A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent De judice controversiarum. English Becanus, Martinus, 1563-1624. This text is an enriched version of the TCP digital transcription A06606 of text S101284 in the English Short Title Catalog (STC 1707). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 221 KB of XML-encoded text transcribed from 99 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A06606 STC 1707 ESTC S101284 99837100 99837100 1409 2240947198

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 Early English books online. (EEBO-TCP ; phase 2, no. A06606) Transcribed from: (Early English Books Online ; image set 1409) Images scanned from microfilm: (Early English books, 1475-1640 ; 1057:01) A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent De judice controversiarum. English Becanus, Martinus, 1563-1624. Wright, William, 1563-1639. [8], 170, [4] p. English College Press] Permissu superiorum, [Saint-Omer : M.DC.XIX. [1619] W.W. = William Wright. Translation of: De judice controversiarum. Printer's name from STC. With two final contents leaves. Running title reads: Of the iudge of controuersies. reproduction of the original in the British Library. eng Authority -- Religious aspects -- Early works to 1800. eebo A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Eng Becanus, Martinus, 1619 198 38959 135 0 0 0 0 0 34.65 C The rate of 34.65 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2012-05 Assigned for keying and markup 2012-05 Keyed and coded from ProQuest page images 2012-06 Sampled and proofread 2012-06 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

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.

printer's device (?) containing Jesuit emblem (IHS with a cross resting on the crossbar of the H; three nails below) IHS

Permissu Superiorum . M. DC . XIX .

THE PRINTER TO THE READER .

GENTLE Reader , hauing perused this short Treatise , translated 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 Christian world : yea such a Controuersy , 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 Contentions 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 Controuersy .

This presumption of light to vnderstand the Scriptures aboue their Elders , so much proclaymed in Protestants pulpits , makes our Aduersaryes disagree implacably , and without hope of reconcilement , not only from vs , but also betweene themselues : Yea ( as a Protestant 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 iudgments 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 prouidence 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 , What 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 cànot 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 argument 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 Lutherans 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 h●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 Ath● . 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 ground ? 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. Thoman● & 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. Ad●mant . other . For the old sayth that God created all things ; the new , that the Word 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 sheweth 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 ●e●ugne that God made all , & notwithstanding that also all were made by the Word , as by the arte and example of God . Neither doth it repugne , that man was made according to the image of God in respect of his nature , and neuerthelesse was of the diuell in respect of his malice , and that God did cease the seauenth day from the worke of creating the world , yet now doth alwayes worke in gouerning , and conseruing the world .

The Pelagians did deny originall sinne , affirming that the sinne of Adam did only hurt himselfe , but not his posterity . But from whence do they proue this ? Out of the bare letter that killeth , because it is written , that the Ezech. 18. 20. child shall not carry the iniquity of his Father . But the true sense of this place , according to the exposition of the Catholike Vide Aug. in lib. post . collation . cap. 7. Church , is , that the sonne who is not partaker of the sinne of his Father , shall not carry the iniquity of his Father . But if he be partaker of it he shall of necessity carry it . But now it is certaine that all Adams posterity were partakers of his sinne , according to that of S. Paul , in whom all sinned . But in what manner Rom. 5. 12 . all sinned in Adam , is to be taught in another place : yet here in the meane tyme I say that all sinned in Adam , because God conditioned with him as with the first origen , common roore & head of his whole posterity , that if the commandement which God had giuen him , to wit that he should not taste of the fruit forbidden , both he and his posterity should remaine in Paradise , but if not , then both he and all his posterity being guilty & transgressours of Gods law should be cast out of paradise , which afterwards so fell out .

There were also some ancient Heretikes , who altogether denied the resurrection of our flesh , because they found it written , It is the spirit that quickneth , the flesh profiteth nothing . Which place Ioan : 6. 63 they vnderstanding only according to the outward letter , not searching any Refert . Tertull. in lib deresur . car . c. 37. further into the inward sense and meaning thereof , argued in this manner : To what purpose should the flesh rise at all , sith it profiteth nothing ? And out of the selfe same place the Caluinists conclude against another verity . To what purpose ( say they ) should Christ impart to vs his flesh in the Eucharist , if the flesh profit nothing ? But truly they both are deceaued by looking only into the bare letter which killeth : Otherwise one might conclude in like manner , if the flesh doth profit nothing Vide Maldonatum in cap. 6. Ioan. at all , to what end did Christ take flesh to redeeme man ? To what end was the word made flesh ? To what end did he suffer in it vpon the Crosse ? Certainly he did not all this to no purpose .

That the Scripture according to the sense and meaning thereof , cannot be Iudge .

BVT this being sufficient about the former part , where it is manifest both by the authority of the Apostles and also by diuers sundry examples , that the Scripture if we respect only the bare and outward letter thereof , cannot be the infallible Iudge in matters of Controuersy , because that the bare letter killeth , and bredeth great errours and heresies : But now let vs proceed to the latter part of this our argument , wherein I wil declare , that if we regard the very sense and meaning of the Scripture , the same can be noe competent Iudge of all Controuersies in matters of fayth and Religion . The which I proue in this manner : The Scriptures according vnto the true sense thereof often tymes is obscure , and very hard to be vnderstood , & oftentymes about discerning the true sense and meaning of it great Controuersies do arise . But euery Controuersy doth require some iudge to determine the same , it is therefore necessary that some Iudge be appoynted who certainly may determine which is the true sense of the Scripture , which cannot be the Scripture it selfe , for of the sense and meaning thereof there is Controuersy : and therefore it is necessary that some other be assigned besides the Scripture . In this discourse are certain principles grounded , which are to be explicated and proued in particuler one after another . The first is .

That the Scripture often tymes , according vnto the sense , is obscure & hard to be vnderstood .

THIS S. Peter doth testify in his later Canonicall Epistle , where speaking of the Epistles of S. Paul he 1. Pet. 3. 16. Luc. 24. 27. vseth these wordes . In the which ( sayth he ) there are some things hard to be vnderstood . Also it may be confirmed diuers waies . First by the example of the disciples going vnto Emaus , who vnderstanding not the Scriptures , were taught by Christ . Secondly by the Eunuch in the 8. Chapter of the Acts 13. verse , who being asked of S. Philip , whether he vnderstood the Prophet Isay which he was then reading , answered in this manner , How can I ( sayd he ) vnlesse some man shew Act. 8. 31. me . Thirdly by the example of the Apostles , who vnderstood not many Mat. 13. 36. things which Christ had taught them . For his Disciples coming to him sayd , Mat , 16. 11. expound vs the Parable of the Cockle seede . Againe , why do you not vnderstand that I sayd not Luc. 18. 34. of bread to you ? and they vnderstood none of these things , and this word was hid from them , & they vnderstood not the things th●t were sayd . Fourthly by the common consent of all the interpreters . For if the Scripture were easy , what neede were there of so many interpreters ? so many commentaries ? so many questions and controuersies . Fiftly by many particuler places and bookes of Scripture I proue it hard : For who doth not perceaue Ezechiels prophesy about the vision of the foure beasts to be most obscure ? Moreouer it plainly appeareth Daniels prophesy of the 70. weekes , and of the abhomination of desolation to be most hard , sith that in the searching into it and in the explaining of it , it hath hitherto & euen yet doth put many to their wits end , as concerning the which Christ himselfe sayd , he that readeth let him vnderstand . Mat. 24. 15. Furthermore euen in the whole Apocalips of S. Iohn many obscure places and full of secret mysteries may be found . And S. Hierom also affirmeth in a certaine epistle of his to Paulinus , that in it there are as many Sacraments or secret mysteries as wordes .

But that in the other bookes of Scripture also , many obscure and difficult places are to be found , is wel known to such as read them : & to omit others let them speake who in tymes past , notwithstanding their daily reading of Scripture with great diligence , confessed themselues to haue beene very ignorant in many passages thereof , in which to be instructed and resolued they had recourse to S. Augustine , S. Hierome , and other most learned Fathers of the Church . Whereof the Epistles of the auncient Fathers themselues do giue ample testimony , out of the which I will put downe some .

We reade then , that Pope Damasus asked counsell of S. Hierome about these Questions .

1. What signified this , whosoeuer shall Gen. 4. 15. Epist. 124. 125. inter Epist. Hiero. Ibidem . kill Cain , shal be punished seauen fould .

2. If all things which God had made were very good , to what end did he commaund Noë to take into the Arke as well those beasts which were vncleane , as those which were cleane , sith that nothing can be good which is vncleane .

3. Wherefore did Abraham receaue Circumcision for a signe or seale of his fayth ? And wherefore did Isaac though Ibid. a iust man , and deare to God , deceaued by errour , blesse not whom he would , but whom he would not .

4. What was the interpretation of Isay Epist. 142. the Prophets vision , concerning the Seraphim and Trisagio .

Euagrius asked of the same S. Hierom , Epist. 126. Whether Melchisedech who blessed Abraham , were of a more diuine nature , and not be taken for a man .

Dardanus also inquired as concerning Epist. 124. this . What that Land of promise was from whence the Iewes returning out of Aegypt are sayd to haue possessed , seing that it could not be Palestine , because that was possessed of their auncestours before , and might seeme rather to be reserued then promised .

Vital●● demaunded of the same great Epist. 132. Doctour ; Whether it were true which we find recorded in Scripture , that Salomon and Achaz begat children when they were but eleuen yeares ould . Epist. 39.

Cyprian asked what was the true exposition of that most hard Psalme , which beginneth thus : Domine refugium factus es nobis .

Marcella a noble woman of Rome among others proposed these questions to him .

1. What Ephodbad , & Teraphim signified Epist. 130. in the Hebrew tongue ?

2. What was the signification , of Epist. 137. Alleluia , Amen Maranatha ?

3. What was Diapsalma . Epist. 138. Epist. 141.

4. Wha● was Panisdoloris ? what filij excussorum , of the which is made mention in the 126. psalme .

5. What are those things which neither eye hath seene , nor eare hath heard , nor haue ascended into the hart of man , which God hath prepared for them that loue him . And how againe Epist. 148. the Apostle doth infer : But God by the holy Ghost hath reueiled vnto vs . And if it were reueiled to the Apostle , whether he also did repeale it to others .

6. When the Apostle sayth : Then 1. Thess. 4. 17 . we that liue , that are left , withall shal be taken vp together with them in the clouds to meete Christ into the ayre . Whether this is to be vnderstood of some that went to heauen with Christ before they dyed , seing that Henoch and Elias shall die , as it is said Ibid. in the Apocalips of S. Iohn , least that any may not be sayd to dye .

Principia a Virgin of Rome desired of Epist. 140. him the exposition of that psalme , Eructauit cor meum verbum bonum . Epist. 135.

Sunia and Fretella requested by writing whether in that Contention in the which the Latins dissent from the Grecians concerning Dauids Psalter , the Iewes agree more with the Grecians than with the Latins .

Hedibia a noble woman of France Epist. 150. sent to S. Hierom by a Pilgrime to propose these doubts .

1. How that place of Christ should Mat. 26. 29 be vnderstood , to wit , I will not drinke from henceforth of this fruit of the vine , vntill that Ibid. day when I shall drinke it with you new in the Kingdome of my Father .

2. Wherefore S. Mathew sayd , that Christ rose in the euening , and S. Marck in the morning .

3. What that signified which was Ibidem . written in S. Mathew : the veile of the temple was rent into two peeces from the top euen to the bottome ? And that which followeth .

4. How it happened that Christ , in S. Iohn , breathed the holy Ghost vpon his Apostles , and yet we reade in S. Luke that he promised to send them the holy Ghost after his Ascension .

5. How that of the Apostle is interpreted , what shall we say then ? Is their Ibid. iniquity with God ? God forbid : and all to the other place , vnlesse the Lord of Saboath Rom. 9. 14. had lest vs seede , we had beene made like Sodome .

Algasia also another French woman by the same Pilgrime propounded these other doubts vnto him .

1. Wherefore did S. Iohn send his disciples to Christ to aske him : Ar thou Epist. 151. he who art about to come , or do we expect another ? Sith that he before that tyme , had spoken of Christ , saying : Behold the lambe of God , behold who taketh away the sinnes of the world . Ibid. Math. 12. 20.

