two the holy Apostle as some interpret doth speake when he saith the letter killeth but the spirit quickneth as though 21 Cor. 3. 6. he had said if thou follow the true meaning and sense of the Scripture which is like the quickning soule and spirit it will helpe thee to saluation But if thou neglect the true and lawfull sense thereof and sticke only to the plaine bare and outward letter and striue to make that the meaning and sense which the bare letter only seemeth to import without doubt very often thou wilt fall into errour This interpretation S. Augustine doth approue Oftentymes sayth he O my dearely beloued Aug ser 7 de temp brethren I haue admonished your Charity that in the Lessons which these daies are read in the Church we ought not to attend only to that which we are taught by the bare letter but that we must seeke faithfully remouing away the veile of the letter a true quickning spirit for the Apostle saith that the letter killeth but the spirit quickneth For the vnhappy Iewes and the more vnhappy Heretikes whilst they regard the meere sound of the letter as a body without the soule so they remaine dead without the quickning spirit The like he hath in his third booke of Christian doctrine in the 5. Chapter This presupposed two things are to be proued The one is that the scripture if we respect the bare letter cannot possibly be the Iudge of controuersies The other is that albeit we marke also the sense and meaning of it yet neither so it can be the Iudge The former part is certaine for that which leadeth men into errour and heresie cannot be the infallible Iudge of all controuersies but the scripture if we respect the bare letter thereof leadeth men into errour and heresy therefore it cannot be the infallible Iudge of controuersies The Maior is plaine of it selfe because we seeke an infallible Iudge to the end we may not erre therfore that which leadeth vs into errour is not an infallible Iudge The Minor is euident out of the Apostle because the scripture
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
of Moyses or a volume of the CouenaÌ„t Deuteronomy But of this volume there are three things certaine The Autographum or first copy thereof was written by Moyses and placed of the Priests Deut. 31. 14. in the Arke of the couenaÌ„t of our Lord and there kept that it should be an authenticall instrument of the which it might be manifest what the will and Deut. 17. 8. Aggaei 2. 12. Malach. 2. 7. disposition of God was Secondly that the interpretation thereof in doubtful cases was committed vnto Priests and especially to the high Priest Thirdly that this authenticall coppy was to be read of the Priests vnto all the people in the Solemnity of the Tabernacles but once in seauen yeares when it was the yeare of remission Deut. 31. 10. Heerehence it followeth first that the people had not the first authenticall coppy of the law of Moyses but only the Priests If therefore out of the solemnity of the Tabernacles in any tyme of the seauen yeare any legall Controuersy had risen the people could not aske Councell of the authenticall coppy which then they had not but were to go to the Priest and aske the finall sentence of him as of the ordinary Iudge Secondly it followeth that although the people had the coppy yet out of it they could not decyde any Controuersy For it was not the office of the people but of the Priest and especially of the High Priest to interprete the law of Moyses from the which those Controuersyes had their beginning But perchance you may aske wherfore the interpretation of the law and consequently the deciding of legall controuersies belonged rather vnto the high Priest then to others Seing that well it might be that the other Priests were as skillfull yea and more skillfull in the law then the high Priest himselfe I answere If we respect humane industry it is certaine that others might haue beene as killfull in vnderstanding and interpreting of the law as the high Priest But if we respect the assistance of the holy Ghost which is especially to be regarded in this busines the same was communicated rather to the high Priest then to others as we haue an example in Moyses For God grounted greater assistance to â—oyses then to 70. Seniors who all were ministers to him in his office This is gathered Num. 11. 