according to the letter killeth which is as much to say it leadeth vs into errour So it killed the Iewes who vnderstood all those things which were foretould of Christ according vnto the bare letter and did not perceiue the inward sense thereof Of whom the Apostle speaketh saying for euen vntill this 2. Cor. 3. 15. day when Moyses is read a veile is put vpon their harts that is yet the Iewes do not vnderstand Moyses whom dayly they read by reason that they do not search into the inward sense and meaning of him but are satisfied with the bare letter Or els more plainly They do not acknowledg Christ who is hidden in Moyses from their sight vnder the externall ceremonies and sacrifices euen as vnder a couering veyle For euen yet they sticke in the veyle not considering what doth ly hid vnder it And this is it that Christ reprehendeth in saying Search the scriptures for you thinke in them to haue life euerlasting And the Ioan. 5. 39. same are they that giue testimony of me and you will not come to me that you may haue life As though he had sayd If you desire to know certainly that I am the Messias promised of God of whom Moyses and the Prophets haue written you must not only content your selues with reading of the scripture but also search diligently into the inward sense meaning which lieth hidden vnder the outward letter as vnder a certaine figure and shaddow But this hitherto you haue not practized For although you be perswaded that euerlasting life is to be found in the Scriptures yet in what particuler manner you are to seeke it there that you may find it hereof you are altogether ignorant It is not placed in the outward letter or in the externall figures and ceremonies as you imagin but in the spirit sense and secret misteries thereof There seeke me and you shall finde me But the letter killeth not only the Iewes but also the heretikes For many therefore haue died in their owne errours because they hauing forsaken the true sense of scripture which the holy Catholike Church doth follow tooke hold of another sense according to the outward bare letter The which I will breifly make plaine by setting downe some few examples The Sabellians held that there were not three diuine persons of the B. Trinity but one only to the which they gaue three diuers names in regard of three diuers offices or operations For they called the same person the Father the Sonne and the holy Ghost but in a diuerse respect The Father for that he was the author of all creatures the Sonne because he tooke our humaine nature of the B. Virgin the holy Ghost for that he sanctified vs by his euerlasting grace Out of their own opinion therefore is necessarily inferred that God the Father did dye and suffer For if there be but one person which is called the Father Sonne and holy Ghost and that person did dye suffer it followeth thereupon that God the father did dye and suffer For this Aug. lib. de hâ—r cap. 41. opinion they are called by S. Augustine Patropassians but from whence procedeth this so great an errour Truly from the letter that killeth For according to the outward letter they vnderstood that place of S. Iohn I and the Father am one that Ioan. 10. 30. the Father and the Sonne and consequently the holy Ghost were one in person and yet in the sense of the holy Church although they be but one in nature yet they are two in person The Arians sayd that Christ was not God but inferiour to him But from whom had they this errour but because they forsaking the sense of the Church expounded the words of Christ Ioan. 14. v. 28. according to the letter The Father sayth he is greater then I as if he had meant to wit the Father is absolutly and in euery respect greater then he But the sense of Vide Athâ— ora 2. cont Arian Hila. lib. 5. de Trini August lib. 3. cont Maxi. cap. 24. 25. lib. de Trin. c. 7 the Church is that Christ according to his humaine nature only is lesse then God the Father but equall according to his diuine In the former sense is that to be vnderstood The Father is greater then I in the other this I the Father are one and so all do agree very well together The Macedonians did deny the holy Ghost to be God but out of what grouÌ„d Out of the killing letter for expounding that of the Apostle according to the law the spirit searcheth all things yea euen the profundities 1. Cor. 2. v. 10. of God Wherhence they inferred He that searcheth seeketh he that seeketh doubteth he that doubteth is ignorant he that is ignorant is not God See Theophilact D. Thomanâ— others vpon that place 1. Paral. 28. v. 9. Psal 7 10. Iere. 17. 10. Therefore the holy Ghost is not God But the Church interpreteth that place thus The spirit searcheth all that is doth penetrate orpiere and comprehend all In the which sense God the Father also is sayd to search all God doth search the harts of all God searching the harts and reynes I the Lord searching harts The Manichees did affirme that the ould Testament was contrary to the new and wherfore Because they squared all according to the outward letter into the which only if we looke the one may seeme to disagree with the Gen 1. 1. Ioan. 1. 3. Gen 1. 27. Ioan. 8. v. 44. Gen. 2. 2. Ioan. 5. 