2. What Christ did meane by these wordes . The reede bruised he shall not breake , and smoaking flax he shall not extinguish .

3. What also is the meaning of Ibid. Math. 16. 24. Ibid. Math. 24. 19. Ibid. our Sauiour saying . If any will come after me , let him deny himselfe .

4. How is to be vnderstood that he sayth : Woe to them that are with child , and that giue suck in those daies .

5. In what sense that place of S. Luke is to be taken . And it came to passe whiles the dayes of his assumption were accomplishing , and he fixed his face to go into Hierusalem . And a little after where he speaketh of the Sacraments . And they receiued him , not because his face was to go to Hierusalem .

6. Who was the Bayliffe of iniquity Ibid. Rom. 5. 7. whom our Lord praised .

7. What the Apostle meant when he sayd . For scarce for a iust man doth any die : for perhaps for a good man durst some man did . Ibid. Rom. 7. 8.

8. What the sense was of that speach of S. Paul . But occasion being taken , sinne by the commandement wrought in me all Concupiscense .

But now omitting many and diuers such like questions of Scripture , which were brought to S. Hierome to be resolued out of many parts of the Christian world , I come to S. Augustine , to whom no fewer were brought then to the other .

Volusianus asked his counsell in this , Aug. Epist. 2. How the immortall God could be shut vp in the wombe of a virgin : And whether in the meane tyme he left of all eare of the world .

Marcellinus asked him , wherefore Epist. 4. & 5. God did alter the Sacrifices of Moyses , which he had once before ordained ? sith that those things which are once ordained well cannot be altered but vniustly .

The same Marcellinus propounded Epist. 7. vnto him this other question also . How it came to passe , that the Magitians of Pharao could find any water to change into bloud , sith that before that tyme all the water of Aegypt was changed into bloud by Moyses .

Bonifacius the Bishop also asked him this question , Wherefore the fayth of parents is profitable for their children in baptisme , seeing that their impiety after their Baptisme is nothing hurtfull to them ? And how the God fathers , in Baptisme could promise that the infants beleeue , sith they do not then beleeue , and it is vncertaine whether euer they will beleeue or no.

Dardanus . How it may be beleeued Epist. 23. that Christ is now in heauen , seing he sayd to the thiefe vpon the Crosse : This day thou shalt be with me in Paradise : Epist. 57. And whether from hence do follow that Christ , God and man , is euery where .

Paulinus . What is that which is said Epist. 58. & 59. in the 15. Psalme , Sanctisqui sunt in terra eius mirific●u● omnes voluntates me as inter illes . To the Saints that are in his land he hath made all my wills meruailous in Psal. 67. 22. them . In like manner what is the meaning of that in the Psalme : Veruntamen &c. But yet God wil breake the heads of his enemies : 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. ● Rom. 7. 7. place of the Apostle meant , where he sayth , What 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. ●● Rom. 9. 10● lib. 2. quaest. ● . 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 Widow also by whom I am after a sort susteyned hast thou afflicted , that thou wouldst 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. 39● 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 thing oftentymes is a figure & type of another signified by it : euen as the Paschall Lambe was a figure of Christ , the red Sea of Baptisme , Manna of the Eucharist , Mont Sion of the Church , and so of others . From hence doth proceed a triple obscurity .

First it doth not straight appeare of which thing another thing is a figure , for example sake : Agar Abraham his mayd to haue beene a figure of the Sinagogue , and Sara Abrahams wife to Galat. 4. 14. haue beene a figure of the Church , vnlesse the Apostle by the instinct of the holy Ghost had explicated them so . Likewise how should it haue beene Ierem. 1. 11. knowne , that the waking rod signified the speedy execution of Gods diuine sentence against the Iewes & Gentils . And that the burning pot was a figure Ierem. 13. Ierem. 16. 2. of Nabuchodonosor . And that Ieremy who was forbidden to marry a wife , was a figure of the spoyles hanging ouer Iewry . And that by the chalice of the fury of our Lord , the power and fury of Iere. 15. 15. the King of Babilon was signified : and by arotten girdle the ruine of the people Iere. 13. v. 1. in Captiuity . And by the Flagon to be filled with wyne , the inhabitants of Hierusalem to be made drunke with the Iere , 13. 12. wyne of the fury of our Lord . And by the two baskets of the best and worst figgs two kynd of men , of whom some were happy who past ouer with the King , some miserable and vnhappy who remayned behind in Hierusalem . Iere. 24. v. 2. Iere. 18. 6. And by the clay in the potters hand , the people of the Iewes in the hand of God . And by the chaynes and fetters of Ieremy Iere. 27. 2. the captiuity of diuers nations . And by the breaking of the earthen pot , the crushing of the people and the Citty of Ierusalem . And by the foure beasts , four Kingdomes , and Empires . And by the Iere. 19. 10● Dan. 7. v. 3. Dan. 8. 20. Ramme the king of the Medians & Persians . And by the Goate the king of the Grecians . These I say , and many such would neuer haue beene so vnderstood vnlesse they had beene declared particulerly by God , and after this declaration also without an interpreter they can be scarce vnderstood .

The other obscurity doth arise vpon this , that one thing somtymes is a figure of diuers things which are contrary and repugnant one to another . As Ionas was the figure of Christ : For as Ionas was in the belly of the Whale three daies and three nights , so shall the sonne of man be in the hart of the earth three dayes and three nights . The same Ionas was the figure of the people of Israel , who were contrary to Christ : For as Ion● did greiue at the Conuersion Ion. 4. 1● . August . Epist. 49. quaest. 6. ● . of the Nimuits , euen so the Iewes in the Conuersion of the Gentills . That which is sayd of Ionas , may be sayd also of the deluge , of the Rock , and such like . For the Deluge was both the figure of Aug ep. 99. ad Euodium . the Baptisme of the faythfull , and togeather the type of the punishment of the vnfaythfull . And the Rock which 1. Pet. 2. 8. is Christ , was the stone of scandall and offence to them that perish , and to Rom. 9. v. ●2 . them that beleeue the Corner-stone .

The last obscurity ariseth vpon this , that somtimes one certayne thing which is the figure of another doth represent the same in one respect , and is altogether vnlike vnto it in another . As for example the fornicating woman whom the Prophet Oseas was commaunded to marry , was a figure of the Sinagogue , which she represented in this , to wit , that as she had committed carnall fornication , so the Sinagogue had committed spirituall , which did consist in the worshiping of Idolls . But in this it did disagree , that she after her marriage to Oseas did neuer returne to her former carnall fornication , as many probably do affirme . But the Sinagogue after she was reconciled to God fell againe into Idolatry .

Thirdly in the Scripture are to be found many apparent contradictions which cannot but breed great difficulty in the mynd of the reader : of many I will relate some .

1. Moyses sayth , that God created Gen. 1. ● . heauen and earth in six dayes and rested the seauenth ; but in the eighteene of Eccles. cap. 18. ● . Ecclesiast. it is sayd , who liueth for euer did create altogeather .

2. Moyses tells vs , that the children Gen. 15. 3. Acts 7. Galat. 3 17. of Israel were in Aegypt foure hundred yeares . But the Apostle sayth , that they were there foure hundred thirty yeares .

3. Iacob the Patriarch sayth : I haue Gen. 32. 30. seene God face to face , and my soule was saued . But we haue the contrary Exod. 33. 20. for God sayth , man shall not see me and liue .

4. In Exod. 20. v. 5. it is sayd , I am thy Lord God visiting the iniquity of the Fathers vpon the children vnto the third and fourth generation of them ▪ But the contrary is found in Ezechiel : The sonne shall not carry the iniquity of his Father .

5. Honour thy Father , and thy Exod. 20. 12. Luc. 14. v. 26. Mother that thou maist liue long vpon the earth : but contrary to this Christ sayth , who doth not hate his Father , and his Mother , cannot be my Disciple .

6. Thou shalt feare thy Lord God Deut. 6. 3. Math. 5. 34. and sweare by his name . Which is contrary to that : But I say to you , do not sweare at all .

7. It repenteth me that I haue made 1. Reg. 15. 11. Rom. 11. 29. Saul King : contrary to that , without repentance are the gifts and vocation of God .

8. In the Arke there was nothing 3. Reg. ● . 9. els but two tables of stone which Moyses put in it in Horeb ; contrary to that of Hebr. 9. 4. S Paul : In the Arke there was a goulden pot hauing Manna , and the rod of Aaron that had blossomed , and the tables of the Testament .

9. The impious shall not rise in Psal. 1. 5. iudgment ; contrary to that : we shall 1. Cor. 15. v. 51. all indeed rise againe , but we shall not all be changed .

10. God hath spoken once ; contrary Psal. 6. 12. Hebr. 1. 1. to that : diuersly and many wayes in tymes past God spake to the Fathers in the Prophets , last of all in these daies hath spoken to vs in his sonne .

11. Euery man is a liar : contrary Psal. 115. ● . Apoc. 14. 5. Prou. 6. 6. to that , and in their mouth was found no ly . Go to the emot , o sluggard and learne wisdome , the which doth prepare her meat in sommer , and gather in the haruest that she may eate , contrary Math. 6. v. 34. to that : Be not carefull therefore for the morrow .

12. Transgresse not the ancient Pro. 22. 28. Ezec. 20. 18. bounds which thy Fathers haue put ; contrary to that , In the precepts of your Fathers walke not , neyther keep you their iudgments .

13. Answere not a foole according Pro. 26. 4. Ibid. Sap. 1. 13. to his folly least thou be made like to him ; contrary to that , Answere a foole according to his folly , least he esteeme himselfe to be wise .

14. God hath not made death ; contrary Eccles. 11. 14. to that : Good things , and euill life , and death , pouerty , and honesty , are of God . Sap. 11. 25.

15. Thou louest all things that are , & hatest nothing of those which thou hast made ; contrary to that , Iacob I loued , Rom. 9. 13. Eccl. 10. 15. 1. Tim. 6. but Esau I hated .

16. The beginning of all sinne is prvde : contrary to that , the roote of all euill is couetousnesse .

17. Do good to the humble & giue Eccl. 12. 6. Luc. 6. 30. not to the impious : prohibite to giue him bread ; contrary to that , giue to euery one that asketh thee .

18. They that eate me shall yet Eccl. 24. 28. Ioan. 4. 13. hunger , and they that drinke me shall yet thirst ; contrary to that , he who shall drinke of the water which I will giue him , shall not thirst for euer .

19. As yet fourty dayes , and Niniue Ioan. 3 4. Ioan. 4. 11. shal be subuerted , contrary to that , shall not I spare Niniue the great Citty ?

20. Gratis you haue receiued , Gratis Mat. 10. 8. Luc. 10. 7. giue you : contrary to that , the workman is worthy of his wages .

21. Take nothing in the way , neyther skrip , shooes , nor rod ; contrary to Math. 10. 10. Marc. 6. 8. that , and he hath commaunded them that they should take nothing in the way , but a rod only .

22. After 6. daies Iesus tooke Peter , Mat. 17. 1. Luc. 9. 28. Iames , and Iohn ; contrary to that : It came to passe after these words , almost eight dayes , and he tooke Peter &c.

23. But if thy brother shall offend Mat. 18. 15. against thee , go and rebuke him betweene thee and him alone ; contrary to 1. Tim 5. 20. that : Them that sinne rebuke before all , that the rest also may haue feare .

24. None is good but one God ; Mar. ●0 . 19. Luc. 6. 45. contrary to that : The goodman of the good treasure of his hart bringeth forth good .

25. Go preach the Ghospell to euery Mar. 16. 15. Math. 10. 5. creature ; contrary to that : Into the way of the Gentiles do not go , and into citties of the Samaritans enter yee not : But , go to the sheepe that are perished of the house of Israell .

26. You are they that haue remained Luc. 22. 28. Math. 26. 31. with me in my temptations , contrary to that , you shall all suffer scandall in me .

27. If I giue testimony of my selfe Ioan. 5. 31. my testimony is not true ; contrary to Ioan. 8. 14. this ; Although I giue testimony of my selfe , my testimony is true .

