letter and the sense The letter killeth as the Apostle sayth and is cause of many heresies as was shewed by diuers examples The sense oftentymes is obscure and doubtfull both for the apparent contradictions which are found in euery place also for many other causes which before were numbred and therefore there is need of some Iudge who may manifestly desine that this is the lawfull sense and that the vnlawfull Thirdly out of the Controuersies themselues because there are many controuersies of the which no mention is made in the Scripture and so consequently can neyther be defined out of Scripture Fourthly out of the vse and custome of the old TestameÌ„t where the Scripture did not vse the office of a Iudge but high Preist who was Prince of the Sinagogue whose precept was to be obeyed vnder paine of death Fiftly by the vse and practise of the new Testament wherein all Controuersies hitherto haue beene decided by the Prelates of the Church Sixtly out of the proportion of Ciuill causes which are not decided by the written law but by the Prince of the Common wealth nor according to the rule of the written law only but also according to the ancient customes not written The other is to shew that the testimonies of Scripture which are obiected against vs eyther to be nothing to the purpose or to be rather for vs theÌ„ Isa 8. 20. against vs and not to be expounded truly by them as for example To the law testimony is nothing to the purpose because it is not vnderstood of Iâ—an 5. 39. Controuersies of fayth but of the future euents of casuall things And also that other place Search the Scriptures doth rather helpe vs then our aduersaries For Christ when he sayd this to the Iewes did not dispute with them out of Scripture only as our aduersaries would haue vs beleeue but also out of the testimony of S. Iohn Baptist to the which he added the testimony of Miracles and also the voice of God the Father speaking downe from heauen therefore he neuer dreamed that Scripture only was the Iudge of Controuersies The rest as I haue shewed are no better expounded by our aduersaries as out of our confutation the Reader if he bâ— but indifferent may easily perceaue himselfe An Obiection of the vulgar people aginst all that hath beene hitherto sayd MANY that be of the more simple 〈◊〉 thus obiect against vs. The Iudge of Controuersies in matters of fayth ought to be so infallible that he cannot erre Because if he erre all others following him should be deceaued in imbracing his opinion But now it is most plaine manifest of the one part that the scripture is infallible seing it is the very word of God which can by no meanes erre and of the otherside that no man can be infallible is no lesse certaine seing that euery man is a lyar and not any one can be found who is Rom. 3. 4. not subiect to errour According to that of S. Paul God is true but euery man a lyar Therefore the Scripture may be an infallible iudge Men seing they be lyars cannot But the Pope is a man the Church is nothing but a congregation of men Therefore the Pope the Church are lyars and may erre And so consequently none is safe and secure in matters of fayth who followeth their doctrine This obiection if there be any force in it is no lessle against our aduersaries then against vs. For if euery man be a lyar and may erre it followeth also that Moyses all the Prophets Apostles Euangelists Luther also and Caluin al the Lutherans and Calumisticall preachers are lyars and subiect to errour because they are men therefore they are not to be beleeued or trusted in any thing whatsoeuer and they ought to bee doubted of accounted as vncertaine Where then is fayth Neyther doth it help them to say that they preach the word of God and not of man for if they be lyars euen in so saying they may ly Nothing therefore is certaine But God forbid that we should eyther say so or thinke so For it is far otherwise And first we confesse that the scripture is certaine and infallible because it is the word of God But this we add that seing it is obscure the lawfull sense thereof is not manifest to euery one And therefore that there is need of some other iudge who may infallibly deliuer which is the true and lawfull sense of scripture But euery priuat man cannot be this Iudge because otherwise there would be as many diuers Iudges as there be diuers heads and opinions And so no controuersy could euer be composed For euery one would say that he vnderstood it rightly and al other falsly Therfore it is necessary that there be some publique Iudge who with authority may haue power to decide and end the matter betwixt the parties at contention Moreouer we affirme that men may Gen. â—â—1 â— psal â—â— 6. be considered two waies First as they are the Children of Adam subiect to diuers corruptions of nature And so by that meanes may be prone to lying and falsity Secondly as they are directed gouerned by the holy Ghost for the instruction of others and so they may be infallible and voyde of all errour Such an one in the old Testament was Moyses and the whole Senate of the Seniors Such also were the high Priests who followed theÌ„ Such were the Prophets Isaias Ieremy Ezechiel Daniel and Num. 11. 