7. out of that our Lord sayth to Moyses I will take from thy spirit and deliuer vnto them that they may support with thee the burden of the people Where by the spirit we are to vnderstaÌ„d a certaine guift of grace which is necessary in them who will rightly gouerne others and end their controuersies This therefore is the sense I will take from thy spirit and deliuer vnto them that is I will giue to them a guift of grace but yet inferiour to that guift which thou hast To thee who art the chiefe iudge it is behoueable that more be giuen then to them who are subiect to thee THE V. ARGVMENT Drawne from the custome vse and practise of the new Testament EVEN as in the old Testament as I haue already shewed the Scripture was not the iudge of Controuersies but â—â—e high Priest and Councell of the Seniours so also in the new it hath hitherto beene yet I will briefly shew it that it may appeare plainly And first in the tyme of the Apostles there was a controuersy arose about Circumcision to wit whether that the new Christians who did receaue the fayth of the Ghospell could not be saued vnlesse they were circumcised and kept their legall ceremonies which controuersy was especially vnderstood of the Gentills conuerted vnto fayth But there was a double opinion about this The one of some who of Iewes were made Christians who held that the Gentiles could not be saued by the fayth of Christ vnlesse they were circumcised and obserued the ceremonies of the law The other was of S. Paul and Barnabas who affirmed that there was no need of circumcision and the obseruation of legall ceremonies But now how was this controuersy decided and ended was it brought to the Scripture alone euen as to the common iudge Nothing lesse But rather by the common consent of both parties some were elected who might go to Hierusalem vnto the Apostles that they in solemne Councell being informed in the whole matter might pronounce there finall sentence Which was so done For of the one side S. Paul and Barnabas were appoynted and of the other some other men Who going together to Hierusalem went to the Apostles and Seniours of the Citty These after there was a councell gathered and the holy Ghost called vpon answered in these words It seemeth good to the holy Ghost and to vs to lay no further burden vpon Act. 15. 28. you then these necessary things That you absteyne from the things immolated to Idolls and bloud and that which is strangled and fornication Which words were sent in manner of an Epistle to the Christians conuerted from Gentility whome they especially concerned And the sense is this We will not put vpon you the burden of circumcision or other legall ceremonies which is troublesome but to abstaine from those things which were named before and this will not be troublesome to you Here two things are to be noted which are much to our purpose The Act. 13. 1. first is that this controuersy of circumcision and legall rites could sufficiently Act. 13. 2. haue beene decided by S. Paul and Barnabas who both were Apostles Prophets and Doctours Who also were chosen especially of the holy Ghost that they might preach the Ghospell to all Act. 14. â—â— nations And also had preached it in many places and prouinces yet neyther of them would take that office to the end that they might teach by their example that such controuersies which concerne matters of fayth and religion ought to be brought to the ordinary Prelats of the Church or to the Councell consisting of them The other is that the Councell of the Apostles in the which that controuersy was determined there was no testimony of scripture brought which belonged directly to Circumcision though there be many for both parts if it had beene fitting one of them only to haue ended the contention For this place might haue beene brought for circumcision This is my Couenant which you shall obserue betweene me and you and thy Gen. 17. 10. seede after thâ—â— All the male Kinde of you shal be circumcised and you shall circumcise the flesh of your prepuce that it may be for a signe of the Couenant betweene me and you c. as well the home-bred as the bought seruant of whom soeuer he is not of your stock and my couenant shal be in your flesh for a perpetuall couenant But if it be an externall couenant as here it is sayd it is of necessity to be alwaies kept euen in the Euangelicall law And not only of the Iewes but of others
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
spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answeared me but to the howse of the Rechabits Ieremy sayd Thus sayth the Lord of Hosts the God of Israell For that yow haue obeyed the commaundment of Ionadab your Father and haue kept all his commaundments and haue done all things that he coÌ„maunded yow Therefore thus sayth the Lord of Hosts the God of Israell There shall not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight all dayes In this example three things are to be noted First that the precept which was giuen to the Rechabites was most hard For what is harder then that husbands and wiues young men and young maides not only for a short tyme as the Nazareans did but as long as euer they liued should abstaine from all kynde of wyne and neuer should dwell in howses nor sow their grounds nor plant any vineyards Secondly that this precept was not diuine but humane it appeareth by the opposition which God made For thus he argueth The Rechabits did obserue the precept which they receiued from man how much more ought the Iewes to keep the precept which they receiued from God Thirdly that the Rechabits not only did well