28. I do not receaue testimony of Ioan. 5. 34. Ioan. 15. 27. man ; contrary to this : And you shall giue testimony of me .

29. He that eateth my flesh and Ioan. 6. 55. Ibidem . v. 63. drinketh my bloud hath life euerlasting ; contrary to that , It is the spirit that quickneththe , flesh profitteth nothing .

30. All things whatsoeuer I haue Ioan. 15. 15. Ioan. 16. 1● . heard of my Father , I haue notified vnto you ; contrary to this ; I haue yet many things to tell you .

31. Mary Magdalen came earely to Ioan. 20. 1. Mar. 16. 2. the monument when it was yet darke ; contrary to that : she came to the monument the sunne being now risen .

32. Circumcision indeed profiteth Rom. 2. 25. if thou obserue the Law ; contrary to that : Behould I Paul tell you , that if you be circumcised , Galat. 5. 2. Christ will profit you nothing .

33. We account a man to be iustified by Rom. 3. 28. Iames 2. 20. 24. Rom. ● . v. 19. Act. 7. v. 51. Rom. 11. v. 34● 1. Cor. 2. v. 16. 1. Cor. 13. v. 3. faith without works : Contrary to that of S. Iames : Fayth if it haue not workes is dead in it selfe . And againe : you see that man is iustified by workes , and not by fayth alone .

34. For who resisteth his will ; contrary to that ; you alwaies haue resisted the holy Ghost as also your Fathers .

35. Who hath knowne the mind of our Lord ; contrary to that ; But we haue the sense of Christ .

36. If I shall distribute all my goods to be meate for the poore , and haue not charity , it doth Luc. 11. v. 41. profit me nothing ; contrary to that : giue almes and all things are cleane to you .

37. And as in Adam all dy , so also in Christ 1. Cor. 13. v. 32. Ioan. 5. v. 21. Galat. 1. v. 10. 1 Cor. 10. v. 33. all shal be made aliue ; contrary to that : The Sonne quickneth whom he will .

38. Do I seeke to please men ? If I yet did please men , I should not be the seruant of Christ ; contrary to that , be without offence , euen as I in all things do please all men .

39. Beare ye one anothers burden ; Galat. 6. 2. Ibid. v. 5. contrary to this : Euery one shall beare his owne burden .

40. God inhabiteth light not accessible ; contrary to that : Come to him , 1. Tim. 6. 16. Psal. 33. 6. 1. Iohn . 1. 8. 1. Ioan. 3. 9. and you may be illuminated .

41. If we shall say that we haue no sinne we seduce our selues ; contrary to that : Euery one that is borne of God , commiteth not sinne .

These and such like apparent contradictions , which are found in many places of the Scripture , oftentimes do trouble the reader , and cause excessiue paines and labour euen to the most learned of all . The auncient Fathers do giue testimony of this , who spent much tyme in the according of these and such like contradictions , as S. Augustine for example wrote certaine bookes of the agreement amongst the Euangelists : and diuers others also who tooke great paines in interpreting the Scripture , whose labours if we had not beene partaker of , we should haue yet beene ignorant and blind in many matters of great importance . And thus far about the third cause of obscurity in Scripture .

The fourth ariseth vpon this , that often tymes the words of Scripture make a doubtfull sense , by reason of the want of some distinction . For sometymes where a distinction is needfull there is none at all . Which most commonly happeneth in these cases . 1. When it maketh mention of God . 2. When of Christ . 3. When it insinuateth the coming of Christ . 4. When it speaketh of the Church . For there belongeth vnto God , eyther Vnity of essence , or Trinity of persons . To Christ eyther the humane nature or diuine . Moreouer Christs comming is twofould , the one in his nat●uity , the other in the day of Iudgment . Also the Church is eyther militant vpon earth , or triumphant in heauen ▪ Therefore when the Scripture maketh mention eyther of God , or of Christ , or of the Church , it is doubtfull and obscure , in what sense there they are to be taken : as if it speake of God , whether it meane thereby as he is one in essence , or as he is three in person : if of Christ , whether it be vnderstood as he is God , or as he is man : or when mention is made of his coming , whether it be of his first or of his last : or when the Church is named whether the militant or triumphant thereby is signified it is hard to vnderstand . But to explaine it the better I will giue an example of euery one .

The Scripture maketh mention of Mar. 6. v. 9. God , in saying : Our Father which art in heauen . Now it is doubtfull whether it be spoken of God according to the vnity of his essence , or according to the distinction of his persons , or , as the Deuines do propound it , whether the name of Father be taken there essentially as it is common to three persons , or personally as applied to the first person only ? There are authors of both parts : yet it is more likely to be taken in that place essentially as it is to be gathered out of these words of Christ , Ioan. 2. 17. I ascend to my Father and your Father . Where the word Father is taken both wayes . For the Father of Christ according to his eternall generation , is the first diuine person , as he is distinguished from the sonne , and the holy Ghost . But our Father according to our creation , gouerning and adoption , is the whole Trinity , as he is one God . Therefore when he sayth : I ascend to my Father , he speaketh only of the first person , but when he addeth , and your Father , he speaketh of three persons as they are one in essence and nature .

S. Paul maketh mention of Christ , Who is the Image of the inuisible God , the first Colos ▪ 1. 15. borne of all creatures , because in him were created all things , and he is the head of the body the Church , first borne of the dead . Heere also it is doubtfull , whether this be to be vnderstood of Christ in respect of his diuinity or humanity . Many thinke that some part of the senteuce is to be vnderstood one way , some part another ; with whom I agree . For Christ according to his diuinity is the Image of God the Father , and also by him and in him all things are made : but according to his humanity he is the head of the Church and first borne of the dead . And in both senses he may be called the first borne of euery creature , according to the sundry expositions of the interpreters , as may be seene in their comments vpon that same place .

There is also a certaine speach of the coming of Christ . And when againe Heb. 1. ● . he bringeth in the first begotten into the world he sayth : And let all the Angells of God adore him . Wherein consists a question , whether this was spoken of his first coming at his natiuity , or of his last coming in the day of iudgment . If were spect that word , againe , it seemeth rather to be of his later comming . But taking all the circumstances together , it may appeare to be of his former ▪ So the interpreters of this place . Of the Church also the Apostle writeth : But that Ilierusalem which is aboue , is free , which is our mother . Gal. 4. ●6 . For it is written , Reioyce thou barren that bearest not , breake forth and cry that trauailest not , because many are the children of the desolate , more then of her that hath a husband . Heere therefore is a difficulty to know whether it be meant , of the Church militant or triumphant ? Which difficulty is in another place of S. Paul . But you are Heb. 12 , 22. come to mount Sion , and the Citty of the liuing God heauenly Hierusalem , and the Church of the first borne . And in the same Apostle , Eph. 5. 25. Christ loued the Church and deliuered himselfe for it , that he might sanctify it , cleansing it by the lauer of water in the word of life , that he might present to himselfe a glorious Church , not hauing spot or wrinkle .

To this kynd of obscurity , may also be reduced , that some things which are spoken of Christ in Scripture , are to be vnderstood of the head of the Church , which is Christ , somtymes of both as S. Augustine noteth .

For the head of the Church Christ is taken in that place of the Apostle : lib. 3. de doctrina Chri. c. 31. Math. 28. ●0 . Behould I am with yow all dayes , euen to the consummation of the world . Where Christ as the head of the Church , promiseth to the body and members thereof his perpetuall assistance , protection , and gouerment .

For of the body and members of the Church is that place of the acts to be vnderstood . Saul , Saul why dost thou persecute Act. 9. 4. me ? For Saul did not persecute the person of Christ ( seing that he was in heauen where he could not be persecuted ) but his Apostles who were the members of his Church . Also that of Zachary ; After glory he sent me to the nations . Zach. ● . 8. Where Christ speaketh in person of the Apostles . As though he had sayd , my heauenly Father will send me ( to wit my Apostles ) to the conuersion of the Gentills . But when will he send me ? after glory ( that is ) after I haue shewed my glory and diuinity in my Resurrection and Ascension . After the same manner also S. Austine in the exposition of the 147. Psalme , doth interpret that place of S. Matth. Then if any man shall say Math. 24. 23. vnto you , loe here is Christ or there , do not beleeue him . For he thinketh that there by Christ is signified his Church whose words are these . There shall rise false Christs , and false Prophets , and shall say , loe here and loe there but they shall not speake of the head himselfe , behould here & behould there ( for it is certaine that Christ is in heauen ) but of the Church . And out of this place he confuteth the Donatists who sayd : Behould here in Affrick is the Church , and in no other place besides .

And that of the Prophet Isay of Isay 61. 10. both . He hath clothed me with the garment of saluation , and with the garment of iustice : he hath compassed me as a bridegroome decked with a Crowne , and as a bride adorned with her Iewels . Where Christ is called the bride and the bridegroome , that is , the head and the body : and that of the Psalme , Psal. 2. The kings of the earth haue stood vp and the Princes haue gathered together against our Lord and against his Christ . Which was fullfilled in the head , and daily is fullfilled in the members .

The first cause of the obscurity of scripture ariseth from this , that oftentymes , when we thinke least , passage is made from the litterall sense to the mysticall , from carnall things to spirituall , from temporall to eternall , from the Kings of Israell , to Christ the king himselfe , and contrariwise . This especially is performed in the Psalmes and the Prophets , as is to be seene in the 7. Chapter of Isay , where from the History of two kings ( of the which one was Rasin King of Syria , and the other Phacee King of Israel ) passage is made presently to the B. Virgin : Behould ( sayth he ) a virgin shall conceaue , and shall bring forth a sonne , and his name shal be called Emanuel . And in the 14. Chapter , where the Prophet passeth from the king of Babilon vnto Lucifer : and in the 71. Psalme passage is made from Salomon vnto Christ ; All the kings of earth shall adore him : Vide D. Hieron . l. 5. in psal. cap. 16. and in the sixt Chapter of S. Iohn , the Euangelist passeth from barly loaues to the Eucharistical or Sacramental bread . And so often tymes in other places .

The sixt obscurity ariseth from this , that in the Histories of Scripture things are not set downe in that order in which they were done . In like manner that the computation of yeares doth not appeare plaine and manifest . Lastly that certaine bookes often tymes are cited , which if they were extant , they would help the reader very much , but seeing they are not to be found , they leaue him doubtfull & in suspence , as are these which follow .

1. The booke of the warres of our Numer. 21. v. 14. Iosue 10. v. 13. 3. Reg. 11. v. 41. 3. Reg. 14. &c. Lord . 2. The booke of the Iust . 3. The booke of the words , concerning the daies of Salomon . 4. The booke of the speaches concerning the dayes of the kings of Iuda , and the kings of Israel . 5. The booke of Samuel the Prophet 1. Paral. 29. v. 29. Ibidem . concerning the acts of Dauid . 6. The booke of Nathan the Prophet concerning the same things . 7. The volume of Gad the Prophet . Ibid. 2. Paral. 9. v. 19. Ibid. Ibid. 8. The booke of Nathan the Prophet concerning the acts of Salomon . 9. The booke of Achias the Silonite of the same . 10. The vision of Addo the Prophet 2. Paral. 20. v. ●4 . against Ieroboam the sonne of Nabat . 11. The history of the kings of Israel written by Iehu the sonne of Hanan . ● . Paral. 26. v. 22. 12. The history of king Ozias , written by Isay the sonne of Amos. 13. The sermons of Ose , concerning 2. Paral 33. v. 19. 2. Paral. 35. v. 25 Iere. ●6 . v. 6. the deedes of Manasses . 14. The lamentation of Ieremy in the funerall of king Iosias . 15. The volume of Ieremy concerning the ruine of the Citty , and the captiuity of the people . 16. The booke of Ieremy concerning Iere. 51. v. 61. 1. Machab. 16. v. 24. 2. Macha . 2. 1. the destruction of Babilon . 17. The booke of the tyme of the preisthood of Iohn Hircanus . 18. Descriptions of Ieremy the Prophet . 19. The booke of Henoch . Epist. I●d● Apostoli .

