it oblige vs to judge better of a multitude what then the Lord shall not hee keepe his promise and shall not hee bee justified when hee speakes nay let every man be declared a lyer that the Lord may be acknowledged faithfull and true for hee hath promised not to a multitude only but also to two or three the assistance of his spirit in their consultations to wit if they be gathered together in his name if they seeke him in trueth But who canne discerne who are they if not by the holinesse of their constitutions which if it be not found in them wee are not bound to beleeue that they were assembled in the name of Christ nor consequently that they haue beene made pertakers of the benefit of such an excellent promise Saint Augustine well knew this truth when hee affirmed that the Councells even those which are generall may be corrected and reformed To what good then serue the Councels truly oftentimes they are so farre from beeing good that they are pernicious for if the number of those which are good bee the lesse without doubt the multitude will carry it and it will bee as the Councell of the foure hundred Prophets and one holden in the presence of Iehosaphat and Ahab where the 400 evill prophets crushed the one good and carried it notwithstanding all the resistance he could make For which cause the Religious wisdome of holy Athanasius cannot sufficiently be praised opposing himselfe against them who required Synodes vnder pretence of reforming the faith in alleadging vnto them that wee haue the Scripture more proper for this purpose then any other meanes whatsoeuer yea that because hee doubted least the multitude of the worser part might sway the ballance In the time of Gregorie Nazianzen things were come to such a height of corruption that being summoned by Procopius in the Emperours name to come to a Synode hee excused himselfe saying that hee never saw any good issue of a synode But when a Councell may bee held composed of men well red in the Scripture zealous of the glory of God louers of the peace of the Church there is no doubt but such an assembly may bring forth much good because it might cleare that which is difficult not by it's owne authority but by it's sufficiencie Even as when a window is opened by a strong dextrous hand which was shut vp before the more weake and vnable who could not open it do see the sun perceiue the opening not because of any authority of him that opened it but by reason of his strength dexterity manifesting it selfe by a visible and sensible effect But such Councels we may rather wish then looke for The deluge of vices which hath overflowed Christendome having drawne vpon vs this horrible judgement Such was that first Councell of Nice that tooke the Scripture onely for the rule and square of it's judgement and refused not to submit it selfe to the touchstone and triall as S◠Athanasius witnesseth proposing to other Councels or rather conventicles the example of this Councels modesty to make them blush with shame and confound their pride And indeed it was a remarkable thing that the Fathers protested that they would not vse the authority of the Councell of Nice against the Arrians but of the scripture vpon which the Councell of Nice is founded what shall wee then conclude but that wee ought to approue of the good Councells receiue their ordinances with reverence not because they could not erre but if so they haue not erred and argue in this manner against Heretickes when matter of right is called in question The Councell hath so concluded according to the Scripture therefore it is true and not after this manner The Councell hath so concluded therefore it is so But in matter of fact and touching history to judge what is that which is vniversally beleeued and receiued and by the greater part wee may wel conclude from the determination of an Oecumenicall Councell that it is beleeued and receiued generally And therefore the Councells also are good for this purpose to stoppe the mouth of Hereticks who might pretend the consent of the Church and by such a protestation giue some scandall to the weaker which by this meanes may easily be taken away Truly if the Councels had thought that their consultatiōs should be approued because of their authority simply not much more rather for the truth of them and their conformity with the Scriptures they had never inserted in their acts the places of Scripture the reasons on which they grounded themselues they had never framed vs a man may say a verball processe of all that had passed but they would haue contented themselues to haue inserted the Canons only without any further declaration but not proceeding after this manner they would giue vs a reason of their deliberation and recommend themselues famous not by the vsurpation of a soveraigne authority but by a declaration and exposition of the trueth that so our faith might not bee grounded vpon humane authority