and commendably in obseruing the precept of their Father Ionadab but also thereby deserued a peculiar blessing from God whereas contrare wise the Iewes deserued nothing but great punishment For it is sayd to the Rechabits There shall not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies But to the Iewes I will bring vpon you affliction Now from hence let our aduersaries if they be wise infer these few verities First that the Catholikes obseruing the precepts of the Church do no lesse well and laudably then did theRechabites by keeping the precept of their Father Ionadab For doubtlesse it is no lesse commendable to obey the Church our common mother then it was for them to obey a priuate man their Father And euen as the Rechabites did not sinne against that aforsaid place what I commaund you that only do to our Lord euen so neyther the Catholikes sinne against it Secondly the cause why Catholikes haue continued and do continue still is because they keep diligently the commaundments of the Church and how much more diligently one doth obserue them so many more benefits he shall receiue from God and that some others do not prosper because of the one side they contemne the precepts of the Church in the which they are not so perfect as the Rechabits were And on the other they do not obserue the tenne commaundments in the which they are like the Iewes But that they may pretend some kind of excuse for this their damnable lasinesse they hould that the ten commaundement are impossible to be kept In the which they make God a tyrant as though he would commaund man that which is not in his power to fullfill But this may suffice to ouerthrow their false interpretation The true interpretation therefor is this You shall not Deut. 4. 1. ad to the word that I speake to you neyther shall you take away from it Which is generally to be vnderstood of ceremoniall and iudiciall precepts which were giuen of God by Moyses And this is the sense I haue giuen ceremoniall precepts to you which prescribe the rites of worshiping God and Iudiciall which prescribe the rites of keeping iustice in Ciuill matters and those which belong to the Common wealth Both of which you ought perfectly and entirely to obserue for this is the signification of that You shall not ad nor take away Which truly in other words but in the same sense is explicated in another place where it is sayd do not decline eyther from the right Deut. 2â— 14. Deut. 17. 20. hand or the lest And againe That he may learne to feare our Lord his God and keepe his wordes and ceremonies nor decline to the right side nor to the left And a little after For I Deut. 31. 29. know that after my death you will do wickedly and will decline quickly from the way that I haue commanded you and like wise in the Iosue 7. booke of Iosue Take courage and be strong that thou keepe and do all the Law which Moyses my Seruant hath commaunded thee decline not from it to the right hand or to the left Therefore our of that place so vnderstood as truly it ought to be vnderstood the aduersaries cannot argue otherwise then thus The Iewes ought to obserue the precepts of God wholly and entirely not declining from them neyther to the right hand nor to the left therefore we Christians besides the Scripture ought not to admit any tradition which we haue receaued from the Apostles Spectatum admissi c. But that place in Deuteronomy Deut. 11. 32 VVhat I commaund thee this only do to our Lord neyther add any thing nor diminish is especially vnderstood of one ceremoniall precept to wit of the precept of sacrificing as appeareth Of which this is the sense and meaning When thou comest into the land of Palestine in the which thou goest and thou shalt offer a sacrifice to thy Lord thy God thou shalt not imitate the Gentills who offer their sonnes and daughters to false Gods by fyer But this only thou shalt offer the which I commaund thee as of Beasts Sheepe Goats Kidds Oxen Calues Pigeons Sparowes and Turtle-doues of fruits of the Earth Bread Meale Salt Frankincense a bundle of greene eares of Corne and wheat of Liquors Bloud Wyne Oyly and Water Do this only that is offer to our Lord Neyther ad any thing of the sacrifices of the Gentills nor diminish any thing of them which were now particulerly set downe Now out of this place the aduersaries can no otherwise conclud then in this manner The Iewes ought only to offer those things in sacrifice which were prescribed of God therefore we Christians may not keepe the precepts of the Church which is euen as foolish as the former THE II. TESTIMONY ISAY 8. 20. Rather to the law and to the testimony From hence the aduersaries gather that the Iewes in the old Testament when any controuersy did arise were sent presently to the law and testimony that is to the Scripture euen as to their iudge But they erre grosly First because it hath beene shewed before that the Iudge of controuersies in the old Testament was not the Scripture but the High Priest Secondly because those words to the law and testimony much other wayes are to be vnderstood then our aduersaries suppose as appeareth by the precedent words which are these And when they shall say to you Aske of Pythoâ—s and of Deuiners which whisper in their 1. cap. 8. 19. inchantements shall not the people aske vision of their God for the liuing of the dead To the law rather and to the