7. Deut. â—â— â— Agga â— 1◠〈◊〉 â—0 7. Ierem. r. 7. Ioan. 15. 16. Ioan. 16. 1â— others Such in the new Testament were the Apostles to whom it was said of Christ I will send you from my father the spirit of truth And also this VVhen that spirit of truth shall come he will teach you all truth But where there is all truth certainly there cannot be any falshood or errour To conclude such hath beene and at this day is the Church which by reason of the perpetuall assistance and direction of the holy Ghost neuer hitherto hath erred nor euer can erre heereafter Matth. 1â— â—8 1. Tim. 3. 1â— Isa 54. 4. Ibid. v. â—2 Ibid. v. 17. For it is built vpon a firme rocke and the gates of hell shall not preuaile against it It is the pillar and ground of truth It shall neuer be consounded nor blush The Iasper stone is the munition of it And it shall iudge euery tongue resisting it in Iudgment Therefore it is the infallible Iudge which we seeke But now there is a question whether all who are in the Church haue so much assistance and direction of the holy Ghost that they cannot err or no. Which truly is very easy to be resolued For all certainly haue it but with a certaine kynde of dependance from the Church Therefore as long as they remaine vnited to the Church they cannot erre but if they once depart from it then they beginne to erre
which may be declared with two similitudes the one is taken from the proportion of a mans body For if you should aske whether all the members which are in a mans body haue vitall and sensible spiritts in them by the which life in them is preserued I answeare that indeed all haue but with a certaine kynd of dependance from the head and the hart for these spirits are deriued from the head and the hart as from a double origen spring or fountaine into the other members From whence it comes that if those pores and passages be stopped intercepted through the which that distribution of spirits is made it followeth also that the other members are destitute of their spirits and cannot exercise their office at all but if they be patent and open all is well Euen so in the Church all the faythfull who are as members of the Church haue the assistance and direction of the holy Ghost but which a certaine kynd of dependance of the Pope who is as the head of the Church and from the Councells which are as the hart of the Church As long therefore as they remaine vnited to the doctrine of the Pope CouÌ„cells they are pertakers of the assistâ—nce and gouernement of the holy Ghost cannot erre in fayth But if they once depart by obstinacy and stubbornesse then they begin to shut vp all their passages that the diuine assistance and direction caÌ„not be distributed vnto them And so they begin to swarue from the truth and become subiect to errour which happened to Arius Nestorius Macedonius Pelagius and six hundred others And truly least the same happen vnto vs let vs heare the Counsell of the Apostle who in euery place doth exhort vs to the agreement and vnity of doctrine As when he writeth thus to the Romains And I desire you brethren saith he Rom. 16. 17. to marke them that make dissentions scandalls contrary to the doctrine which you haue learned and auoyd them And to the Corinthians I beseech you brethren by the name of our Lord 1. Cor. 1. 10. Iesus Christ that you all say one thing and that there be no schisme among you And to the Ephesians Becarefull to vse the spirit of truth in the bond of peace One body and one spirit as Eph. 4. 3. you are called in one hope of your Saluation One Lord one fayth one Baptisme And likewise to the Hebrewes VVith variances strang Heb. 13. 9. doctrines be not led away Another similitude may be borrowed from a flock of sheepe which very well doth represent the Church For as a whole flock being gathered together in one fould or one place hath the continuall assistance of their sheepheard who doth defend them all with his hooke his dogge from the cruelty of wolues eueâ— so the whole Church of the faythfull being collected in one fayth and in one spirit hath the perpetuall assistaÌ„ce of that diuine sheepheard Ioan. 10. 14. Matth. 28. 