but vpon that of the living God And truly to what end is the ceremony of laying the bible vpon the table in a Councell is it not to declare that it's authority is ruled by a Law and as a Iudge in a politicke estate who hath the Princes Law for his rule ought to judge according to that law and is accountable for his judgement so are the Councels to determine according to the Scripture and are bound to make apparant vnto the conscience as much as lyes in them that they haue judged according vnto it but some may say Councels at lest are subordinate Iudges Bee it so but wee seeke a Soveraigne Iudge a Iudge from whom it is not lawfull to appeale an infallible Iudge This authority this priviledge cannot bee giuen to Councels Wee seeke a Iudge that is alwaies on bench giving audience a Iudge to whom wee may at all times haue recourse and such Councels cannot bee CHAP. 15. The verifying of the second meanes of Nullity against the eight allegation by declaring the impertinasy thereof THe last point remaineth to be cleared to wit whether the vncertainty of humane iudgement canne cause that God speaking in the Scripture should not bee fit to be our Iudge since a man cannot know neither who hath nor whether he himselfe hath the holy spirit or not And here first of all could wee answere that touching the matter in hand the question is not whether wee canne know immediately or as the Schoole speaketh à priori who hath the holy Ghost but onely who speaketh according to the Scriptures which being resolued by conferring the Scriptures with that which is proposed wee may easily conclude if passion and malice darken not the vnderstanding who proposeth the words of the holy Ghost and by this meanes discerne à posteriori as they say who hath the spirit seeing that in regard of Pastors and Doctors none preach the word of the spirit but
she confesseth to be set downe in dumbe words obscure ambiguous applyable to every sense and which may be produced and vrged against her selfe How will the Atheists laugh at this how alas will the consciences of them bee shaken that beleeue and receiue this opinion of the obscurity ambiguity and insufficiencie of the Scriptures Let vs consider in the second place that their ayme is to cast all Christians into incertainty striuing to proue by these allegations that a man in what concernes Religion ought to mistrust his owne judgement which being once granted how shall a man know whether hee deceiues not himselfe in beleeving that there is a Church Here the Scripture cannot succour or helpe for it is presupposed that it cannot afford any certainty It is laid for a foundation that a Christian hearing reading meditating on the Scripture may coozen and deceiue himselfe Neither can a man in this straight haue recourse to the testimony of the holy Ghost for the allegation presupposeth that it cannot be knowne neither who hath neither whether a man himselfe hath the holy spirit or no. And as for the authority of the Church it cannot bee alleaged for question may bee made whether there be any Church at all As then to him who should doubt whether there ought to be a Pope in the world it would seeme strange far frō the purpose to alleage the testimony of the Pope for to perswade him that there ought to bee one Even so when we are to proue that there is a Church it is in vaine to alleage the testimony of the Church If then Christian Religion hath no foundation either in the Scripture or in the testimony of the holy Ghost or in the authority of the Church as it followeth from the allegation where shall shee seeke where shall shee finde where-vpon to vphold her selfe shall it bee in Philosophie there much lesse for if a Christian man cannot judge whether there be a Church by the spirit as not being able to assure himselfe whether hee hath the spirit much lesse able shall hee be to do it by his reason which without the spirit is starke blinde in spirituall things Let vs in the third place consider that in the disputes touching the markes and notes of the Church it is questioned what they are one is of one opinion another of another whence may a certaine knowledge of them bee had shall it bee from the Scripture but the allegation presupposeth that it is impossible shall it bee from the Church never the nearer for it so litle appeares which is the Church that it is controversed what are her markes by which she is knowne Let vs in the fourth place consider that grant wee had found the markes of the Church according to the allegation which casts men into incertitude it could not be discerned to what congregation to apply them amongst so many and divers assemblies who challenge them for it is supposed as granted according to the allegation that the Scripture cannot here guide vs that wee may deceiue our selues in making the choyce and the testimony of the Church can as little helpe vs if first of all it bee not presupposed that it hath