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
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 hairy crowne of them that walke in their sinnes Likewise when the Apostle sayth Epist 4. 11. Ibid. He gaue some Apostles and some Prophets and some Euangelists and some Pastours Doctours His Question was how these names might be distinguished and also what office and function was due to each one What office for the Apostles what for the Prophets what for the Euangelists and what for Pastours and Doctours Moreouer he asked him this that Ibidem 1. Tim. 2. 1. seing the Apostle writeth I desire therefore first of all that obsecrations prayers postulations thanksgiuings be made for all men what difference could be made in these wordes Also what that signified that the Ibid. Rom. 11. 28. Apostle sayth of the Iewes According to the Ghospell indeed enemies for you but according to the election most deare for the Fathers Againe What that other place of S. Paul Ibid. Colo. 2. 18. meant Let no man seduce you willing in the humility and religion of Angells walking in the things which he hath not seene in vaine puffed vp by the sense of his flesh and not holding the head Euodius the Bishop asked of him Epist 98. 99. 1. Pet. 3. 19. what spirit it was of whom S. Peter spake in his first Canonicall Epist In the which spirit comming he preached to them also that were in prison Epist 120. Psal 120. Honoratus also what that speach of our Lord signified Deus Deus meus quare me dereliquisti Moreouer how that other place of Ibid. Eph. 3. 17. S. Paul was interpreted Rooted and founded in Charity that you may be able to comprehend withall the Saints what is the breadth and length and height and depth Who were also the fiue foolish Virgins and who were the wise Mat. 25. 2. Againe what was the outward Ibid. darknesse Matth. 22. 13. And how that place of S. Iohn was vnderstood the word was made flesh Ioan. 1. 14. Simplicianus asked him what that lib 1. ad Simpli quaest â— Rom. 7. 7. place of the Apostle meant where he sayth VVhat shall we say then is the law sinne God forbid and to that vnhappy man that I am who shall deliuer me from the body of this death Ibid. quaest â—â— Rom. 9. 10â— lib. 2. quaest â— 1. Reg. 10. 10. 1. Reg. 16. 24. What was the meaning of that in S. Paul But Rebecca conceiuing of one copulation of Isaac our Father and all the rest forward to that Vnlesse the Lord of Saboath had left vs seed And how it is sayd in one place that the spirit of our Lord seized vpon Saul seing in another place it is written that a wicked spirit vexed him Ibid. quest 2. 1 Reg. 15. 21. Ibid. quaest 3. And in what sense it is sayd by God in the booke of Kings it repenteth me that I haue made Saul King And againe Whether that vncleane spirit which was in Pythonissa could make Samuel who was dead before come to see Saul and speake with him Also he asked him as concerning Ibid. quaest 5. 3. Reg. 17. 20. that speach of Elias O my Lord what euen the VVidow also by whom I am after a sort susteyned hast thou afflicted that thou would st kill her sonne Now by these questions it appeareth manifestly that the Scripture in many places is obscure and hard to be vnderstood And that many most learned men of whom we haue here made mention confessed themselues not to vnderstand many things without being instructed by more learned then themselues Now therefore let vs go forward in explicating what may be the causes of so great obscurity What are the causes why the Scripture is obscure I find two causes especially The one is drawne from the things themselues which are treated of in the Scripture The other from the manner of treating of them The things of the which the Scripture treateth are of foure kindes 1. Histories as in the booke of Genesis Exodus Numeri Deuteronomi Iosue the bookes of Iudges of Kings Paralipomenon Esdras Iudith Tobias Hester the Machabees also the Ghospel and the Acts of the Apostles Secondly Prophesies such as for the most part are contained in the psalmes in the greater and lesser Prophets and in the Apocalips of S. Iohn Thirdly misteries of our faith especially about the blessed Trinity the Incarnation of Christ about predestination and reprobation about the force and efficacy of the holy Sacraments about the presence of Christ in the Eucharist about iustifying fayth about the Resurection of the dead such like other poynts Fourthly Precepts and morall documents as concerning vertues and vices For albeit that neyther in these nor in histories there is perchance any great obscurity in regard of the things treated of yet notwithstanding there is great obscurity in the prophesies and misteries of fayth For these are aboue mans capacity and vnderstanding so that we 1. Cor. 13. 12. cannot perceiue them but after a darke manner as the Apostle sayth Now the manner of treating of these things oftentymes is obscure for these causes First because there be many improper speaches in the Scripture as figures allegories and parables vnder the whichly hidden many truthes the which are not presently vnderstood of the reader Also the obscurity thereof is increased by some word which is taken sometymes in the same sentence one while properly and another while figuratiuely as in this place for example Euery one that drinketh of this water shall Ioan. 4. 13. thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer Where to drinke of water and to thirst in the former part of the sentence is taken corporally and in the latter part spiritually And againe in the very same Chapter Do not you say that yet there are Ibid. v. 35. foure monthes and haruest cometh Behould I say to you lift vp your eyes and see the countries that they are white already to haruest For heare in the first place the word haruest is taken in it proper signification but in the latter figuratiuely And againe in the same Apostle Ioan. 9. 39â— For iudgment came I into this word that they that see not may see and they that see may become blind where the former part is taken for corporall sight and the latter for spirituall And in S. Paul Him who knew no sinne 2. Cor. 5. 21. for vs he hath made sinne Where sinne in one place is taken properly for sinne but in the other place figuratiuely for a sacrifice offered for sinne for the sense Vide. Orig 3. com in Epist ad Rom. Augu. lib. 2. de consen Euangelist cap. 30. of that place is that it was Gods will that Christ who neuer had sinned should be a sacrifice for the sinne of mankind Secondly not only figures are found in the words as I haue already shewed but also in the very things themselues For one