17. August lib. cont Adâ—mant other For the old sayth that God created all things the new that the VVord created all Againe the old sayth that God made man according to his image But the new that man is of the diuell In like manner the old sayth that God did rest the seauenth day from all his worke The new that God worketh vntill now But S. Augustine she weth out of the sense of the Catholike Church how all these places agree well together the which seeme to be contrary according to the letter For it doth not â—eâ—ugne that God made all notwithstanding that also all were made by the Word as by the arte and example of God Neither doth it repugne that man was made according to the image of God in respect of his nature and neuerthelesse was of the diuell in respect of his malice and that God did cease the seauenth day from the worke of creating the world yet now doth alwayes worke in gouerning and conseruing the world The Pelagians did deny originall sinne affirming that the sinne of Adam did only hurt himselfe but not his posterity But from whence do they proue this Out of the bare letter that killeth because it is written that the Ezech. 18. 20. child shall not carry the iniquity of his Father But the true sense of this place according to the exposition of the Catholike Vide Aug. in
lib. post collation cap. 7. Church is that the sonne who is not partaker of the sinne of his Father shall not carry the iniquity of his Father But if he be partaker of it he shall of necessity carry it But now it is certaine that all Adams posterity were partakers of his sinne according to that of S. Paul in whom all sinned But in what manner Rom. 5. 12 all sinned in Adam is to be taught in another place yet here in the meane tyme I say that all sinned in Adam because God conditioned with him as with the first origen common roore head of his whole posterity that if the commandement which God had giuen him to wit that he should not taste of the fruit forbidden both he and his posterity should remaine in Paradise but if not then both he and all his posterity being guilty transgressours of Gods law should be cast out of paradise which afterwards so fell out There were also some ancient Heretikes who altogether denied the resurrection of our flesh because they found it written It is the spirit that quickneth the flesh profiteth nothing Which place Ioan 6. 63 they vnderstanding only according to the outward letter not searching any Refert Tertull. in lib deresur car c. 37. further into the inward sense and meaning thereof argued in this manner To what purpose should the flesh rise at all sith it profiteth nothing And out of the selfe same place the Caluinists conclude against another verity To what purpose say they should Christ impart to vs his flesh in the Eucharist if the flesh profit nothing But truly they both are deceaued by looking only into the bare letter which killeth Otherwise one might conclude in like manner if the flesh doth profit nothing Vide Maldonatum in cap. 6. Ioan. at all to what end did Christ take flesh to redeeme man To what end was the word made flesh To what end did he suffer in it vpon the Crosse Certainly he did not all this to no purpose That the Scripture according to the sense and meaning thereof cannot be Iudge BVT this being sufficient about the former part where it is manifest both by the authority of the Apostles and also by diuers sundry examples that the Scripture if we respect only the bare and outward letter thereof cannot be the infallible Iudge in matters of Controuersy because that the bare letter killeth and bredeth great errours and heresies But now let vs proceed to the latter part of this our argument wherein I wil declare that if we regard the very sense and meaning of the Scripture the same can be noe competent Iudge of all Controuersies in matters of fayth and Religion The which I proue in this manner The Scriptures according vnto the true sense thereof often tymes is obscure and very hard to be vnderstood oftentymes about discerning the true sense and meaning of it great Controuersies do arise But euery Controuersy doth require some iudge to determine the same it is therefore necessary that some Iudge be appoynted who certainly may determine which is the true sense of the Scripture which cannot be the Scripture it selfe for of the sense and meaning thereof there is Controuersy and therefore it is necessary that some other be assigned besides the Scripture In this discourse are certain principles grounded which are to be explicated and proued in particuler one after another The first is That the Scripture often tymes according vnto the sense is obscure hard to be vnderstood THIS S. Peter doth testify in his later Canonicall Epistle where speaking of the Epistles of S. Paul he 1. Pet. 3. 16. Luc. 24. 27. vseth these wordes In the which sayth he there are some things hard to be vnderstood Also it may be confirmed diuers waies First by the example of the disciples going vnto Emaus who vnderstanding not the Scriptures were taught by Christ Secondly by the Eunuch in the 8. Chapter of the Acts 13. verse who being asked of S. Philip whether he vnderstood the Prophet Isay which he was then reading answered in this maÌ„ner How can I sayd he vnlesse some man shew Act. 8. 31. me Thirdly by the example of the Apostles who vnderstood not many Mat. 13. 36. things which Christ had taught them For his Disciples coming to him sayd Mat 16. 11. expound vs the Parable of the Cockle seede Againe why do you not vnderstaÌ„d that I sayd not Luc. 18. 