the markes of the Church which is the point in question for wee seeke in what Church the markes of the Church are to bee found and to rely herein vpon the testimony of the Church doth presuppose that wee know already in what Church the markes of the Church are found Let vs in the fift place consider that according to the allegations there is no meanes how a man converted to the Church canne bee assured of his Religion For if hee hath not beene convinced by lawfull arguments neither his profession which followed the conviction of his conscience shall be lawfull It is very certaine that if the foundation of his faith who hath beene converted bee the authority of the Church the foundation of his conuersion hath not beene lawfull for there was no meanes to perswade him that the Church hath any such authority in alleadging to him the testimony of the Church And the allegation of Scripture and of reason according to their supposition is not a lawful meanes to resolue the conscience Having bin then brought to acknowledge the authority of the Church founded vpon these arguments it cannot be but weake and vnlawfull and consequently the beleefe of all that hee hath beleeued as depending vpon the authority which hee giveth vnto the Church And indeede if such a one whom wee would convert doth question the authority of the Church shall we proue vnto him that whereof he doubteth by alleaging vnto him that whereof hee maketh likewise doubt the argument then of his conuersion to the acknowledgment of the Church cannot haue beene the authority of the Church If then no man can bee assured of the foundation of his conversion no more neither can hee bee which is builded vpon the foundation In the sixt place let vs obserue that the Church which is called Catholique never speaketh by word of mouth they are the particulars that are her Heralds It may bee demanded then by what meanes a man may bee assured that they discharge their place faithfully since they may erre in proposing doctrine contrary to the meaning of the Church This cannot bee by the Scripture for according to the allegation truth and falsehood cannot be discerned by it no nor by the testimony of the Church for he speaketh not but by particular men of whom it is doubted whether they haue faithfully reported the determination of the Church In the Seaventh place let vs consider that if the authority of the Church bee the foundation of faith every one shall beleeue because his companion hath beleeued and so christian religion shall bee made ridiculous for seeing the Church is a congregation of persons in which every one grounds his faith vpon the authority of the whole congregation of which they are Members it will necessarily follow that every one of them shall beleeue apart because all haue beleeued together In the eight place let vs weigh this horrible inconvenience that we shall not beleeue the mysteries of the Trinit of the incarnation of the redemption of mankinde but by heare-say because our Ancestours our Parents our fellow burgesses haue beleeued so and shall not beleeue that they haue beene the Church of God but because they haue left this testimony of themselues which the Iewes may vsurpe with the like appearance of right if we renounce the authority of Scriptures Now haue wee verified this last meanes of Nullity not to incense any God is our witnesse but to shew if it bee possible into what and how many execrable absurdities some amongst them vnadvisedly precipitate themselues who by the meanes of these allegations endeavour to draw vs from the judgement of God speaking in the Scripture to the judgement of men pretending the title of the Church being most certaine that he who vrged principally this
they speake not according to this word it is because there is no light in them Truely God revealeth not his will the Prophets the Apostles teach it not but by his word wee haue this word what can wee aske more would wee know what the judgement of God is what the testimony of the Prophets and Apostles are concerning that doctrine ought not God himselfe to declare it should not the Prophets and Apostles Publish it Wee haue this declaration wee haue no Christian doubteth thereof the authentique coppy of this publication haue we not then what wee neede what we seeke and aske so earnestly to wit a sentence and a finall decree on our controversies Truely it is not necessary that the King the Secretary the Court the Register bee all present wheresoever it is requisite that the Kings will be knowne if wee haue the order of the Court wee are assured of the Edict and decree Wee stand at this day on these termes wee haue not to do with the Iewes neither with the Turkes who denie the authority the one of a part the other of the whole Scripture Wee are Christians wee beleeue wee all protest that we haue in the Canonicall booke of the Scripture of the old and new Testament the declaration of the