Besides these causes , there are many others the which I will touch in passing . For first somtymes there are many sentences couched together betweene the which , eyther there is no connexion , or at least the connexion doth not appeare . 2. Hebrew words occur the which of few are vnderstood . 3 Oftentymes the answere which is made seemeth not to be so fit , & to the purpose of the question propounded . 4. Very often words are doubtfull , so that it cannot be discerned in what sense they are to be taken , as in this place of the first to the Corinthians . For other foundation no 1. Cor. ● . v 11. man can lay , besides that which is layd which is Christ Iesus . And if any man build vpon this foundation gould , siluer , precious stones wood , hay stubble , the worke of euery one shal be manifest : for the day of our Lord will declare , because it shal be reuealed in fier : and the worke of euery one of what kind it is , the fier shall try . If any mans worke abide which he built thereupon : he shall receaue reward , if any mans worke he shall suffer detryment , but himselfe shal be saued , yet so as by fier .

This place without doubt is most hard . 1. Because it is hard to vnderstand what is meant , by gould , siluer , hay , and stubble . 2. What is meant by the day of our Lord . 3. What by fier . 4. What it is to burne , and to suffer detriment . Lastly what it is to be saued so as by fier . Whereupon S. Augustine writeth Aug. in l. d●●i●e & oper. c. 15 plainly , that this is one of these places of which S. Peter spake in his last epistle , when he sayd , there are some things in the epistles of S. Paul hard to be vnderstood . Petr. ●ost . epist 3. 16.

That other place of S. Paul is as hard . What shall they do that are baptized 1. Cor. 15. ●● . for the dead , if the dead rise not againe at all ? why also are they baptized for them ? for it is not easy to explicate what to be baptized signifieth in this place ; and what to be baptized for the dead . As concerning the which , six diuers opinions are extant in Bellarmine . Bel. lib. 1. d● Purg. c. 4.

Likewise in the same Apostle this sentence is found . It is impossible for them that were once illuminated , haue tasted also of the heauenly guift , and were made partakers of the holy Ghost : haue moreouer tasted the good word of God , and the powers of the world to come , and are fallen to be renewed againe to pennance , crucifying againe to themselues the sonne of God . Which wordes are most obscure , and by the ill vnderstanding of them , the heresy of the Nouatians arose in S. Cyprians tyme , who sayd , that neyther penance , nor pardon was to be giuen to them that fell ; and therefore they called themselues Catharos , that is pure and cleane . And this is sufficient about the causes whereby the Scripture according to the true and lawfull sense therof is very hard and obscure . There remayneth yet another question , which shal be briefly examined .

Wherefore is it Gods will , that the Scripture should be obscure ?

THIS truly is a great question and worthy to be sought out , wherefore the Scripture being by reason of the things themselues , and the misteries therein conteined very obscure , is made yet more obscure by reason of the manner of treating thereof , and this according vnto the will and disposition of God . And wherefore rather by his will and disposition are not those mysteries which seeme obscure by themselues , so clearely propounded , that there may be no difficulty to any in the vnderstanding of them ? Truely there be diuers reasons of this , of the which I will here set downe some few .

The first reason is . Because God as he is willing that an order be kept in al other things , euen so also in his Church to wit , that there should be some who might teach , and some who might be taught , which order could not be kept , if the Scripture were so plaine that it might easily be vnderstood of all , to the which that place of S. Paul doth belong . He gaue some Apostles , and some Prophets , and Eph 4. 11. other some Euangelists , and other som pastours and Doctours , to the consumation of the Saints vnto the worke of the ministery , vnto the edifying of the body of Christ , that is of the Church . And also that to the Corinthians : Are all Apostles ? are all , Prophets ? are all doctours ? do 1. Cor. 12 ▪ 29. all interprete ? as though he had sayd in no wise . For it is the office of some to teach and interpret , of others to learne and giue eare , which in the same place is declared with a noble example taken from mans body . For euen as in a mans body there be many members , yet not all of them are exercised about the same office : euen so in the Church which is Christs body there bee many faythfull , yet all are not partakers of the same grace proceeding from God . For to one 1 Cor. 12. 8. & 9. is giuen the worke of wisdome , to another the working of miracles , to another the discerning of spirits , to another the interpretation of languages . And as the same Apostle speaketh in another place . To euery one as God hath Rom. 12. 5. diuided the measure of his fayth , where he addeth in the same place : I say to all that Rom. 12. 3. are among you not to be more wise then behoueth to be wise . Which is as much to say : euen as the eyes haue not the office of hearing , nor the eares of seing , nor the armes of walking , nor the feete of eating , because it is not graunted them so by nature : euen so in the Church , not all ought to vse the office of teaching , not all of interpreting the scripture , not all of working miracles ( for that were to be more wise then behoueth to be wise ) but euery one doth that which he ought to do euen as it is giuen him from God , in diuision of graces .

But our aduersaries do erre exceedingly against this diuine ordination , who permit the liberty of reading and interpreting of Scripture to all ; as to all meere lay men , yea to poore and silly women . For seing that they be not called of God to the office , they do appeare most vnfit to thrust themselues into it . For now it is come to that passe , that there is not one , whether he be Tapster , Tayler , or Tinker ( Lutheran or Caluinist ) who doth not thinke himselfe skillfull inough in vnderstanding and interpreting the Scripture , only by his owne labour , without the helpe and instruction of any other . But let them heare what the Apostle sayth , the eye cannot say to the 1. Cor. 1● . 21. hand , I neede not thy help : or againe , the head to the feete , you are not necessary for me .

Let them heare that of the first to 1. Tim. 2. 11. 1. Cor. 14. v. 34. Timothy . Let the women learne in silence withall subiection : But to teach I permit not the woman , nor to haue dominion ouer the man , but to be in silence . And to the Corinthians . Let women hold their peace in the Church , for it is not permitted them to speake , but to be subiect . But if they list to learne any thing let them aske their owne husbands at home . But to what end al this ? Truly to this , that the order set downe of God in his Church ought to be obserued . Are all Doctours ? do all interprete ? No , For there are diuisions of graces : from hence followeth that those silly women who pratle much out of the Scriptures , and blush not to blab out their owne priuate opinions concerning controuersies of fayth , do most foolishly arrogate vnto themselues that which neither they haue on or belongs vnto them . But in this they imitate their Mother Eua , who could not hold her peace in paradise , but her husband being silent she began to dispute with the serpent , and presently was ouercome by him and deceaued , as her husband also by her , and many such Eues are found in this age which do the same .

The second reason , yf the Scripture were easy , it would be vnderstood not only of the faithfull who are in the Church , but also of those who are Infidells & no members of the Church : and so by little and little the Maiesty & authority of it would be ouerthrowne . To this purpose is that which is sayd in S. Math. Giue not that which is holy to dogs , Math. 7. 6. neyther cast yee your pearles before swyne least perhaps they tread them which their feete . As D. Thomas 1. p. q. 1. art. 9. ad 2. & S. Aug. ( aut quisquis aut hoc ille est ) hom. 7 in Apocalip . It is vnderstood by S. Augustine , and S. Thomas .

If the Scripture were plaine and easy , doubtlesse it would be lesse esteemed both of the infidells & Christians then is fitting . Moreouer to many it would be an occasion of pride and arogancy . For if they ●hould perceaue that these things which treate of profound mysteries were plaine and apparent , they would brag of themselues excessiuely , & imagin nothing to be so hard which they could not by their owne wit and learning conceaue and vnderstand . But now contrariwise they see the obscurity of the Scripture to be so great , that by no meanes they are able to ouercome it , and therefore finding themselues ignorant and wanting the instruction of others , they fly seriously to God , to the end that he may open their eyes and illuminate their vnderstanding , that his diuine misteries may be layd open vnto them . As Dauid did who sayd : Open my eyes and I will consider Psal. 118. vers. 18. 34. the wonders of thy law . And a little after . Giue me vnderstanding and I will search the law . And againe in the same Psalme . Illumimate thy face vpon thy seruant and teach me thy iustifications . And very well : for the sense of the Scripture can proceed from none but from the Author of the Scripture : But the author of the Scripture is the holy Ghost , and therefore it is called the word of God : the sense therefore of the scripture can come from none but from the holy Ghost , to which that place of S. Peter doth belong , no prophecy 2. Petr. 1. 20. of Scripture is made by priuate interpretation . The cause headdeth : For not by mans will was prophecy brought at any time , but the holy men of God spake , inspired with the holy Ghost .

And thus it cometh to passe , that proud and arogant men who are wise in their owne iudgments , and attribut much to their owne wits , do neuer obtaine the true sense , because God resisteth the proud , and giueth grace to the humble . And Math. 11. 25. this is it that Christ spake of in the Ghospell : I confesse to the O Father , because thou hast hid these things from the wise and the prudent , and hast reuealed them to little ones . And also the Apostle , saying themselues wise , they become foolish .

It followes necessarily out of the obscurity of the Scripture , that many Controuersies arise amongst Christians .

THIS is another principle of those which I set downe before . And truly it needeth no other confirmation then daily experience . For it is generally well known that in all ages euen from the Apostles tyme vnto this our present age , that there hath sprung out alwaies new controuersies about the true and lawfull sense of Scripture . But now letting passe all those which haue beene set abroach in the tyme of Arius , Macedonius , Donatus , and other auncient heretikes ; Infinite they are that occur in this present tyme , of which I will set downe some : as for example , there is a controuersy .

1. In what sense those words of Christ are to be vnderstood : This is my body . The Lutherans vnderstand it so , this bread is my body . The Caluinists , this bread signifieth my body . The Catholikes agree with neither of them .

2. How that of S. Iohn is to be vnderstood : Ioan. 3. 5● Vnlesse a man be borne againe of the water and the spirit , he cannot enter into the kingdome of God . The Catholikes and the Lutherans do vnderstand thereby the necessity of baptisme with water ; and also out of it do gather that infants without baptisme can in no wise be saued . The Caluinists deny all this .

3. What Christs meaning was when he spake these words to the young man of whom mention is made in S. Matthew : If thou will enter into life , keepe the comaundments . Caluin interpreteth it to be spoken in iest ; the Catholikes hould it to haue beene sayd in earnest .

4. Whether out of these words : Iesus came the doores being shut , and stood in the Ioan. 20. 26. midst of them , may be gathered that Christ pierced the doores shut . The Catholikes affirme it . Others deny it And surely , Oecolampadius he thinketh , that whilest the doores were shut , Christ crept in at the window : others imagin I know not what chinkes by the which they say he entred in .

5. Whether Christ spake of the Sacrament of the Eucharist when he sayd : Vnlesse you eate the flesh of the sonne of Ioan. 6. 53. man , and drinke his bloud , you shall not haue life in you . The Catholikes affirme it : the Lutherans deny it .

6. Whether Christ bindeth all lay men to receaue the Chalice , when he saith : Drinke yea all of this . Caluin Cal. lib. 4. Instit. c. 17. §. 47. §. 48. holdeth he doth . There is a decree ( sayth he ) from the eternall God , that all drinke . And a little after . They are wordes of him commaunding : Drinke yee all of this Chalice . But the Catholikes teach , that these words only belonged to the Apostles , as S. Marck declareth , when he sayth , Mark . 14. 24. and they all dranke of it .

7. Whether sinne he taken properly Rom. 6. 12. of the Apostle : Let not sinne therefore raigne in your mortall body . The Lutherans and the Caluinists hould that it is : and from thence they gather that concupiscense ( of the which the Apostle there speaketh ) is originall sinne : but the Catholikes teach , that the word sinne is there improperly taken , to wit for the cause of sinne ; because concupiscense though it be not properly a sinne , yet it doth prouoke to sinne .

8. Whether out of that place of S. Paul : we account a man to be iustified by Rom. 3 28. fayth without the workes of the law ; may be gathered that only fayth iustifieth . The Lutherans affirme it . The Catholikes deny it .

9. Whether that place of the Apostle : But he shal be saued , yet so as by fier ; be vnderstood of Purgatory fier ? The Catholikes do affirme it with S. Aug. vpon the 37. Psalme , and other more ancient Fathers . The Lutherans and the Caluinists deny it .

10. Whether it may be gathered out of S. Paul , that the Apostles had wiues , where he sayth : Haue we not 1. Cor. 9. 5. power to lead about a woman a sister , as also the rest of the Apostles ? The Lutherans affirme it out of Luthers Glosse which is this , of leading about a woman wi●e . But truly the Catholikes will not admit this glosse .