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. â—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 â—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 caÌ„not 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
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
you their iudgments 13. Answere not a foole according Pro. 26. 4. Ibid. Sap. 1. 13. to his folly least thou be made like to him contrary to that Answere a foole according to his folly least he esteeme himselfe to be wise 14. God hath not made death contrary Eccles 11. 14. to that Good things and euill life and death pouerty and honesty are of God Sap. 11. 25. 15. Thou louest all things that are hatest nothing of those which thou hast made contrary to that Iacob I loued Rom. 9. 13. Eccl. 10. 15. 1. Tim. 6. but Esau I hated 16. The beginning of all sinne is prvde contrary to that the roote of all euill is couetousnesse 17. Do good to the humble giue Eccl. 12. 6. Luc. 6. 30. not to the impious prohibite to giue him bread contrary to that giue to euery one that asketh thee 18. They that eate me shall yet Eccl. 24. 28. Ioan. 4. 13. hunger and they that drinke me shall yet thirst contrary to that he who shall drinke of the water which I will giue him shall not thirst for euer 19. As yet fourty dayes and Niniue Ioan. 3 4. Ioan. 4. 11. shal be subuerted contrary to that shall not I spare Niniue the great Citty 20. Gratis you haue receiued Gratis Mat. 10. 8. Luc. 10. 7. giue you contrary to that the workman is worthy of his wages 21. Take nothing in the way neyther skrip shooes nor rod contrary to Math. 10. 10. Marc. 6. 8. that and he hath commaunded them that they should take nothing in the way but a rod only 22. After 6. daies Iesus tooke Peter Mat. 17. 1. Luc. 9. 28. Iames and Iohn contrary to that It came to passe after these words almost eight dayes and he tooke Peter c. 23. But if thy brother shall offend Mat. 18. 15. against thee go and rebuke him betweene thee and him alone contrary to 1. Tim 5. 20. that Them that sinne rebuke before all that the rest also may haue feare 24. None is good but one God Mar. â—0 19. Luc. 6. 45. contrary to that The goodman of the good treasure of his hart bringeth forth good 25. Go preach the Ghospell to euery Mar. 16. 15. Math. 10. 5. creature contrary to that Into the way of the Gentiles do not go and into citties of the Samaritans enter yee not But go to the sheepe that are perished of the house of Israell 26. You are they that haue remained Luc. 22. 28. Math. 26. 31. with me in my temptations contrary to that you shall all suffer scandall in me 27. If I giue testimony of my selfe Ioan. 5. 31. my testimony is not true contrary to Ioan. 8. 14. this Although I giue testimony of my selfe my testimony is true 28. I do not receaue testimony of Ioan. 5. 34. Ioan. 15. 27. man contrary to this And you shall giue testimony of me 29. He that eateth my flesh and Ioan. 6. 55. Ibidem v. 63. drinketh my bloud hath life euerlasting contrary to that It is the spirit that quickneththe flesh profitteth nothing 30. All things whatsoeuer I haue Ioan. 15. 15. Ioan. 16. 1â— heard of my Father I haue notified vnto you contrary to this I haue yet many things to tell you 31. Mary Magdalen came earely to Ioan. 20. 1. Mar. 16. 2. the monument when it was yet darke contrary to that she came to the monument the sunne being now risen 32. Circumcision indeed profiteth Rom. 2. 25. if thou obserue the Law contrary to that Behould I Paul tell you that if you be circumcised Galat. 5. 2. Christ will profit you nothing 33. VVe account a man to be iustified by Rom. 3. 28. Iames 2. 20. 24. Rom. â— v. 19. Act. 7. v. 51. Rom. 11. v. 34â— 1. Cor. 2. v. 16. 1. Cor. 13. v. 3. faith without works Contrary to that of S. Iames Fayth if it haue not workes is dead in it selfe And againe you see that man is iustified by workes and not by fayth alone 34. For who resisteth his will contrary to that you alwaies haue resisted the holy Ghost as also your Fathers 35. VVho hath knowne the mind of our Lord contrary to that But we haue the sense of Christ. 36. If I shall distribute all my goods to be meate for the poore and haue not charity it doth Luc. 11. v. 41. profit me nothing contrary to that giue almes and all things are cleane to you 37. And as in Adam all dy so also in Christ 1. Cor. 13. v. 32. Ioan. 5. v. 21. Galat. 1. v. 10. 1 Cor. 10. v. 33. all shal be made aliue contrary to that The Sonne quickneth whom he will 38. Do I seeke to please men If I yet did please men I should not be the seruant of Christ contrary to that be without offence euen as I in all things do please all men 39. Beare ye one anothers burden Galat. 