will of God We acknowledge on both sides that whatsoever is there contained is the word of God which is able to make vs wise vnto salvation and throughly furnished vnto all good workes Why do we then so earnestly demand the corporall presence of our judge why do wee desire that he should giue vs a Vicar a substitute since wee haue his decree and acknowledge that hee hath pronounced it CHAP. 2. The demand and proposall of those who desire a holy reformation This is the complaint of them who at this day grieue and sigh lamenting the desolation of Israel and Iuda who wish and demand that as good Iosiah caused the book of the Law to be read before him as Esdras and Nehemiah did the like before the congregation when they endeavoured to reforme the Church and restore it to her first integrity so the like may be practised at this day If in Christendome all things be foūd conformable to this law in matters of Religion there will be no neede of changing any thing therein but to punish rather those vnquiet spirits those troublesome and schismaticall heretickes which trouble and marre by their novelties the peace of the Church and repose of the whole world But if this conformitie be not there to bee found but on the contrary a difference disagreeing why should not Gods truth be preferred before humaine inventions the law before there customes and the kingdome of Iesus Christ before the tyranny and dominion of him who hath vsurped both over the living and the dead over soule and body prince and people an authority in effect wholy soueraigne And here let every soule in which there is left any touch of conscience let every man in whom there is found the least sparke of manhood remaining in such a division of the Church in such a disagreeing especially about things of so great importance judge which of the two doth rather practise the craft of Alcibiades in shunning and declining whether they who demand that their proceedings be examined by the rule of this word which we all avouch to be inspired dictated and registred by the spirit of God or else those who shunne nothing more then the censure of this word of this Scripture so farre as to charge it with defects vnsufferable even in humaine writings accusing it of obscurity ambiguity and imperfections which truly are the proprieties of the Oracles of Apollo of the leaues of Sybil's but little agreeable to the the law of the Almighty the which the kingly Prophet so much magnifieth as beeing perfect pure sure and giving wisdome to the simple CHAP. 3. Wherein the objections against the foresaid demand are set downe and that which is framed against the person of those which require it is refuted Since then wee are brought to this poynt that instead of pleading the cause throughly there is a question made whether wee ought to come so farre they stand much vppon the quality of the accuser they conteste against the sufficiencie of the Iudge to whom hee appeales Wee are constrayned first of all to examine the equity or injustice of this manner of proceeding And first as touching the quality of the accusers they terme them new start-vps they aske them what calling they haue thereunto by what authority they haue made so bold an attempt as to protest they desire the reformation of the Church The thing then objected to them is noveltie and rashnesse But both of these objections are but a recrimination the which cannot be verified but that first their accusation be convinced of vntruth and therefore ought not neither can it be receiued before that point of their accusation be cleared They vndertake to proue that the doctrine of our Lord and of the Apostles hath beene altered and changed in that Church which termeth it selfe Catholique they vrge that every other doctrine is to be rejected no other admitted but that alone They protest then not that they will bring in but that their meaning is to banish novelties for which cause Noveltie cannot bee obiected vnto them so long as it cannot be proved that they are innovatours which is the chiefe point of the controversie the question beeing not here of the Nouelty of the persons but of that of faith and doctrine according to which we ought to iudge of the persons and not of it according to the persons As learnedly Tertullian Seing then that the summe of their accusations consist in this that they accuse the Church falsely called Catholique to haue innovated so long as it doth not appeare whether their accusation be true or no novelty cannot be obiected to them As for the rashnesse of the accusation no more can it be obiected vnto them vntill that the accusation bee retorted by a direct and just defence for even as in an estate and commonwealth every man is admitted to accuse in case of high treason and none is reiected but vpon a manifest falsity of his accusation neither is he accounted to accuse rashly who accuseth truly so in the Church whosoeuer accuseth of high treason against God is to bee heard without objecting vnto him rashnesse vntil it be prooued that his accusation is false In an armie in a besieged towne whē there is questiō of treasō no advise whatsoever is neglected but they rather duly weigh consider not so much from whom it proceedeth as the importance of it the accusers are not punished if their accusation be not found false but if it be true they are applauded rewarded advanced and often promoted in the offices and places of the accused In the Church of God in matter of conscience wee ought not to stoppe any mans mouth but to