20. who sayd I am the good Pastour and I know my sheepe And againe Behould I am with you all dayes euen to the consuÌ„matioÌ„ of the world Also euen as the sheep as long as they remayne togeather with the flock and their Pastour they are safe from the biting of wolues euen so all Christians as long as they remaine vnited with the Church that is agreeing with the doctrine of the Church they are safe and secure from all dangers of errour and infidelity And finally as sheepe which stray from the flock are destitute of the protection of their Pastour and so subiect to be deuoured of the rauening wolues euen so Christians who disagree from the common sense and doctrine of the Church are quite destitute of the assistaÌ„ce of the holy Ghost and so in danger to fall certainly into pestiferous damnable errours From the which Christ free vs all FINIS THE CONTENTS OF THIS BOOKE OF the Iudge of Controuersies the Preface Pag. 1. The Scripture alone is not the Iudge of Controuersies concerning matters of Faith and Religion I. ARGVMENT Drawne from the Office of a Iudge Pag. 6. II. ARGVMENT Drawne out of the Scripture it selfe Pag. 9. That the Scripture according to the sense and meaning thereof cannot be Iudge Pag. 19. That the Scripture often tymes according vnto the sense is obscure and hard to be vnderstood Pag. 20. What are the causes why the Scripture is obscure Pag. 33. Wherefore is it Gods will that the Scripture should be obscure Pag. 58. It followes necessarily out of the obscurity of the Scripture that many Controuersies arise amongst Christians Pag. 64. The Scripture cannot be the Iudge of these and the like Controuersies Pag. 71. THE III. ARGVMENT Which is drawne out of the CoÌ„trouersies themselues Pag. 81. THE IIII. ARGVMENT Which is taken out of the vse and practise of the old Testament where not the Scripture but the Bishop was acknowledged for the Iudge Pag. 91. THE V. ARGVMENT Drawne from the custome vse and practise of the new TestameÌ„t Pag. 106. THE VI. ARGVMENT Drawne from the Analogy and proportion of the Ciuill Iudge concerning matters belonging to the common Wealth Pag. 118. The Testimonies of Scripture brought against vs heere are examined THE I. TESTIMONY Pag. 125. THE II. TESTIMONY Pag. 134. THE III. TESTIMONY Pag. 136. THE IIII. TESTIMONY Pag. 145. THE V. TESTIMONY Pag. 149. THE VI. TESTIMONY Pag. 151. THE VII TESTIMONY Pag. 153. THE VIII TESTIMONY Pag. 157. The Conclusion of all that is contained in this Booke Pag. 160. An ObiectioÌ„ of the vulgar people against all that hath beene hitherto sayd Pag. 162. FINIS
A TREATISE OF THE IVDGE OF CONTROVERSIES WRITTEN In Latin by the R. Father Martinus Becanus of the Society of Iesus Professour in Diuinity AND Englished by W. W. Gent. IHS Permissu Superiorum M. DC XIX THE PRINTER TO THE READER GENTLE Reader hauing perused this short Treatise trāslated into English and sent vnto me by a friend I was straight moued with earnest desire to set the same forth in Print hoping that many wold reape great benefit by reading it come to be resolued in the may nest of the Controuersyes that now disturbe the Christiā world yea such a Cōtrouersy as the knowledge therof is the beginning of al Truth contrarywise Errour therein the fountaine of all Contentions For if both sides Protestants as well as Catholikes would admit some visible Iudge liuing on earth endued with full authority to decide their controuersyes about the sense of holy scripture by sentence infallible not obnoxious vnto deceit Contentions might be soone ended and an vniuersall peace throughout Christendome for in matters of Religion established Now the contrary currant perswasion That Scripturs are cleare and perspicuous in all points of Controuersy and their true sense apparent obuious to euery simple man that shall attentiuely peruse the Text hath opened a wide gap for all Heresyes to enter into Christendome rending in peeees the Peace Vnity therof and depriuing the same of all meanes by which Cōtentions may be brought to some finall end For men being once perswaded that they see the Truth in all points of Religion controuerted no lesie cleerly shining in the Holy Scriptures then the Sunne doth at noone day they must needs condemne as erring wanting the light of Gods spirit all others that shal vnderstand the Scriptures otherwise then they do And this so peremptorily as they will contemne the sentence of any Pastour or Pastours that shal sit in iudgment vpon the Cōtrouersy This presumption of light to vnderstād the Scriptures aboue their Elders so much proclaymed in Protestāts pulpits makes our Aduersaryes disagree implacably and without hope of reconcilement not only frō vs but also betweene themselues Yea as a Protestāt of great name well