6. 2. Ibid. v. 5. contrary to this Euery one shall beare his owne burden 40. God inhabiteth light not accessible contrary to that Come to him 1. Tim. 6. 16. Psal 33. 6. 1. Iohn 1. 8. 1. Ioan. 3. 9. and you may be illuminated 41. If we shall say that we haue no sinne we seduce our selues contrary to that Euery one that is borne of God commiteth not sinne These and such like apparent contradictions which are found in many places of the Scripture oftentimes do trouble the reader and cause excessiue paines and labour euen to the most learned of all The auncient Fathers do giue testimony of this who spent much tyme in the according of these and such like contradictions as S. Augustine for example wrote certaine bookes of the agreement amongst the Euangelists and diuers others also who tooke great paines in interpreting the Scripture whose labours if we had not beene partaker of we should haue yet beene ignorant and blind in many matters of great importance And thus far about the third cause of obscurity in Scripture The fourth ariseth vpon this that often tymes the words of Scripture make a doubtfull sense by reason of the want of some distinction For sometymes where a distinction is needfull there is none at all Which most commonly happeneth in these cases 1. When it maketh mention of God 2. When of Christ 3. When it insinuateth the coming of Christ 4. When it speaketh of the Church For there belongeth vnto God eyther Vnity of essence or Trinity of persons To Christ eyther the humane nature or diuine Moreouer Christs comming is twofould the one in his natâ—uity the other in the day of IudgmeÌ„t Also the Church is eyther militant vpon earth or triumphant in heauen Therefore when the Scripture maketh mention eyther of God or of Christ or of the Church it is doubtfull and obscure in what sense there they are to be taken as if it speake of God whether it
meane thereby as he is one in essence or as he is three in person if of Christ whether it be vnderstood as he is God or as he is man or when mention is made of his coming whether it be of his first or of his last or when the Church is named whether the militant or triumphant thereby is signified it is hard to vnderstand But to explaine it the better I will giue an example of euery one The Scripture maketh mention of Mar. 6. v. 9. God in saying Our Father which art in heauen Now it is doubtfull whether it be spoken of God according to the vnity of his essence or according to the distinctioÌ„ of his persons or as the Deuines do propound it whether the name of Father be taken there essentially as it is common to three persons or personally as applied to the first person only There are authors of both parts yet it is more likely to be taken in that place essentially as it is to be gathered out of these words of Christ Ioan. 2. 17. I ascend to my Father and your Father Where the word Father is taken both wayes For the Father of Christ according to his eternall generation is the first diuine person as he is distinguished from the sonne and the holy Ghost But our Father according to our creation gouerning and adoption is the whole Trinity as he is one God Therefore when he sayth I ascend to my Father he speaketh only of the first person but when he addeth and your Father he speaketh of three persons as they are one in essence and nature S. Paul maketh mention of Christ VVho is the Image of the inuisible God the first Colos 1. 15. borne of all creatures because in him were created all things and he is the head of the body the Church first borne of the dead Heere also it is doubtfull whether this be to be vnderstood of Christ in respect of his diuinity or humanity Many thinke that some part of the senteuce is to be vnderstood one way some part another with whom I agree For Christ according to his diuinity is the Image of God the Father and also by him and in him all things are made but according to his humanity he is the head of the Church and first borne of the dead And in both senses he may be called the first borne of euery creature according to the sundry expositions of the interpreters as may be seene in their comments vpon that same place There is also a certaine speach of the coming of Christ And when againe Heb. 1. â— he bringeth in the first begotten into the world he sayth And let all the Angells of God adore him Wherein consists a question whether this was spoken of his first coming at his natiuity or of his last coming in the day of iudgment If were spect that word againe it seemeth rather to be of his later comming But taking all the circumstances together it may appeare to be of his former So the interpreters of this place Of the Church also the Apostle writeth But that Ilierusalem which is aboue is free which is our mother Gal. 4. â—6 For it is writteÌ„ Reioyce thou barren that bearest not breake forth and cry that trauailest not because many are the children of the desolate more then of her that hath a husband Heere therefore is a difficulty to know whether it be meant of the Church militant or triumphant Which difficulty is in another place of S. Paul But you are Heb. 12 22. come to mount Sion and the Citty of the liuing God heauenly Hierusalem and the Church of the first borne And in the same Apostle Eph. 5. 