11. Of what fayth Christ speaketh when he sayth : belieue only , and she Luc. 8. 50. shal be safe . The Lutherans interpret it to be iustifying fayth , whose effect is the remission of sinne . But the Catholikes vnderstand it of that fayth which Iarus Prince of the Sinagogue did beleeue that his daughter then dead could be raised againe by Christ .

12. And what the sense of that place is : Do good or euill if you can : Out of Isay . 41. 23. which Luther proueth that men haue not free will ; because they cannot do good and ill as they list . The Catholikes laugh at this their argument , because those words are not spoken to men , but to the Idols of the Gentills , which although they be worshiped of the Gentills as Gods , yet they be not Gods , because they can neyther profit their worshippers , nor hurt their contemners .

13. Whether out of that which is written of S. Iohn Baptist : The infant in Luc. 1. 44. my wombe did leape for ioy , may be gathered that all infants when they are baptized haue actuall fayth ? The Lutherans say yea , the Catholikes no.

14. Whether God commaunded all to be maried , when he sayd , Increase Gen. 1. 28● and multiply . The Lutherans hould that in those words are implied a precept to marry . But the Catholikes take it as Gen. 9. 1. a blessing , giuen to mariage already contracted , as appeareth in the text it selfe .

15. Whether this place of S. Paul : 1. Tim. 2. 5. There is one mediatour of God and men , man Christ Iesus , doth exclude the inuocation and intercession of Saints , as the aduersaries affirme . Or do not as we Catholikes maintaine , and proue , because it doth not exclude the inuocation of Saints vpon earth : otherwise the Apostle world not haue sayd , Brethren pray for vs . 1. Thess. 3. 25.

16. Who are these two witnesses of whom is made mention in the 11. of the Apocalips : And I will giue to my two wittnesses , and they shall prophesy a thousand two hundred sixty daies , clothed with sack-clothes . Some of our aduersaries say , that Luther and Caluin are meant thereby . Others the old and the new testament : but the Catholikes say Henoch , and Helias , or Moyses , and Helias .

17. What that signifieth which is written of Antichrist in the Apocalips . And he did great signes , so that he also made fier to come downe from heauen . Our aduesaries do vnderstand by fier descending Pow. lib. 1. de . Ant. cap. 26. Bald. in dispu . de Anti●h . cap. 6. from heauen , the Pope his excommunication , as Powell the Caluinist , and Balduinus the Lutheran do hould , and hereby they proue that the Pope is Antichrist . The Catholikes contemne these follies .

The Scripture cannot be the Iudge of these , and the like Controuersies .

IT is certaine that in these and such like Controuersies which are about the sense of the Scripture , some certaine iudge is needfull , who may decide the same , and plainly pronounce that this is true , and not the other . But now I will proue with two arguments that the Scripture it selfe cannot be this iudge .

The first is drawne out of that which I sayd before in this manner : The Iudge so ought to pronounce sentence that both parties at variance may well vnderstand it , otherwise he should pronounce it to no purpose ; But the Scripture when the sense thereof is obscure , and doubtfull ( which falleth out often as I haue shewed aboue ) cannot so plainly pronounce sentence , that it may be vnderstood of both parties at variance . For if it should clearly pronounce sentence in any such case , the sense of the Scripture should not be obscure , but plaine and manifest , which is contrary to our supposition . Therefore in such a case the Scripture cannot be iudge .

Perchance you will say , that although the sense of the Scripture in one place be obscure , yet notwithstanding in some other place it is very playne , and therefore the Scripture by that place which is cleare , may pronounce sentence of that place which is obscure .

I answere . The heretikes harpe on this string but in vaine . For first , if it be so , wherefore by that meanes do they not end all controuersies betwene them ? wherefore I say , do not the Lutherans and the Caluinists , seing they so long contend about some obscure place , run presently to another which is plaine ? or if they do so , why make they not an end of all their strife ? Here they are at a non-plus , and know not what to say .

Furthermore that the words of the Scripture are playne , is one thing , but that the sense is plaine is another . For the plainesse of the words dependeth vpon the knowledg of grammer . but the sense vpon the intention and counsell of the holy Ghost . And doubtlesse oftentymes it may happen that one may be perfect in the knowledg of his grammer , and yet very ignorant of the meaning of the holy Ghost . So that it may fall out very well , that the words of the Scripture may be plaine , yet the sense of the words as they be intended of the holy Ghost may be obscure . To shew this to the eye I will declare it with this example . The words of Christ in the scripture be these : This is my body : This is my bloud . Which words if they be taken according to their proper signification , are so manifest and plaine that they may be well vnderstood of all men , whether they be Christians , Iewes , Turkes , or Ethnicks . But about the sense of them intended by the holy Ghost almost infinite controuersies are amongst Christians . The like is to be found in those words of S. Iohn . Mary Magdalen commeth earely to the monument when it was yet darke . And in those of S. Mark . She came to the monument the sunne being risen . Then the which wordes nothing could be spoken more plainly , yet because the first do seeme to be contrary to the second , it may be doubted , and that with great reason , what the proper sense of them is , and how they may agree one with another .

Moreouer I say that oftentymes it happeneth that the one party thinketh that place cleare and manifest which the other houldeth to be obscure and intricate . Now then what is to be done in such a case ? or what iudge is to be admitted ? doubtlesse the scripture cannot be the iudge , seing the controuersy is about the sense of it , when some thinke it plaine , others obscure , and of some it is construed in this sense , of others in another . What counsell shall we take therefore ? must not then another iudge be sought out . For example . There is contention betwixt vs and the Caluinists , as concerning the true descending of Christ into hell which they deny , we mantaine , and do for our beleife bring a double testimony . The one is out of the Creed : He descended into hell , the other out of the acts : Thou wilt not leaue my soule in hell . We say that both of these be cleare and euident ; The Caluinists deny both , and with their obscure interpretation they make both places most obscure . For they interpret the first in this sense : He descended into hell , that is ( say they ) he suffered vpon the Crosse most cruell and horrible torments of a damned & forlorne man , that pressed with anguish he was forced to cry out , My God , why hast thou forsaken me ? So Caluin . But Cal. lib. 2. inst. c. 16. §. 10. 11. & . catechism● Hidelberg● quaest. 44. they take the latter in this sense : Thou shalt not leaue my Carcase in the graue . What is to be done here ? To what iudge shal we appeale ? If we aske counsell of the Scripture , it will say the same that it sayd before . It will not ad so much as any one iote to that set downe . Now of that which is sayd before is the controuersy , which can neuer be ended by that which is sayd before . If then after the Controuersie begun , the Scripture say no new thing at all , but remaine still in the same ancient tearmes , truly by it the contention cannot be decided , but of necessity we must eyther go to some other Iudge , or one of the parties contending must yield voluntarily , or els they are forced still to continue in their endlesse strife and contention .

The other argument is this . There are many testimonies of the Scripture which can by no meanes be interpreted according to the true sense , but by the authority and tradition of the Church : Therefore if a Controuersy should arise about these testimonies , the Scripture only cannot be iudge , but we ought to fly to the tradition & authority of the Church : as for example Christ sayth , Teach ye all nations , baptizing them in the name of the Father , and of the Sonne and of the holy Ghost . The true and lawfull sense is , that in baptisme we are to pronounce these wordes . I baptize thee in the name of the Father , and of the Sonne , and of the holy Ghost . And that baptisme without such a verball and expresse pronuntiation of those words is no true baptisme . We and our aduersaries agree in this . But if one should deny this to be the sense , and should say , that these words were not needfull : In the name of the Father , and the Sonne , and the holy Ghost , but that an inward will and intention of baptizing him , in the name of the holy Trinity were sufficient ; how should he be confuted ? only out of the words of the Scripture ? Nothing lesse , seing the wordes be these baptizing them in the name of the Father &c. where there is not any vocall inuocation of the blessed Trinity insinuated , to be of necessity ? From whence haue we then that it ought to be verily from the practise and tradition of the Church ? If thou dost reiect this , thou shalt not haue helpe against the aduersary , who shall deny the pronouncing of these words to be necessary .

Another example is this . Christ sayth , Vnlesse a man be borne againe of water and spirit he cannot enter into the kingdome of God . This place according to the true and lawfull sense is vnderstood of the necessity of baptisme with water , as the Lutheranes themselues do confesse , yet the Caluinists notwithstanding deny it . How therefore can they be confuted of the Lutherans ? Truly not out of the Word alleadged . For although water be named there , yet it is not so expresly named , as though it ought to be vnderstood of true and naturall water . For in another place it is called fier as in S. Luke : He shall baptize Lue. 3. v. 1● . you in spirit and fier , and yet it is not vnderstood of true fire . Therefore how can it appeare that in the former place true water is to be vnderstood ? or how will the Lutherans proue it against the Caluinists ? Not by any other meanes , then by the practise , order , and tradition of the Church .

Another . Christ in his last supper did not only institute the blessed Sacrament , but also he adioyned the washing of feete , and in the institution of the blessed Sacrament he sayd , Eate and drinke : but in the washing of eete , and you ought one to wash the feete of another . Here the Aduersaries say , that in the first words there is a precept , but not in the last . And so the faythfull by Gods commaundment are obliged to receaue the blessed Sacrament in both kindes , but not so to the washing of feete . Now I aske , how they are certaine of this ? or by what pretence do they thinke themselues bound to the receauing of both kyndes , and yet free from the washing of feet ? Certainly they cannot pretend the words of Scripture : For they seeme rather to shew the contrary . For these words , Eate and drinke , seeme to signify no more of themselues , then if a hous-keeper should say to his guests , eate and drinke , and be merry . And if the hous-keeper should say so , it would not be thought that be meant thereby to bynd them by a precept . Therefore seing Christ spake in the same manner , how is it certaine that he intended by that manner of speaking to oblige all the faythfull to the receauing of both kinds ? But these wordes ; You ought to wash the feete of one another , seeme to signify a precept no lesse , then if the maister should say to the seruant : Thou must couer the table . How therefore know they that by these words they are not obliged to wash the feete of one another , seing the words themselues do shew plainly an obligation ? Only by the practise , and Tradition of the Church . For the Church neuer hath vsed this washing as necessary , which notwithstanding she would haue done if shee had thought that she had beene obliged to it , and that by Christs commaundment .

I omit many like examples which are easy to be found . And out of these I conclude thus : The Scripture may be considered two waies . 1. According to the bare and outward letter . 2. According to the inward sense which is intended of the holy Ghost . But neyther of these two waies can it be iudge of Controuersies . Not the former way as we haue proued in the first part of this second argument . Neither as it is taken in the second way , because the sense of the Scripture often tymes is so obscure and doubtfull , that there is need of some other iudge who may define this to be the true meaning , which is intended of the holy Ghost , and not any other contrary . And this is sufficient about the second Argument drawne from the Scripture .

THE III. ARGVMENT . Which is drawne out of the Controuersies them selues .

THIS argument , thus I propound . There are many Controuersyes about fayth and Religion , of the which in the Scripture there is no mention made at all , or at least not so much as is sufficient , so that the Scripture may giue sentence of them : therefore in deciding of them , some other iudge is to be sought . Such Controuersyes be these .

The first , whether the Bookes of Toby , Iudith , Wisedome , Ecclesiasticus , & the Machabees be Canonicall land diuine ? The Lutherans , and the Caluinists say no. But the Catholikes say the contrary . Now who must be iudge to decide this contention ? The Scripture cannot be . Neither the Lutherans nor the Caluinists ( which is well to be noted ) do appeale to the Scripture , but to the Canon and tradition of the Iewes . They say therefore that those Bookes cannot be found in the Canon of the Iewes , which is extant in S. Hierome , and therefore they are not to be accounted Canonicall and Diuine . Hence they confesse , that in this case there ought to be some other iudge besides the Scripture . And who is that ? The tradition of the Iewes say they . But is not this strang , to see our Aduersaries make more reckoning of Iewes , then of Christians ? For although they be desirous to be accounted Christians they are deadly enemyes to the traditions of Christ , and his Apostles , and yet notwithstanding make great accompt of the Iewes traditions . Wherefore say they not rather with S. Augustine : Not August . l. ●8 . de ciuit . Dei c. 36. the Iewes , but the Church holdeth the Bookes of the Machabees for Canonicall ? or with Isidorus : The Iewes do not receaue the bookes of Toby , Iudith , and the Machabees , but the Church doth number them among the Canonicall Scriptures ? Ifidor . in l. Pro●m . de lib. vet. & no● . Test . And in the same place : The Booke of Wisedome , and Ecclesiasticus are knowne to haue the like authority that other Canonicall Bookes haue ?