acquainted Hook Eccles folis pag. 119. with the proceedings of their Churches complaines this conceit hath made thousands so headstrong euen in grosse palpable errors that a man whose capacity will scarse serue him to vtter fiue words in sensible manner blusheth not in any doubt concerning matter of Scripture to thinke his own bare Yea as good as the Nay of all the wise graue and learned iudgmēts that are in the whol world which Insolency must be repressed or it will be the bane of Christian Religion Thus he This insolent doctrine is in this Treatise solidely briefly perspicuously confuted and the necessity of a liuing Iudge assisted by Gods special prouidēce infailibly to decide the Controuersyes of Religion is so cleerly demonstrated that I conceaue great hope that many by the perusal therof will cast off the foresayd proud Hereticall perswasion which themselues are forced to confesse to be the bane of Christianity I pray God this my wish may take effect and thou that art a Christian reape as much comfort by the reading thereof as I wish vnto thee OF THE IVDGE OF CONTROVERSIES HEERE We treat of the Iudge of Controuersies in matters concerning Faith Religion about which we Catholikes and our Aduersaries do differ Our Aduersaries for the most part do hould that Scripture alone is the Rule and Iudge of all Controuersies in matters of faith and religion And that out of it alone all controuersies Whatsoeuer may be decided and ended without any other Traditions or authority of the Church This they proue three wayes First because God in the old Testament did send the Iewes to Scripture only as vnto their Iudge for we reade Isa 8. 20 in the Prophet Isaias To the law and testimony The same also doth Christ in the Ioan. 5. 39. new when he sayth Search the Scriptures And the men of Beroea followed this counsell of Christ of whom it is written that they were daily searching the Act. 17. 11. Scriptures if these things were so Secondly because God in the ould Testament hath commanded that nothing should be added to the Scripture Deut. 4. 2. you shall not ad to the word sayth he that I speake to you And againe VVhat I commaund Deut 12. 32. thee that only do to our Lord neither adde any thing nor diminish Likewise Christ him selfe and his Apostles in the new Law do condemne all Traditions will haue vs to be satisfied with Scripture only as in S. Matthew You haue Mat. 15. 6. made frustrate the commandement of God for your Tradition And againe I persecuted the Galat. 1. 13. Church of God sayth S. Paul being more aboundantly an emulatour of the traditions of my sore-fathers And also Beware least any Colloss 2. 8. man seduce you by Philosophy and vaine fallacy according to the tradition of men Thirdly because S. Paul plainly doth confesse that only Scripture by it selfe is sufficient when he saith All 2. Tim. 3. 16. scripture inspired of God is profitable to teach to argue to conuert to instruct in iustice that the man of God may be perfect instructed to euery good worke And the same Apostle accurseth them who thinke that any thing ought to be added to the Scripture If any sayth he Euangelize to you besides that which you haue receiued be he anathema The same also S. Iohn doth witnesse I testify sayth he to euery one hearing the words of the Prophesy of this booke if any man shall ad to these things God shall ad vpon him the plagues written in this booke So far our Aduersaries But Catholikes make a distinction betwixt the Iudge and the Rule They call that the Iudge which giueth sentence betwixt them that contend And that the Rule according to the which sentence is giuen by the Iudge They supposing this distinction teach three things First that the Church is the Iudge of Controuersies Secondly that the Rule which the Church doth follow in giuing of sentence ought not to be the Scripture only but scripture and tradition togeather Thirdly that the Church according to this rule may pronounce sentence two wayes eyther by the Pope who is Head and Pastour of the Church or els by generall Councells approued by him the which do represent the Church By both which meanes the sentence cannot but be infallible For neyther is it possible that the Pope should erre in faith to whom it is sayd in the person of S. Peter I haue praied for thee that thy faith may not saile Neyther the Councells lawfully assembled by reason of the promise of Christ Behould I am with you alwayes euen to the consummation of the world Now to the end I may the better confirme this opinion and conuince the other I purpose to vse six arguments by
the 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
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