25. Christ loued the Church and deliuered himselfe for it that he might sanctify it cleansing it by the lauer of water in the word of life that he might present to himselfe a glorious Church not hauing spot or wrinkle To this kynd of obscurity may also be reduced that some things which are spoken of Christ in Scripture are to be vnderstood of the head of the Church which is Christ somtymes of both as S. Augustine noteth For the head of the Church Christ is taken in that place of the Apostle lib. 3. de doctrina Chri. c. 31. Math. 28. â—0 Behould I am with yow all dayes euen to the consummation of the world Where Christ as the head of the Church promiseth to the body and members thereof his perpetuall assistance protection and gouerment For of the body and members of the Church is that place of the acts to be vnderstood Saul Saul why dost thou persecute Act. 9. 4. me For Saul did not persecute the person of Christ seing that he was in heauen where he could not be persecuted but his Apostles who were the members of his Church Also that of Zachary After glory he sent me to the nations Zach. â— 8. Where Christ speaketh in person of the Apostles As though he had sayd my heauenly Father will send me to wit my Apostles to the conuersion of the Gentills But when will he send me after glory that is after I haue shewed my glory and diuinity in my Resurrection and Ascension After the same manner also S. Austine in the exposition of the 147. Psalme doth interpret that place of S. Matth. Then if any man shall say Math. 24. 23. vnto you loe here is Christ or there do not beleeue him For he thinketh that there by Christ is signified his Church whose words are these There shall rise false Christs and false Prophets and shall say loe here and loe there but they shall not speake of the head himselfe behould here behould there for it is certaine that Christ is in heauen but of the Church And out of this place he confuteth the Donatists who sayd Behould here in Affrick is the Church and in no other place besides And that of the Prophet Isay of Isay 61. 10. both He hath clothed me with the garment of saluation and with the garment of iustice he hath compassed me as a bridegroome decked with a Crowne and as a bride adorned with her Iewels Where Christ is called the bride and the bridegroome that is the head and the body and that of the Psalme Psal 2. The kings of the earth haue stood vp and the Princes haue gathered together against our Lord and against his Christ Which was fullfilled in the head and daily is fullfilled in the members The first cause of the obscurity of scripture ariseth from this that oftentymes when we thinke least passage is made from the litterall sense to the mysticall from carnall things to spirituall from temporall to eternall from the Kings of Israell to Christ the king himselfe and contrariwise This especially is performed in the Psalmes and the Prophets as is to be seene in the 7. Chapter of Isay where from the History of two kings of the which one was Rasin King of Syria
and the other Phacee King of Israel passage is made presently to the B. Virgin Behould sayth he a virgin shall conceaue and shall bring forth a sonne and his name shal be called Emanuel And in the 14. Chapter where the Prophet passeth from the king of Babilon vnto Lucifer and in the 71. Psalme passage is made from Salomon vnto Christ All the kings of earth shall adore him Vide D. Hieron l. 5. in psal cap. 16. and in the sixt Chapter of S. Iohn the Euangelist passeth from barly loaues to the Eucharistical or Sacramental bread And so often tymes in other places The sixt obscurity ariseth from this that in the Histories of Scripture things are not set downe in that order in which they were done In like manner that the computation of yeares doth not appeare plaine and manifest Lastly that certaine bookes often tymes are cited which if they were extant they would help the reader very much but seeing they are not to be found they leaue him doubtfull in suspence as are these which follow 1. The booke of the warres of our Numer 21. v. 14. Iosue 10. v. 13. 3. Reg. 11. v. 41. 3. Reg. 14. c. Lord. 2. The booke of the Iust 3. The booke of the words concerning the daies of Salomon 4. The booke of the speaches concerning the dayes of the kings of Iuda and the kings of Israel 5. The booke of Samuel the Prophet 1. Paral. 29. v. 29. Ibidem concerning the acts of Dauid 6. The booke of Nathan the Prophet concerning the same things 7. The volume of Gad the Prophet Ibid. 2. Paral. 