waies Some of them thus All scripture is profitable to teach and to argue Therefore traditions are superfluous which is much like vnto this All meat is profitable to nourish Luc. 11. 41. Dan. 4. 24. Therefore drinke is needlesse or els thus All alsmedeedes are profitable to Saluation therefore prayer is needlesse and the Sacraments are needlesse Alas who will not pitty such follies Or thus All scripture is profitable that is sufficient therefore traditions are needlesse But what an exposition is this Is it the same to be profitable and to be sufficient if it be so one may also interpret that place of S. Paul in the 1. Tim. 4. 8. same place Piety is profitable to all things that is Piety is sufficient for all things therefore all other things are needlesse And likewise that Take 2. Tim. 4. â—1 Marke and bring him with thee for he is profitable to me for the ministery that is sufficient Therefore Timothy Titus and Onesimus and all the rest were needlesse But who doth not now euidently perceaue that if this licence of interpreting the Scripture were once permitted how easy it were to corrupt it all But that the matter may appeare more plainly the text of the Apostles is well to be considered For the Apostle in the cited Chapter doth exhort Timothy the Bishop that he should instruct his subiects in fayth and good workes and that he should reprehend his aduersaries who being corrupted in mynd and reprobate concerning fayth 1. Tim. 3. 16. did resist the truth And that he might shew that he was able to performe it he addeth But thou continue in those things which Ibid. paulo post thou hast learned and are commtted to thee knowing of whome thou hast learned And because from thine infancy thou hast knowne the holy Scriptures which can instruct thee to Saluation by the fayth that is in Christ Iesus For all Scripture inspired of God is profitable to teach c. Where by the holy Scripturs which he sayth Timothy to haue knowne he meaneth the Scripture of the old Testament For at that tyme when Timothy was a Child the Scripture of the new Testament was not extant Therefore the Apostle in that text thus doth argue All Scripture inspired of God is profitable to teach subiects reprehend aduersaries But the Scripture of the old Testament which thou hast knowne from thy infancy is inspired of God Therefore it is profitable to teach thy subiects and to reprehend thy aduersaries And when thou art well instructed with the knowledg of that Scripture thou wilt obtaine great aide thereby to performe that which I haue tould thee And from the same head one may conclud in this manner All Scripture inspired of God is profitable to teach and argue And whosoeuer is instructed with the knowledg of this Scripture shall obtaine great aide thereby to performe them both Now out of both these arguments it followeth that these three propositions are true according to the Apostle 1. All Scripture inspired of God is profitable to teach and argue 2. That the Scripture of the old Testament is profitable to teach and to argue 3. That the Scripture of the new testament is profitable to teach and to argue As therefore it doth not follow the Scripture of the old Testament is profitable therefore the Scripture of the new Testament is needlesse superfluous Nor the contrary The Scripture of the New Testament is profitable therefore the Scripture of the old Testament is superfluous So also it doth not follow that tradition is superfluous because the old and the new Testament are profitable THE VIII TESTIMONY FOR I testify to euery one hearing the words â—po 22. 18. of the Prophecy of this booke If any man shall add to these things God shall add vpon him the plagues written in this booke And if any man shall diminish of the word of the booke of this Prophecy God shall take away his part out of the booke of life Heereby our aduersaries conclude in this manner If any man shall add to the words of this Apocalypticall Prophecy he shal be punished of God But the Catholikes add traditions Therefore the Catholikes shal be punished of God They may also conclude in this manner If any man shall add to the words of this Apocalipticall prophecy he shal be punished of God But the Caluinists add Ghospells Epistles of the Apostles the institutions of Caluin the Cathechisme of Hidelberge Athanasius Creed and also the first foure generall Councells Therefore the Caluinists shal be punished of God Or in this manner If any man shall diminish of the words of this Apocalipticall prophecy he shal be taken out of the booke of life But the Lutherans do not only diminish of the words of this Apocalipticall prophesy but also bring it into question whether it be true or no and not acknowledging it to be diuine and Canonicall tell vs in plaine termes that it is counterfait Apocalipticall Therefore they shal be taken out of the booke of life But now to the purpose S. Iohn forbiddeth nothing els but onely that the words of the Apocryphall prophecy be not corrupted of any Which he insinuateth to be done two wayes first by addition as if one should add any thing to the Apocalipticall prophecy to be as a part of it which is not Secondly by diminishing as if one should take something from it although it did not belong to it which certainly doth The Catholikes do neither But with an example I will declare it better S. Iohn foretelleth that in a certaine tyme two Prophets shall come clothed with sackcloath who shall prophesy a thousand two hundred sixty dayes and shall haue power to shut heauen that it raine not in the dayes of their prophesy and to turne the water into bloud c. To which prophecy the catholikes ad nothing at all which doth not belong vnto it nor take any thing away which is added therto but leaue it whole as it was prophesied of S. Iohn But our aduersaries do the contrary especially those who say that Luther and Caluin were the two Prophets For these who say this must of necessity diminish of the words of this prophecy seing that it is certaine that Luther and Caluin were not cloathed in sackcloathes nor had any power of shutting heauen nor also had those properties which follow The Conclusion of all that is contained in this Booke TWo things I haue hitherto endeauoured to performe The one is to shew that the Scriptures cannot be the iudge of Controuersies but the Church And this I haue declared six wayes First by the office of the iudge which is not fitting for the Scripture because the Scripture caÌ„not pronounce sentence in that manner betweene two at variance so that the one party may see it is for him and the other perceaue it is against him Secondly out of the scripture it selfe in the which two things are to be considered the