The second is , how many Sacraments there be of the new Law ? Our aduersaries say but two , Baptisme , and the Lords supper : The Catholiks beleeue seauen . But what sayth the Scripture ? Nothing as concerning any certaine number , and therefore it cannot be the Iudge in this Controuersy . From whence therefore receaue the Catholikes the number of seauen , if not out of Scripture ? From the tradition and consent of the Church . From whence the aduersaryes the number of 2. ? Let them looke from whence . Truly they haue it not from the Scripture : but if they thinke they haue , let them performe these three things . First let them shew out of Scripture , that the name of a Sacrament is attributed to Baptisme , and to the Eucharist , and not as well to Confirmation , Order , Pennance , Matrimony , and Extreme Vnction . Secondly out of Scripture let them define a Sacrament . Thirdly let them shew , that the definition agreeth fitly with Baptisme , and the Eucharist , and not as well to the rest . If they can do this they do something : but that they neither wil , nor euer can do this I am most certaine .

For first where will they find in Scripture , that the name of a Sacrament is attributed to Baptisme , and the Eucharist . Truly in no place . But I will find where it is applyed to Matrimony . For so writeth the Apostle . For this cause shall man leaue his Father and Mother , & Eph. 5. 31. shall cleaue to his wife and they shall be two in one flesh . This is a great Sacrament : But I speak in Christ , & in the Church . As though he had sayd , That a man shall leaue his parents and cleaue to his wife . This is a great Sacrament , because it is a signe of the vnion of Christ with his Church that is , the mariage of Christ , and his Church .

Secondly where will they find Luth. in l. de captiu Bab ● . vlt Melan. in ep. Conf. August . art. 13. Mel. in locis ▪ ommun●●us tit . d● numero Sacramentorum . in the Scripture the definition of a Sacrament ? Luther indeed doth thus define it : A Sacrament is a promise annexed to an externall signe .

Melancthon thus : A Sacrament is a rite which hath the commandment of God , to which is adioyned a promise of grace , that is to say , of free reconciliation , or remission of sinnes , as he explicateth himselfe .

Caluin in this manner : A Sacrament is an outward signe by the which Calu. l. 4. Instit cap. 14. §. ● . our Lord doth seale to our consciences the promise of his good will to vnderprop the weaknes of our fayth . But verily none of all these definitions are in the Scripture . Nay one of them doth not agree with another . For Luther in his definition sayth , that the promise is of the essence of a Sacrament . Melancthon houldeth , that it is annexed to the Sacrament . But Caluin insinuateth in his , that the promise is not annexed to the Sacrament , but rather that the Sacrament is annexed and added to the promise ; and not that the promise is of the effect of Gods good will towards vs . Therefore according to Melancthon thus the promise were to be expressed if any shall receaue the sacrament of Baptisme , or of the Eucharist ; Him I promise the remission of his sinnes . But according to Caluin in this manner ; God hath promised to you remission of sins and life euerlasting , and this promise he declares and seales by the Sacraments .

Thirdly , whatsoeuer is to be thought of these definitions , which our Aduersaryes haue newly inuented , how will they shew out of the Scripture , that they agree to Baptisme , and the Eucharist ? I for my part see not . But let vs try . One definition is this ▪ A Sacrament is a rite which hath a Commandment of God , to which is annexed a promise of remission of sins . Let our aduersaryes proue out of scripture , that this definition is agreeable to the Eucharist . Let them proue I say this out of Scripture , that the Eucharist hath a promise of remission of sinns annexed vnto it . Or , that which is all one , That God in the Scripture doth promise vs remission of our sinns if we receaue this Sacrament . They can neuer proue it . For this Sacrament is not ordayned of God to remit a man his sinnes , or to make of a wicked man , or a sinner a iust & holy man , but rather it is instituted to the end , that it may nourish , confirme , and increase that iustice , grace and sanctity , which was in him before he receaued this Sacrament . Nay rather it is so farre off from remitting of sinnes , as it is pernicious to a sinner if he come to it , knowing himselfe guilty of deadly sinne . Hence it is of the Apostle to the Corinthians . But let a man proue himselfe , and so let him eat of that bread , and drinke of that chalice , for he that eateth and drinketh vnworthily , eateth & drinketh iudgment to himselfe . And Christ in his last supper would not giue the Eucharist to his Apostles before he had washed their feet , to the end that he might giue vs to vnderstand that none vnles they be washed pure , and free from all mortall sinne are to be admitted to the holy table of our Lord . And the reason is plaine out of the nature of this Sacrament . For what is the Eucharist , but a kind of spirituall meate , and drinke by the which our soule is refreshed and made strong ? For my flesh , sayth Christ , is truly meate , and my bloud is truly drinke . And therefore as corporall meate and drinke doth not profit the body , vnles it be aliue : euen so neither the Eucharist doth helpe the soule , vnles it be voyd of sin , which is the death of the soule .

The third Controuersy is , whether exorcismes , and other ceremonyes vsed in the Catholike Church may be admitted in Baptisme ? That Lutherans admit them , the Caluinists reiect them . Yet neither of them both can confirme their opinion out Scripture . Not the Lutherans , because the Scripture in no place maketh mention , that such ceremonyes ought to be vsed : but only we receaue them from the tradition of the Church . Of the which thus S. Augustine writeth . By the most ancient tradition of the Church ( sayth he ) children are exercised Aug l. 2. de nupt. & concup . cap. 29. and breathed vpon , that they may be translated to the kingdome of Christ , from the power of darknes . Not the Caluinists , without it be in this manner . No ceremonyes are to be vsed in the Church , but those of the which there is expresse command in the Scripture : But there is no command of the ceremonyes , which the Catholikes vse in Baptisme : Therfore such Ceremonyes are not to be vsed . But the M●ior is both false and contrary to the Caluinists themselues . For the Caluinists do vse many ceremonies in Baptisme , of the which there is no command in the whole Suripture , such are these . 1. That the infant must be baptized before al the people , and that it should be on a Sunday , or some other day when the people is wont to come togeather . 2. That they who bring the infant to be baptized should be asked whether they will promise to instruct the child in fayth and manners , after he shall grow to perfect age . 3. That a name should be imposed vpon the infant , who is baptized 4. That the forme of Baptisme should be pronounced in their country language . 5. That the Creed , our Lords prayer & others also should be recyted . Which ceremonyes Caluin prescribeth in a litle booke treating of the forme of ministring the Sacraments . But where I pray you , is commanded in Scripture Baptisme ought to be ministred ? Certainly in no place . Hence therfore followeth , that either they must reiect all those their ceremonyes , or els graunt , that all those which we vse are not therefore to be condemned , because they are not expresly commanded in Scripture .

The fourth Controuersy . Whether those who are baptized of heretikes , are to be baptized againe ? S. Crprian in tymes past who was Bishop of Carthage did affirme it with some others . But S. Augustine did deny it , and followed that doctrine which was more true , the which he did defend by no other meanes then by the Apostolicall tradition , & practise of the Church . For so he writes against the Donatists . Which custome ( sayth he ) to wit that baptisme may not be iterated , I beleeue to haue proceeded Aug. l. 2. cont. Donat. c. 7. out of the Apostolicall tradition . And againe . That custome which was opposed against Cyprian , is to be beleeued to haue receiued it beginning from the Apostolicall tradition , to the which Cyprian did not yeald , because it seemed to him vtterly destitute of any authority from the Scripture .

There are many other such like controuersies which cannot be decided out of Scripture alone , but they must of necessity haue some other Iudge which heer I will briefly poynt to . 1. Whether Baptisme may be giuen by one dipping . 2. Whether Christians may worship Sunday in place of the Sabboath . 3. Whether our Lady remained a Virgin after her Childbirth . 4. Whether S. Peter the Apostle was Bishop of the Romaine Church . 5. Whether the Creed be Canonicall and Apostolicall . 6. Whether in the old Testament there was some outward remedy for women against originall sinne .

THE IIII. ARGVMENT . Which is taken out of the vse and practise of the old Testament , where not the Scripture , but the Bishop was acknowleged for the Iudge .

IT is certaine , that in the old Testament all legall controuersies which were of great moment were to be ended and decided by the High Priest , as by the supreme Iudge vpon earth , and not by the Scripture only . Witnesse of this is Ioseph in these wordes . The high Priest doth offer vp sacrifice to God before all other Priests , he keepeth the lawes , he is iudge of controuersyes , he punisheth offenders , whoseuer is disobedient to him is punished as impious against God .

And this is plainly deduced out of that place of Deuteronomy . If thou perceaue Deut. 17. 8. that the iudgment with thee be hard and doubtfull betweene bloud and bloud , cause and cause , leprosy and not leprosy , and thou see that the words of the Iudges within thy gates do vary : arise and go vp to the place which thy Lord thy God shall choose , and thou shalt come to the Priests of the Leuiticall stocke , and to the Iudge that shall be at that tyme , and thou shalt aske of them , who shall shew thee the truth of the iudgment , neither shalt thou decline to the right hand , nor to the left hand : but he that shall be proud refusing to obey the Commandment of the Priest which at that tyme ministereth to our Lord thy God , and the decree of the Iudge , that man shall dye .

About this passage we must note , first that amongst the Iewes there were diuers Controuersyes : in this two especially are recorded . The one concerning b●oud . The other concerning leprosy : but in other places we find foure as in the second of Paral p. in these words . Wheresoeuer there is question of the 2. Paral. 19. v. 10. Law , of the Commandment , of Ceremonyes , of iustification . Where Lyranus tells vs , that some did arise out of the Law of the Decalogue , some out of the morall Commandments , which are not in the Law of the Decalogue : some out of the Ceremonial Precepts belonging to the worship of God . Some lastly out of those which were iudiciall , and very conuenient for the preseruing of outward peace and iustice .

Againe we must note , that in euery Citty there were placed inferiour iudges , who according to their office were bound to decide such Controuersyes , as is set downe in the 16. of Deuteronomy . Deut. 16. 18. Iudges and Maisters shalt thou appoint in all thy gates which our Lord thy God shal giuen thee in euery of thy Tribs , that they may iudge the people with iust iudgement , and not decline to either part . And againe , he appointed iudges of the Land in all the fenced Cittyes 2. Paral. 19. 5. of Iuda in euery place .

Moreouer we must obserue , that when inferiour Iudges could not agree amongst themselues , nor decide those conferences , which were presented to them for some peculiar difficulty , then they were forced to repaire to Hierusalem to those who were superiour iudges , ouer whome the high Priest was President or supreme iudge , to whose sentence all were bound to obey vnder paine of death . This is plaine out of the words , which are set downe before Duet . 17. 8.

From hence we gather that there was a double Tabernacle seat or Councell amongst the Iewes ; the one was greater , the other lesse . Between them there was great difference . First because the greater was only at Hierusalem , the lesser in euery Citty 2. In the greater were decided matters of greater moment , in the lesser those which were easy . 3. In greater the high Priest was President , not so in the lesser . 4. It was lawfull to appeale from the lesse to the greater , not so from the greater to the lesser . 5. In the greater there was 70. persons besides the high Priest , in the lesser 23. 6. The greater was called Mark . 14. ●5 . Luc. 9. 22. Act. 4. 5. Sanedrin , or Synedrion or the Councell of the Elders , the lesser not so . Of the greater is often made mention in the Ghospell .