9. v. 19. Ibid. Ibid. 8. The booke of Nathan the Prophet concerning the acts of Salomon 9. The booke of Achias the Silonite of the same 10. The vision of Addo the Prophet 2. Paral. 20. v. â—4 against Ieroboam the sonne of Nabat 11. The history of the kings of Israel written by Iehu the sonne of Hanan â— Paral. 26. v. 22. 12. The history of king Ozias written by Isay the sonne of Amos. 13. The sermons of Ose concerning 2. Paral 33. v. 19. 2. Paral. 35. v. 25 Iere. â—6 v. 6. the deedes of Manasses 14. The lamentation of Ieremy in the funerall of king Iosias 15. The volume of Ieremy concerning the ruine of the Citty and the captiuity of the people 16. The booke of Ieremy concerning Iere. 51. v. 61. 1. Machab. 16. v. 24. 2. Macha 2. 1. the destruction of Babilon 17. The booke of the tyme of the preisthood of Iohn Hircanus 18. Descriptions of Ieremy the Prophet 19. The booke of Henoch Epist Iâ—dâ— Apostoli Besides these causes there are many others the which I will touch in passing For first somtymes there are many sentences couched together betweene the which eyther there is no connexion or at least the connexion doth not appeare 2. Hebrew words occur the which of few are vnderstood 3 Oftentymes the answere which is made seemeth not to be so fit to the purpose of the question propounded 4. Very often words are doubtfull so that it cannot be discerned in what sense they are to be taken as in this place of the first to the Corinthians For other foundation no 1. Cor. â— v 11. man can lay besides that which is layd which is Christ Iesus And if any man build vpon this foundation gould siluer precious stones wood hay stubble the worke of euery one shal be manifest for the day of our Lord will declare because it shal be reuealed in fier and the worke of euery one of what kind it is the fier shall try If any mans worke abide which he built thereupon he shall receaue reward if any mans worke he shall suffer detryment but himselfe shal be saued yet so as by fier This place without doubt is most hard 1. Because it is hard to vnderstand what is meant by gould siluer hay and stubble 2. What is meant by the day of our Lord. 3. What by fier 4. What it is to burne and to suffer detriment Lastly what it is to be saued so as by fier Whereupon S. Augustine writeth Aug. in l. dâ—â—iâ—e oper c. 15 plainly that this is one of these places of which S. Peter spake in his last epistle when he sayd there are some things in the epistles of S. Paul hard to be vnderstood Petr. â—ost epist 3. 16. That other place of S. Paul is as hard VVhat shall they do that are baptized 1. Cor. 15. â—â— for the dead if the dead rise not againe at all why also are they baptized for them for it is not easy to explicate what to be baptized signifieth in this place and what to be baptized for the dead As concerning the which six diuers opinions are extant in Bellarmine Bel. lib. 1. dâ— Purg. c. 4. Likewise in the same Apostle this sentence is found It is impossible for them that were once illuminated haue tasted also of the heauenly guift and were made partakers of the holy Ghost haue moreouer tasted the good word of God and the powers of the world to come and are fallen to be renewed againe to pennance crucifying againe to themselues the sonne of God Which wordes are most obscure and by the ill vnderstanding of them the heresy of the Nouatians arose in S. Cyprians tyme who sayd that neyther penance nor pardon was to be giuen to them that fell and therefore they called themselues Catharos that is pure and cleane And this is sufficient about the causes whereby the Scripture according to the true and lawfull sense therof is very hard and obscure There remayneth yet another question which shal be briefly examined Wherefore is it Gods will that the Scripture should be obscure THIS truly is a great question and worthy to be sought out wherefore the Scripture being by reason of the things themselues and the misteries therein conteined very obscure is made yet more obscure by reason of the manner of treating thereof and this according vnto the will and disposition of God And wherefore rather by his will and disposition are not those mysteries which seeme obscure by themselues so clearely propounded that there may be no difficulty to any in the vnderstanding of them Truely there be diuers reasons of this of the which I will here set downe some few The first reason is Because God as he is willing that an order be kept in al other things euen so also in his Church to wit that there should be some who might teach and some who might be taught which order could not be kept if the Scripture were so plaine that it might easily be vnderstood of all to the which that place of S. Paul doth belong He gaue some Apostles and some Prophets and Eph 4. 11. other some Euangelists and other som pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of
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
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