and yet are grossely deceiued how many haue the spirit and yet erre oftentimes in their iudgements and indeede it is so but is it not either a strange perversity or indiscretiō to inferre from thence that none can know that none can judge and discerne assuredly to salvation the spirituall things which God hath revealed outwardly to his by his word inwardly by his spirit For do we not see amōgst men how many there are who glory and deceiue themselues with a false opinion of wisdome being indeed imprudent foolish yet whosoever would conclude from thence that hee who is truly wise cannot know that hee is so should bring into the world not that of the Academiques but even the Pyrronian suspence of judgment If then the boasting and vanity of a foole cannot prejudice the assured knowledge which hee who is wise can and ought to haue of wisdome no more can the false perswasions of hypocrites which proceede from the illusiō of Satan shake the certainty of that assurāce which proceedeth from the sense and feeling of the spirit dwelling in the heart of the spirituall man and giuing as wee haue said testimony to his spirit Yea the conformity of his motions with the word of the Scripture assures and strengthens him and putteth a difference betweene the sence and feeling he hath and that which ariseth from the false illusion of Satan which hath no other rule then it selfe From the same fountaine either of malice or vnadvisednesse it proceedes that vnder pretence that those who haue receiued the spirit do erre sometimes they would conclude that in that which is necessary to salvation they cannot passe any certaine judgement for the wisest in the knowledge of worldly businesses may offend against the rules of wisdome and yet who will deny for all this but they can giue advise and sure counsell Wee say sure according to the rules of wisdome For no man can answere for the event which is oftentimes contrary to the wisedome of Counsell and favoureth rash attempts The learned are ignorant of many things but not of such without which they cannot deserue that name As then the prudent differ not from fooles in this that they never commit any follies but in this that their follies are not grosse are not ordinary and as the difference that is between the learned the ignorāt cōsists in that which is the Principall in the Science which he professeth The ignorāt on the contrary is either ignorant of all or knowes very little and even that little which hee knowes to speake properly hee knowes not So the difference that is betweene the man spiritually wise him that is ignorant according to the spirit it is not in this that the Spirituall man never but in that hee erres not grossely and ordinarily Not in that hee knowes all but in that hee knowes all that which is necessary in his profession whereas hee that is spiritually foolish and ignorant erres almost alwayes erres ordinarily is ignorant of that which is necessary that he should know for the making of himselfe such as hee professeth himselfe to bee And euen as there is a great disproportion betweene fooles and wisemen in the ordinary course and cariage of their liues betweene the learned and ignorant in the knowledge of good arts and yet all the wise in that kind are not equally wise nor all the learned equally learned nay in that very humane and secular wisedome and learning there is no one perfectly wise perfectly learned so great is the difference betweene those whom God hath enlightned with his knowledge and those whom the eyes of their vnderstanding the God of this world hath blinded and yet there is no one amongst them all who hath attained to the highest degree of perfection Wee conclude then that as those that belong not to the Lord cannot assure themselues of his spirit and by consequent cannot discerne his word vnto saluation so all those that are his do feele the efficacie of his spirit in their hearts euen as they feele and finde in themselues by experience the vse of reason and judge by the spirit of spirituall things proposed in the word after the same manner as by reason they judge of things that canne bee comprehended by it It sufficeth vs to haue proued that the faithfull haue an assured and certaine rule in the Scripture CHAP. 17. The verifying of the third meanes of nullity against the allegations And