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
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
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
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
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