Both these Councells had their beginning vnder Moyses . The lesser was ordayned according to the Counsell of Iethro , but the greater according to the Commandment of God . The occasion of ordeyning the lesser is described in Exodus , in these wordes : And the next day Exod. 18. 13. Moyses sate to iudge the people , who stood by Moyses from morning vntill night , which thing when his Allyed had seene , to wit all things that he did in the people , he sayth ; What is this thou dost in the people ? Why sittest thou alone , and all the people attendeth from morning vntill night ? To whome Moyses answered : The people cometh to me seeking the sentence of God , and when any Controuersy chanceth among them , they come vnto me to iudge betweene them , and to shew the Precepts of God , and his lawes . But he sayd , Thou dost not well , thou art tyred with foolish labour , both thou , and this people that is with thee , the busines is aboue thy strengh , thou alone canst not susteine it . But heare my words and counsells , & God shall be with thee . Be thou to the people in these thinges that pertaine to God , to report their wordes vnto him , and to shew to the people the ceremonyes , and rite of worshipping , and the way wherein they ought to walke , and the worke that they ought to do , and prouide out of all the people men that are wise , and do feare God , in whome there is truth , and that do hate auarice , and appoint of the Tribunes and Centurions , and Quinquagenarians , & Decanes which may iudge the people at all tymes , and what great matter soeuer shall fall out . let them referre it to thee , and let them iudge the lesse matters only .

Of the Institution of the greater Councell , thus we read . And our Lord Num. 11. 16. sayd to Moyses ; Gather me seauenty men of the ancients of Israell , whom thou knowest to be the ancients of the people ▪ and Maisters , and thou shalt bring them to the dore of the Tabernacle of Couenant , and thalt make them to stand there with thee , that I may descend , and speake to thee : and I will take off thy spirit and will deliuer it to them that they may sustaine with thee the burden of the people , and thou only be not Ibid. v. 24 burdened . And in another place . Moyses therfore came and tould the people the words of our Lord assembling seauenty men of the ancients of Israel , whom he caused to stand about the Tabernacle : and our Lord descended in a cloud ▪ and spake to him , taking away off the spirit that was in Moyses & giuing it to the seauenty men . And when the spirit had rested on them , they prophesied , neither ceased they any more .

But when the Councell was almost ouerthrowne , it was restored againe by Iosaphat King of Iuda , as is related in these wordes . Iosaphat therefore dwelt in Hierusalem , and went forth to the people againe from Bersabee vnto mount Ephraim , and recouciled them to our Lord the God of their Fathers . And he appointed Iudges of the Land in all the fenced Cittyes of Iuda in euery place : & commanding the Iudges he sayd : Take heed what you do , for you exercise not the iudgment of man but of our Lord , and whatsoeuer you shall iudge , it shall redound to you . All these words are vnderstood of the lesser Councell . But now of the greater . In Hierusalem also Iosaphat appointed Leuits , & Priests , and Princes Ibid. v. ● . of familyes of Israell , that they should iudge the iudgment and cause of our Lord to the inhabitants thereof . And he commanded them saying : Thus shall you do in the feare of our Lord faithfully , and with a perfect hart . Euery cause that shall come to you of your brethren , that dwell in their Cittyes , betweene kindred and kindred , wheresoeuer there is question of the Law , of the Commandment , of Ceremonyes , of Iustifications , shew it them that they sinne not against our Lord , and least there come wrath vpon you , and your Brethren , so long therefore you shall not sinne . And Amarias the Priest , and your Bishop shall be chiefe in these thinges , which pertaine to God . Moreouer Zabidias the sonne of Isinahell who is the Prince in the house of Iuda , shal be ouer those workes which pertaine to the Kings office .

Now therfore that I may repeat in a word , that which is sayd . The matter was thus done by Moyses in the desert . First Moyses alone ( who was an extraordinary high Priest ) did iudge all Controuersyes amongst the people . Then a while after , that he might be released a little from his burden , there were added to him Tribunes , & Centurions about the number of fifty , and also Decanes , who iudged of the lesser causes , and passed ouer the greater only vnto him : lastly to his greater comfort 70. Seniors were elected , who might also assist him in greater causes . After the death of Moyses , when the children of Israell were come into the Land of Promise , there was a double Tribunall and iudgment constituted . The one at Hierusalem , to iudge of more hard causes , and the other in euery Citty was placed , for those which were more easy . This last was giuen from the Councel of Decanes , and Tribunes , but the first from the Councell of the seauenty Seniors .

Hither may be adioyned , that it was done other wise in the desert vnder Moyses , then it was vnder the other high Priests in the Land of promise ; for ther was a double difference , the one by reason of the high Priest , the other by reason of the Councell of the Seniors . For the high Priest after his entrance into the Land of promise did not decyde Controuersyes , but only out of the written Law . But Moyses did decyde many out of the liuely voice , and oracle of God before the law was yet writen . Among other were these three . Num. 9. ● . First what was to be done with them who for their Legall vncleanes , could Num. 15. 32. not celebrate the Pasch with the rest ? Secondly what punishment was to be layd vpon him , who was found gathering Num. 27. 1. wood vpon the Sabaoth ? Thirdly whether the daughters of Salphaad could haue inheritance amongst the kindred of their Father ? Of all which there was nothing at all written in the Law . Therefore Moyses asked Counsell of God by a liuely voice , and receauing an answere did follow the will of God . And then first all these were translated into the Law .

Of the part of the Councell of the Seninors , there was this difference . The seauenty Seniors , who were elected of Moyses , receaued the spirit of prophesy euen at their election . But whether the rest who succeeded them , by course of tyme did receaue the same it is vncertaine . But this is very credible , that whensoeuer they consulted of hard matters , they were helped by the singular assistance of God . And that this assistance was graunted especially to the Bishop , who was chiefe of them , when he did performe the office of a Iudge in giuing of sentence . As concerning the which I wil say somthing heereafer .

AN OBIECTION .

IT may be you will say , that all this is to be vnderstood of Legall Controuersyes , in the which the High Priest was the supreme Iudge , as it is sufficiently proued : but not of Controuersyes in matters of fayth , in the which the Scripture alone was to be the iudge . I answere . This truly is sayd without any ground at all . For all Controuersyes , whether they were of fayth , or of other matters were called Legall , for two causes . First they did rise out of the Law it selfe not well vnderstood . Secondly , because they we●e to be decyded by the true interpre●●●● of the Law . Moreouer all of them , without any exception did belong to the Bishop , euen as to the supreme Deut. 17. 10. Iudge , euen those which were of faith and Religion . This is manifest out of these words cyted a little before : Amarias your Bishop shall be chiefe in these thinges , which appertaine to God . But Controuersyes of fayth and religion do belong especially to God , therefore the Bishop was chiefe in those Controuersyes . But what is it to be chiefe in Controuersyes , but to play the part of a Iudge ? Also out of the precedent wordes , Wheresoeuer question is made of the Law , of the Commandment of ceremonies , of iustifications , all these questions were brought to the Bishop , and beside these there were no other , therefore there were none exempted from the iurisdiction of the Bishop .

And it is confirmed by an example . For among the Controuersyes of Fayth , of which we now especially treate , a principal one was concerning the Messias . But euen this Controuersy ●as referred to the Councel of Priests , ●●ether that the Messias was borne yet or no , in which the High Priest was the chiefe . Which to be so appeareth by the Ghospell : And Herod the King hearing this , was troubled , & Hierusalem with Matt. 2. 3. him . And gathering togeather al the High Priests and Scribes of the people , he enquired of them , where Christ should be borne . But they sayd to him . In Bethleem of Iuda ; for so it is written by the Prophet : And thou Bethleem the Land of Iuda art not the least among the Princes of Iuda , for out of thee shall come forth the Captaine that shall rule my people Israell . In which place , three things are to be noted . First that King Herod was doubtfull of the place where the Messias was to be borne . Secondly that he referred the resolution of this doubt to the Councell of Priests . Thirdly that the Priests according to their office resolued this doubt out of the Scripture , as the rule to the which they conformed themselues .

Moreouer that the Scripture , neither was , nor could be by it selfe a iudge of these Controuersyes may easily be proued . For the Scripture which then was extant , especially in some of the first ages , was no other but the law of Moyses , or a volume of the Couenant , & Deuteronomy . But of this volume , there are three things certaine . The Autographum or first copy thereof , was written by Moyses , and placed of the Priests Deut. 31. 14. in the Arke of the couenant of our Lord and there kept , that it should be an authenticall instrument , of the which it might be manifest what the will and Deut. 17. 8. & Aggaei . 2. 12. & Malach. 2. 7. disposition of God was . Secondly that the interpretation thereof in doubtful cases was committed vnto Priests , and especially to the high Priest . Thirdly that this authenticall coppy was to be read of the Priests vnto all the people , in the Solemnity of the Tabernacles , but once in seauen yeares when it was the yeare of remission . Deut. 31. 10.

Heerehence it followeth first , that the people had not the first & authenticall coppy of the law of Moyses , but only the Priests . If therefore out of the solemnity of the Tabernacles , in any tyme of the seauen yeare any legall Controuersy had risen , the people could not aske Councell of the authenticall coppy , which then they had not , but were to go to the Priest , and aske the finall sentence of him as of the ordinary Iudge . Secondly it followeth , that although the people had the coppy , yet out of it they could not decyde any Controuersy . For it was not the office of the people , but of the Priest , and especially of the High Priest , to interprete the law of Moyses , from the which those Controuersyes had their beginning .

But perchance you may aske , wherfore the interpretation of the law and consequently the deciding of legall controuersies belonged rather vnto the high Priest then to others ? Seing that well it might be that the other Priests were as skillfull , yea and more skillfull in the law then the high Priest himselfe ? I answere . If we respect humane industry it is certaine that others might haue beene as killfull in vnderstanding and interpreting of the law , as the high Priest . But if we respect the assistance of the holy Ghost , which is especially to be regarded in this busines , the same was communicated rather to the high Priest then to others , as we haue an example in Moyses . For God grounted greater assistance to ●oyses then to 70. Seniors who all were ministers to him in his office . This is gathered Num. 11. 7. out of that our Lord sayth to Moyses : I will take from thy spirit and deliuer vnto them , that they may support with thee the burden of the people . Where by the spirit we are to vnderstand a certaine guift of grace which is necessary in them , who will rightly gouerne others and end their controuersies . This therefore is the sense . I will take from thy spirit , and deliuer vnto them , that is , I will giue to them a guift of grace , but yet inferiour to that guift which thou hast . To thee who art the chiefe iudge it is behoueable that more be giuen , then to them who are subiect to thee .

THE V. ARGVMENT . Drawne from the custome , vse , and practise of the new Testament .

EVEN as in the old Testament ( as I haue already shewed ) the Scripture was not the iudge of Controuersies but ●●e high Priest and Councell of the Seniours : so also in the new it hath hitherto beene ; yet I will briefly shew it , that it may appeare plainly . And first in the tyme of the Apostles there was a controuersy arose about Circumcision , to wit , whether that the new Christians , who did receaue the fayth of the Ghospell could not be saued , vnlesse they were circumcised and kept their legall ceremonies ? which controuersy was especially vnderstood of the Gentills conuerted vnto fayth . But there was a double opinion about this . The one of some who of Iewes were made Christians , who held that the Gentiles could not be saued by the fayth of Christ , vnlesse they were circumcised , and obserued the ceremonies of the law . The other was of S. Paul , and Barnabas , who affirmed that there was no need of circumcision , and the obseruation of legall ceremonies .

But now how was this controuersy decided and ended ? was it brought to the Scripture alone , euen as to the common iudge ? Nothing lesse . But rather by the common consent of both parties , some were elected who might go to Hierusalem , vnto the Apostles , that they in solemne Councell being informed in the whole matter , might pronounce there finall sentence . Which was so done . For of the one side S. Paul and Barnabas were appoynted , and of the other some other men . Who going together to Hierusalem , went to the Apostles and Seniours of the Citty . These after there was a councell gathered and the holy Ghost called vpon , answered in these words . It seemeth good to the holy Ghost and to vs ▪ to lay no further burden vpon Act. 15. 28. you then these necessary things . That you absteyne from the things immolated to Idolls , and bloud and that which is strangled ▪ and fornication . Which words were sent in manner of an Epistle to the Christians conuerted from Gentility whome they especially concerned . And the sense is this . We will not put vpon you the burden of circumcision or other legall ceremonies which is troublesome , but to abstaine from those things , which were named before , and this will not be troublesome to you .