by these reasons wee thinke wee haue made good the two first meanes of Nullity proposed against the eight allegations It remaineth that wee verifie the third to wit that they tend to the subversion of Christian Religion To come then to the point let vt first of all consider that their ayme is to proue that a Christiā can haue no assurance of his Religion of that which he ought to beleeue by the Scripture because it is dumbe obscure ambiguous imperfect which cannot assure those who depend on it and may bee alleaged in favour of heretickes If that detestable opinion bee once engrafted in the heart as it is set forth and maintained by word and writing what will become I pray you of the authority of the Church which is grounded vpon the Scripture if the foundation of it be so falty is it not to bee feared that the building will sinke If a Christian cannot yea ought not to ground himselfe vpon the Scripture by reason of these pretended imperfections with what confidence shall hee ground himselfe vpon the authority of the Church which hath no other foundation then this foundation so imperfect if the foresaid allegations be true But if the one and the other proppe of faith faile this of the scripture and consequently that of the authority of the Church grounded on the Scripture as of necessity when the foundation is vndermined those that leane vpon the wall must fall together with the wall what will become of the authority of the assurance of Christian Religion The right of the Church is called in question and shee either as a daughter produces the scripture the coppy of the Testament of her Father or as a spouse brings forth the Scripture the cōtract of her marriage and this Testament is foūd dumbe obscure ambiguous of a double meaning being not able to cleare the night of the Church nay which may bee imployed against her In this case what shall bee the foundation what the title what the proofes of the right of the Church will they not be found if we beleeue the allegations to be dumbe ambiguous obscure imperfect proofes and consequently shall not the right instead of being confirmed become invalide and of no force And who will not judge that the Church proceeds not fairely attributing to her self so great authority and maintaining it by proofes fo defectiue or who will beleeue that the same is the true Church the true people of God who shew a Testament a couenant of God cōtracted with her which
businesse if wee way be judge of him according to his writings aymed especially to lay the fouÌ„datioÌ„ of Atheisme not that his intent was to overthrow the Romish Religion He was a French man and a louer of publike peace hee did know that so to maintaine it it behoued that the most welcome and the most approoued Religion was to be maintained We thinke it not strange that hee should haue commended in publike the Romish Religion from thence hee had his meanes But wee are extreamely displeased that he durst testifie by his writings his contempt and litle respect of all Religion Furthermore as we haue proved the iniquity of the judgment which the Doctors who call themselues Catholickes passe on the Scripture so wee hope that it will be easie to see their assignemeÌ„t of a judge in sending vs to the Church is eyther illusiue or impossible illusiue if by the Church they vnderstand themselues for since they are our opposite parties they cannot bee our judges Impossible if by the Church they vnderstand the mysticall body of our Lord Iesus Christ to whom only notwithstanding the promises haue beene made For who canne distinctly point out the members of that body but hee alone who is the head And who can then assemble them And if this be impossible how shal that Church be the judge which we require A speaking Iudge a well knowe Iudge to whom all may haue their recourse by whom all may bee resolued And therefore we persist in our demand that wee may be remitted to answere before that vnsuspected Iudge and acknowledged of all parties to wit God speaking in the Scriptures Let vs conclude then with Optatus Mileuitanus Let no body beleeue you let no body beleeue vs for indeede wee are opposite parties Wee must seeke then Iudges if wee take them from among Christians they can be neither of the one nor the other partie they must be sought then without If wee call a Pagan hee knowes not Christian mysteries if a Iewe hee is an enemy of Christian Baptisme Wee cannot then finde on earth any Iudge of this businesse wee mnst then seeke a Iudge from heauen But why knocke wee at heauens gate since wee haue the TESTAMENT in the Gospell for here we may compare terrestriall things with coelestiall it is as if a man had many children whilest hee is with them he gouerneth and commandeth every one of them his Testament is not as yet necessary But as the terrestriall father finding himselfe nere his end and fearing that after his death the bond of peace being broken