34. of bread to you and they vnderstood none of these things and this word was hid from them they vnderstood not the things thâ—t were sayd Fourthly by the common consent of all the interpreters For if the Scripture were easy what neede were there of so many interpreters so many commentaries so many questions and controuersies Fiftly by many particuler places and bookes of Scripture I proue it hard For who doth not perceaue Ezechiels prophesy about the visioÌ„ of the foure beasts to be most obscure Moreouer it plainly appeareth Daniels prophesy of the 70. weekes and of the abhomination of desolation to be most hard sith that in the searching into it and in the explaining of it it hath hitherto euen yet doth put many to their wits end as concerning the which Christ himselfe sayd he that readeth let him vnderstand Mat. 24. 15. Furthermore euen in the whole Apocalips of S. Iohn many obscure places and full of secret mysteries may be found And S. Hierom also affirmeth in a certaine epistle of his to Paulinus that in it there are as many Sacraments or secret mysteries as wordes But that in the other bookes of Scripture also many obscure and difficult places are to be found is wel known to such as read them to omit others let them speake who in tymes past notwithstanding their daily reading of Scripture with great diligence coÌ„fessed themselues to haue beene very ignorant in many passages thereof in which to be instructed and resolued they had recourse to S. Augustine S. Hierome and other most learned Fathers of the Church Whereof the Epistles of the auncient Fathers themselues do giue ample testimony out of the which I will put downe some We reade then that Pope Damasus asked counsell of S. Hierome about these Questions 1. What signified this whosoeuer shall Gen. 4. 15. Epist 124. 125. inter Epist Hiero. Ibidem kill Cain shal be punished seauen fould 2. If all things which God had made were very good to what end did he commaund Noë to take into the Arke as well those beasts which were vncleane as those which were cleane sith that nothing can be good which is vncleane 3. Wherefore did Abraham receaue Circumcision for a signe or seale of his fayth And wherefore did Isaac though Ibid. a iust man and deare to God deceaued by errour blesse not whom he would but whom he would not 4. What was the interpretation of Isay Epist 142. the Prophets
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
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
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
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
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
iuxta computum The twelft whether Children are borne in originall sinne and to wash away the same do need Baptism The same Authors denyed it Pelagius and Celestius as S. Augustine doth affirme They deny sayth he that children borne carnally of Adam do contract the infection of the old death in their first natiuity For so they affirme that they are borne without any bond of originall sinne as though there were not any thing to be remitted in their second natiuity But that therefore they are baptized to the end that being adopted by regeneration they maybe admitted to the kingdome of God as translated from good to better not being absolued by this renouation from any euill of the old obligation But this errour was condemned in the Mileuitane Councell cap. 2. and afterwards of Pope Zosinus as S. Augustine also Aug. in l. de pecc orig cap. 6. sequen is witnesse In these and such like Controuersyes which now for breuity I omit three thinges are to be considered First that one part of them who contended is clearely and manifestly condemned Secondly that this condemnation was vttered pronounced by the Catholike Church as iudge which sometymes gaue sentence by the Pope who is the head and pastour of the same Church and sometymes by Councells which represent the whole Church Thirdly that the Lutherans and the Caluinists doe confesse that this condemnation was lawfully pronounced For they confesse that Nouatian Sabellius Samosatenus Arius Nestorius Eutiches Dioscorus and the Monothelits the Macedonians the Donatists and the Pelagians to haue beene iustly condemned that they are and ought to be accounted for Heretiks And that by no other means then by the sentence of the Catholike Church For if the Scripture only should haue been Iudge the Church should not haue giuen sentence at all these Controuersyes would haue continued euen to this present day nor yet would it euer haue beene cleare manifest to all that those Authours afore-named were to be had and accounted for Heretikes Now seeing that they were condemned by the Church the matter is plaine without all doubt Perchance you will say what if the Church her selfe should haue erred in giuing sentence I answere This to be iust as much as though one should say What if Christ his Apostles and Prophets should lye For they tell vs that the Church cannot erre because as Christ himselfe sayth his Church is founded vpon a rocke and Math. 16. 18. 