contentions and debates may arise amongst the brothers calling witnesses signeth in tabls to endure for euer that which he hath within his dying heart that if there happen any strife between the brothers it shal not be needful to go to the graue but that the TestameÌ„t be sought for in the dumbe tables froÌ„ whence he that rests quietly in his graue â—â—eakes liuely The testator is in heaueÌ„ let vs search then his will in the Gospell as in his testament For according to the saying of Chrysostome If any thing be said without the Scripture the spirit of the hearer halteth now assenting anon doubting sometimes reiecting the words as friuilous and presently receiuing the same againe as probable But when the testimony of Gods word is produced out of the Scripture iâ— strengthens as well the discourse of the speaker as the spirit of 〈…〉 And would it not be very absurd saith the same Father not to trust another in a matter of monye but to account and â—â—ll it on 's selfe and neuerthelesse when the determining of thâ—se so weighty matters is in hand to suffer himselfe to be drawne as it were by force and inconsiderately to another mans opinion especially hauing an exact scale rule and square to wit the declaration of the holy Scriptures And therefore I adiure and pray you all that you leaue that which seemeth Good to this man or to that man and that ye inquire of the Scriptures concerning these things Galat. 6. v. 16. As manâ— as walke according to this rule peace bee on them and mercy and vpon the Israel of God FINIS * Peremptoria siquidem res est ingratitudo hostis gratiae inimica salutis Bernard sermone 2. de septem misericordijs Plantus â—in milite Act. 3. scena 2. v. 29. Quem diabolus non invenit occupatum ipse occupat 2 Timoth 3. 1â— 17. 2 Kings 22. 10. Psa. 9. 7. 8. Tertull. Priscâ—s ad haeret cap. 3. ex personis probamus fidem an ex fide personas Aug. concr epist Man cap. 4. Basil. de Sp. S. c. 17. Tertul. praescr capâ— 7. Tertul. de res car c. 47. Eight reasons wherefore God cannot be Iudge The eight reasons retorted against the adversary Rom. 13. 1. 2. Cor. 4. 5. Apoc. 14. 13. Rom. 10. 14. Exod. 20. Luc. 17. 10. Heb. 9. 10. cb 1. Cor. 14. 21. Mat. 1â— 1â— Discord amongst the Romish Doctors Tho. 2 a 2 ae qu. 103. art 3. 3. q 25. art 40. Bellar. lib. 2. de magin c 20. 2â— Concil Calâ— Act. 1. Iohn 5. 46. Luke 16. 29. v. 31. 2 Tim. 3. 16. 2. Pet. 1. 10. How the Scripture is obscure 2. Cor. 10. 5. What kind of Iudge requisite for the Church Iohn 6. 44. Isaiah 54. 1â— Psal. 119. v. 105. Psal. 19. Rom. 15. 4. 2. Tim. 1. 19. 2. Pet. 1. 19. Chrisâ—st heâ— 3. de Laz. Obiection for the obscurity of the Scripture Answere Nehem. 8. 8. â— Timoth. 3. 15. â—7 Iohn 5. 46. 47. v. 45 Tertul. de resur car cap. 3. Vt de Scripturis solis quaestiones suas sistant stare non poterunt And. Duellij orationes in Concilio TrideÌ„tino habitae Examen Concilij Trident Innocentio Gentileto authore See the instructions and letters of the Kings of France and their Embassadours with the letters of the Emperours and Princes of Germany But espâ—cially read the history of the Councell of Trent by Pietro Sâ—ane Epist. â—5 Quoâ—â—â—m nuâ—lius Concilâ—j finem lâ—tum faustum viâ—i Eph. 2. 8 9. Rom. 8. 9. v. 14. 15. 16. Eph. 1. 13. 14. Iohn 10. 3. 4. 5. 1. Cor. 2. â— 4. 15. 16. 1. Iohn 2. 27. 2. Cor. 3. 3. Ephes. 3. 17. 1. Cor. 16. 19. Luke 1. 78. * Optatus Episcopus Mileuitanus contra Parmenianum lib. 5. Tomo 2. Bibliothaec patrum pag. 393. columna 1. editione Parisiensi 1575. Nemo vobis credat nemo nobis omnes contensiosi homines sumus Quaerendi sunt judices â—â—i Christiani de vtraque parte dari non possunt deforis quaerendus est judex si Paganus non potest nosâ—e Christiana secreta si Iudaeus inimicus est Christiani baptismatis Ergo in terris de hac re nullum poterit reperiri iudicium de coelo quaerendus est iudex sed vt quid pulsamus ad coelum cum habeamus hic in Evangelio Testamentum Quia hoc loco rectè possunt terrena coelestibus comparari tale est quod quâ—uis hominum habens numerosos filios His quamdiu pater praesens est ipse imperat singulis non est adhuc necessarium testamentum Sic Christus quamdiu praesens in terris fuit quamuis nec modò desit pro tempore quicquid necessarium erat Apostolis imperavit Sed quomodo terrenus pater cum se in confinio senserit mortis timens ne post mortem â—uam rupta pace litigent frattes adhibitis testibus voluntatem suam de pectore morituro transfert in tabulas diu duraturas Et si fuerit inter fratres contentio nata non itur ad tumulum sed quaeritur testamentum Et qui in tumulo quiescit tacitis de tabulis loquitur viuus Is cuius est testamentum in caelo est Ergo voluntas eius velut in testamento sic in Evangelio inquiratur a Homil in Ps 95. 〈◊〉 3. p. 〈…〉 Ducaâ—â— 16â—1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. in â— epist. ad 〈◊〉 finem ex edâ—ioâ— Comâ—lionaâ— 84 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