1. Tim. 5. â—5 Isâ— 54. Ibid. v. 12. Ibid. v. 17. the gates of hell shall not preuaile against her She is the piller and firmament of truth to S. Paul And Isaias saith she shall neuer blush nor be confounded And in another place A lasper-stone is in the defense thereof And a little after Euery tongue resisting in iudgment shall be condemned THE VI. ARGVMENT Drawne from the Analogy and proportion of the Ciuill Iudge concerning matters belonging to the common wealth THIS argument which may best illustrate the matter may well be propounded in this manner A manifold Analogy or proportion may be seene betweene thinges apertaining to faith and Religion on the one side thinges meerely Politike and Ciuill on the other First for euen as in politike Ciuill affaires oftentymes controuersyes and contentions do arise which require some iudge who may giue sentence between the contending partyes so falleth it out in matters of fayth and religion 2. As in Ciuill controuersies these three things are distinguished The Iudge the written law and the custome so also in controuersies of faith these three the Iudge the whole Scripture of both testaments and tradition 3. As a secular Prince or Magistrate doth exercise the office of a iudge in deciding of Ciuill controuersies so also the Prince of the Church or Ecclesiasticall Synod doth exercise the like office in decyding controuersies of fayth 4. As the written law is a certaine rule which the secular Iudge doth follow in deciding of Ciuill contentions so also the Scripture of both Testaments is a certaine line or rule which the Ecclesiasticall Iudge doth follow in decyding controuersies of fayth 5. As only the written law is not a sufficient rule for all Ciuill causes but the written law and custome withall so also the Scripture only of both Testaments is not a sufficient and entire rule of all controuersies of fayth vnlesse tradition be adioyned These hitherto are manifest Yet least that there be any doubt therein I will expound them all breifly And first that the secular Prince or Magistrate may vse the office of a iudge in Ciuill causes needeth no long proofe For daily experience doth wittnesse this in all Prouinces and Kingdomes For in euery place Ciuill causes and contentions are brought to the secular Prince or Magistrate whom the parties at variance do acknowledg to be their lawfull Iudge which is well knowne by the Ciuill and Canon law for in each of them there are titles concerning the ordinary Iudge and him who is the iudge delegate Neyther is there any so ignorant and foolish that by the ordinary or delegate iudge vnderstandeth the written law when it is certaine that he is the ordinary who hath the ordinary iurisdiction and power and him to be a iudge delegate who receauing power of the ordinary supplies his office and place Moreouer that the written law cannot be iudge may easily be proued and most plainly in these three cases First when it is obscure and doubtfull for then there is need of some other iudge or interpreter who may expound the meaning of it Secondly when one law seemeth to repugne another which happenth very often For then a iudge is needfull who may reconcile them together Thirdly when the words of the law which are generall ought to be restrained in some particuler case yet they are in no wise limitted Which then happeneth when some particuler case doth occur which the law did not foresee might happen And yet perchance if he had knowne would not haue comprehended it in the law therefore in such a case one must iudge against the words of the law But then who shal be iudge Not the law it selfe for it neuer giueth sentence against it selfe Therefore there must be some other Iudge besides the law Now lastly that only the written law cannot be a sufficient rule for the deciding of all Ciuill controuersies whatsoeuer but besides it also custome is to be admitted is most certaine amongst the Lawyers And especially in two cases First when some controuersy doth arise of the which Leg. 3â— ff de legibus there is no written law for then custome is to be taken for law and ought to be no lesse obserued according to that Those things which are approued by long custome and obserued for many yeares as a secret agreement of the Citizens are to be kept no lesse theÌ„ those things which are written Secondly when there is extant indeed a written law yet there is some doubt
about the seÌ„se or meaning thereof which cannot be knowne but by custome or traditioÌ„ that taketh place of which is said in the law For then the best interpreter of the Lawes is Custome and that our Emperour Seuerus hath written how that in doubts Leg. â—7 ff de legibus which proceed from Lawes either custome or the authority of things iudged alwaies in the same manner ought to haue the force of a law Perchance you wil say what if some controuersy occur which neither Ibid. leg 38. can be defined out of the written law nor out of any custome what then shal be the rule that the iudge ought to follow I answere Then the matter must be taken vp according to that equity which doth proceed out of the law of nature But this especially happeneth when some certaine Case doth occur which is vnderstood according to the wordes of the law but not to the meaning of the law-giuer as before was said For then the Iudge is to giue sentence according to that which he thinketh to be iust and right The very same may happen in Controuersies of faith For if any controuersy should arise which cannot manifestly be decided neither by Scripture nor tradition recourse presently were to be made to the help of the holy Ghost who although he assist the Church in al occasions yet in this especially he doth teach her al truth as Christ himselfe hath promised And this remedy also the Apostles haue vsed in that Councel of Hierusalem where they were assembled about circumcision and the obseruation of legall rites and ceremonies Now these be the argumeÌ„ts by which hitherto hath beene proued that the Scripture cannot be ludge of controuersies in faith but that the Church may Now it remayneth that we diligently weigh and consider the testimonies of Scripture which were propouÌ„ded in the beginning and which are obiected and often repeated by our aduersaries against this doctrine but not in that order as they were propounded but as they are placed in the Scripture of the old and new testament one after another And truly by the examining of these as I did before insinuate it wil be manifest that some of them are nothing to the purpose and the rest rather make for vs then for them But to conclude and speake freely as the matter is indeede I affirme that our aduersaries who alwaies so much boast bragge of Scripture vnderstand nothing lesse then the true sense meaning of the Scripture The Testimonies of Scripture brought against vs heere are examined THE I. TESTIMONY YOVV shal not ad to the word that I speake to you And this also VVhat I commaund Deut. 4. 2. Deut. 12. 32. thee that only do to our Lord neither ad any thing nor diminish Out of which the aduersaries generally gather these two poynts First that all Traditions which Catholikes admit ought to be vtterly reiected But what is their reason Because forsooth nothing is to be added to the written word of God Secondly that no humaÌ„ precepts such as are the commandements of fasting lent abstinence from flesh on Fryday and Saturday of the single life of Priests such like ought to be obserued But wherefore Because say they that only is to be done which Christ hath coÌ„maunded whatsoeuer men commaund is not to be done Thus they but very foolishly as I wil shew two waies First by disprouing their false interpretation And againe by shewing the true sense and meaning of these places of Scripture Now first that their interpretation is false they themselues cannot deny vnlesse they will altogeather be accouÌ„ted foolish and impudent For if all traditions ought to be refused the Apostle himselfe must be reiected who saith Hould the Traditions which you 2. Thes 2. 14. haue learned whether it be by words or by our Epistle Likewise if al human precepts should be contemned and that only should be done which God commaundeth What should we say of the Rechabits who most diligently obserued the precept of their Father Ionadab did they amisse therein This truâ—y were to be sayd according to our Aduersaries but it is far otherwise seing that for so doing they are commended by God himselfe If our Aduersaries know not this let them heere Hieremy the Prophet speaking in these words The word that Iâ—e 35. 1. was made to Ieremy from our Lord in the daies of Ioakim the Sonne of Iosias the King of Iuda saying Go to the house of the Rechabits speake to them and thou shalt bring them into the howse of our Lord into one chamber of the treasuries and thou shalt giue them wyne to drinke And I tooke â—ezonias the sonne of Ieremias the Sonne of Habsamias and his brethren and all his sonnes and the whole howse of the Rechabites And I brought them into the howse of our Lord c. And I set before the sonnes of the howse of the Rechabits gobletts full of wyne and cuppes and I said to them drinke wyne who answered we will not drinke wyne because Ionadab the sonne of Recab our Father commaunded vs saying you shall not drinke wyne you and your Children for euer And yow shall not build howses you shall not sow seede and you shall not plant vineyards nor haue any but yow shall dwell in tabernacles al your dayes that yow may liue many dayes vpon the face of the land wherein yow are strangers we therfore haue obeyed the voice of Ionadab the sonne of Rechab our Father in all things that he commaunded vs so that we drinke not any wine all our dayes we and our wiues our sonnes and our Daughters And we builde not howses to inhabit and vineyard and seild and seede wee haue not had but we haue dwelt in tabernacles and we haue beene obedient according to all things that Ionadab our Father commaunded vs c. And the word of our Lord was to Ieremy saying Thus sayth the Lord of Hosts the God of Israell go and say to the men of Iuda and to the inhabitants of Hierusalem VVhy will you not receaue discipline to obey my words sayth our Lord The words of Ionadab the sonne of Rechab haue preuailed which he commaunded his sonnes not to drinke wyne and they haue not drunke vntill this day because they haue obeyed the commaundement of their Father but I haue spoken to you early rising and speaking and you haue not obeyed me And I haue sent to you all my seruants the Prophets rising earely and sending and saying Returne ye euery one from his most wicked way and make your studies good c. And you haue not enclined your eare nor heard me The Children therefore of Ionadab the sonne of Rechab haue firmely kept the precepts of their Father which he commaunded them But this people haue not obeyed me Therefore thus sayth the Lord of hosts the God of Israell behould I will bring vpon Iuda and vpon all the inhabitants of Hierusalem all the affliction which I haue