Here two things are to be noted which are much to our purpose . The Act. 13. 1. first is that this controuersy of circumcision and legall rites could sufficiently Act. 13. 2. haue beene decided by S. Paul and Barnabas , who both were Apostles , Prophets and Doctours : Who also were chosen especially of the holy Ghost that they might preach the Ghospell to all Act. 14. ●● . nations : And also had preached it in many places and prouinces , yet neyther of them would take that office , to the end that they might teach by their example , that such controuersies which concerne matters of fayth and religion ought to be brought to the ordinary Prelats of the Church , or to the Councell consisting of them .

The other is that the Councell of the Apostles in the which that controuersy was determined , there was no testimony of scripture brought , which belonged directly to Circumcision , though there be many for both parts , if it had beene fitting one of them only to haue ended the contention . For this place might haue beene brought for circumcision : This is my Couenant which you shall obserue betweene me and you , and thy Gen. 17. 10. seede after th●● . All the male Kinde of you shal be circumcised , and you shall circumcise the flesh of your prepuce , that it may be for a signe of the Couenant betweene me and you &c. as well the home-bred , as the bought seruant of whom soeuer he is , not of your stock , and my couenant shal be in your flesh for a perpetuall couenant . But if it be an externall couenant as here it is sayd , it is of necessity to be alwaies kept , euen in the Euangelicall law : And not only of the Iewes but of others also who are not of the stocke of the Iewes . On the other side might be alleadged that of Deuteronomy . Our Lord thy God will circumcise thy hart , and the Deut. 30. 6. hart of thy seed . Where it is insinuated , that Circumcision of flesh is not to remaine in the new Testament , but that the circumcision of the hart is to succeed in the place thereof . As also that of Ieremy : Be circumcised to our Lord , and take away the prepuce of your harts , as if he should say , I do not require the circumcision of flesh , but of the hart , which consisteth in the inward contrition and greife for sinnes . These and such like might be taken out of the Scripture for both parts . But it was not so done . For the Apostles being gathered together in Councell gaue sentence , by the direction and assistance of God , the which God had promised to them and their successours for euer .

After the tyme of the Apostles there arose other new controuesies in diuers places and ages , which is certaine out of the Ecclesiasticall histories to haue beene decided eyther by the Romaine bishops , or by some approued Councells . And those who would not yeald to their sentence , were accounted alwaies and condemned for heretikes . I will bring forth some plaine examples euen of those which do first occure .

The first controuersy was : whether the Pasch ought to be celebrated with the Iewes , on the fourteenth day of the first month , as many did hould Vide Euseb. l. 5. hist. Eccles. cap. 23. & sequent . in Asia , who for that cause were called Quartadecimani , or only vpon Sunday as now it is . This truly after many Councells and assemblies of diuers Bishops was decided and ended by Victor the Pope , Anno Domini 198.

The second was , whether the Church might absolue them from sinnes , Vide Baron . circa eundem annum . who were fallen after baptisme . Nouatian did deny it . But he was condemned of errour in the Roman Councell by Pope Cornelius , Anno Christi 255.

The third was , whether in God there was three persons really distinct . Sabellius denyed it , affirming that there was but one person which had three offices , of creation , redemption , and Sanctification . But he also was condemned Iuxta Baron . in the Councell of Alexandria , in the tyme of Pope Siluester , Anno Christi 319 ▪

The fourth , whether Christ be a pure man , as other who be mortall , & hath nothing more in nature and person then we haue ? Paulus Samosatenus did affirme it : But he also was condemned in the councell of Antioch in the tyme of Pope Dionysius , Anno Christi 266 ▪ Iuxta Baron . vide Euseb. l 7. cap. 27.

The first was . Whether Christ were the eternall word of his Father , and of the same substance with him ? Arius denyed it , affirming that the word of the word not to haue beene from eternity , but created of God in tyme of Vide duas epist. Alexan . E. pics Alex. quarum vna extat apud Socra . lib. 1. c. ● . altera apud Theod. l. 2. cap. 4. nothing , and of another substance from God . And therefore that God was not alwayes a Father , but that there was some tyme , when he was not Father . But he was condemned in the first generall Councell of Nice in the tyme of Pope Siluester , and Constantine the Emperour , Anno 325.

The fixt was , whether in Christ there be two Persons , as there are two natures , diuine and human ? Nestorius Bishop of Constantinople did affirme it , but he was likewise condemned in the Generall Councell of Ephesus , in the tyme of Pope Celestine , and Theodosiu● ●he Emperour Anno 434. and before by Cyrill in the Councell of Alexandria Anno 431.

The seaueth was , whether in Christ there be two natures ? Eutiches , and Dioscorus sayd , that before the hypostaticall vnion , there was two natures Vide Ga● . Vasq. tom. 1. in 3. par. D. Thom. in disp. 14. diuine and humaine : But after the vnion that both two came into one , and were made one . But they both were condemned in the generall Councell of Chalcedon , in the tyme of Pope Leo ▪ and Marcian the Emperour Anno 454.

The eight , whether there was one will only in Christ ? Macarius Patriarch of Antioch , Cyrus of Alexandria , Sergius of Constantinople , and some others although they acknowledged two natures to be in Christ , yet they sayd that there was in him but one will , to wit the diuine , In 3. p. 1. 18. art. 1. as is recorded by S. Thomas , and therefore they were called Monothelites : this their opinion was condemned in the third generall Councell of Constantinople vnder Pope Agatho , and the Emperour Constantine the 4. in the yeare 679. But whether these vnderstood by Vide Baro. the name of will , the power or the operation , is to be seene in Gabriel Vasquez .

The 9. Whether the holy Ghost be God , The Macedonians deny it , of Tom. 1. dis. 73. cap. 1. whome thus writes S. Augustine . The Macedonians came from one Macedonius who was bishop of Constantinople : these of the Greekes are called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they contended about the holy Ghost . For as concerning the Father and the Sonne , they beleeue aright , that they are of one & the same substance nature and essence , but they deny this of the holy Ghost , saying that he is but a creature . These were condemned in the first generall Councell of Constantinople vnder Pope Damasus and the Emperour Theodosius .

The tenth is : Whether baptisme may be reiterated , or one may be baptized twice ? Which controuersy may be two waies vnderstood . First whether baptisme if it be once giuen well , may be reiterated againe . Marcion Epiph. haer. 42. paulo post princip. affirmed it , as Epiphanius is witnesse ; for he writeth thus of Marcion : After he had deflowerd ( sayth he ) a certaine Virgin in the Citty , and was fled away , but yet afterwardes found in that great fault , the cousener inuented a second lauer to himselfe , affirming that three were lawfull , to wit , three Baptismes for the remission of sinnes , to the end that if any shall sinne after the first doing pennance , he might take the second , and also the third , if he should be found in fault after the second . Againe it may be vnderstood , whether Baptisme giuen of Heretikes may be reiterated ? The Donatists affirmed it , who did baptize again all those who were baptized of Catholikes , as S. Augustin doth witnesse , because they Aug. in l. de haer. cap. 69. accounted Catholikes for Heretikes , and so thought that Baptisme giuen of Heretikes was of no value , as is to be seene in Vasquez . These were condemned V●sq . disp. 146. c. 2. in the Roman Councell vnder Melchiades the Pope , Anno Domini 313.

The eleuenth is , whether a man Apud Baron . without the grace of God can fullfill the Law only by the force of nature , if he be willing . Pelagius and Celestius affirmed it , but they were both condemned in the Councells of Carthage and Mileuitane in the tyme of Pope Innocentius the first , Anno 416. iuxta computum .

The twelft , whether Children are borne in originall sinne , and to wash away the same do need Baptism ? The same Authors denyed it Pelagius and Celestius , as S. Augustine doth affirme : They deny ( sayth he ) that children borne carnally of Adam , do contract the infection of the old death in their first natiuity . For so they affirme , that they are borne without any bond of originall sinne , as though there were not any thing to be remitted in their second natiuity . But that therefore they are baptized , to the end , that being adopted by regeneration , they maybe admitted to the kingdome of God , as translated from good to better , not being absolued by this renouation from any euill of the old obligation . But this errour was condemned in the Mileuitane Councell cap. 2. and afterwards of Pope Zosinus , as S. Augustine also Aug. in l. de pecc . orig. cap. 6. & sequen . is witnesse .

In these and such like Controuersyes , which now for breuity I omit , three thinges are to be considered . First that one part of them who contended is clearely and manifestly condemned . Secondly that this condemnation was vttered & pronounced by the Catholike Church , as iudge : which sometymes gaue sentence by the Pope , who is the head and pastour of the same Church , and sometymes by Councells which represent the whole Church . Thirdly , that the Lutherans , and the Caluinists doe confesse that this condemnation was lawfully pronounced . For they confesse , that Nouatian , Sabellius , Samosatenus , Arius , Nestorius , Eutiches , & Dioscorus , and the Monothelits , the Macedonians , the Donatists , and the Pelagians to haue beene iustly condemned , & that they are and ought to be accounted for Heretiks . And that by no other means then by the sentence of the Catholike Church . For if the Scripture only should haue been Iudge , & the Church should not haue giuen sentence at all , these Controuersyes would haue continued euen to this present day : nor yet would it euer haue beene cleare & manifest to all , that those Authours afore-named were to be had , and accounted for Heretikes . Now seeing that they were condemned by the Church , the matter is plaine , & without all doubt .

Perchance you will say , what if the Church her selfe should haue erred in giuing sentence ? I answere . This to be iust as much , as though one should say . What if Christ his Apostles and Prophets should lye ? For they tell vs , that the Church cannot erre , because , as Christ himselfe sayth , his Church is founded vpon a rocke , and Math. 16. 18. 1. Tim. 5. ●5 . Is● . 54. Ibid. v. 12. Ibid. v. 17. the gates of hell shall not preuaile against her . She is the piller and firmament of truth to S. Paul . And Isaias saith she shall neuer blush , nor be confounded . And in another place : A lasper-stone is in the defense thereof . And a little after : Euery tongue resisting in iudgment , shall be condemned .

THE VI. ARGVMENT , Drawne from the Analogy and proportion of the Ciuill Iudge concerning matters belonging to the common wealth .

THIS argument , which may best illustrate the matter , may well be propounded in this manner . A manifold Analogy , or proportion may be seene betweene thinges apertaining to faith and Religion on the one side , & thinges meerely Politike , and Ciuill on the other . First , for euen as in politike , & Ciuill affaires oftentymes controuersyes , and contentions do arise , which require some iudge , who may giue sentence between the contending partyes ; so falleth it out in matters of fayth , and religion . 2. As in Ciuill controuersies , these three things are distinguished , The Iudge , the written law , and the custome : so also in controuersies of faith , these three , the Iudge , the whole Scripture of both testaments and tradition . 3. As a secular Prince or Magistrate doth exercise the office of a iudge in deciding of Ciuill controuersies : so also the Prince of the Church or Ecclesiasticall Synod doth exercise the like office in decyding controuersies of fayth . 4. As the written law is a certaine rule which the secular Iudge doth follow in deciding of Ciuill contentions , so also the Scripture of both Testaments , is a certaine line or rule which the Ecclesiasticall Iudge doth follow in decyding controuersies of fayth . 5. As only the written law is not a sufficient rule for all Ciuill causes but the written law and custome withall : so also the Scripture only of both Testaments , is not a sufficient and entire rule of all controuersies of fayth , vnlesse tradition be adioyned .

These hitherto are manifest . Yet least that there be any doubt therein , I will expound them all breifly . And first that the secular Prince or Magistrate may vse the office of a iudge in Ciuill causes , needeth no long proofe . For daily experience doth wittnesse this in all Prouinces and Kingdomes . For in euery place , Ciuill causes and contentions are brought to the secular Prince or Magistrate , whom the parties at variance do acknowledg to be their lawfull Iudge , which is well knowne by the Ciuill and Canon law : for in each of them there are titles concerning the ordinary Iudge , and him who is the iudge delegate . Neyther is there any so ignorant and foolish that by the ordinary or delegate iudge vnderstandeth the written law , when it is certaine that he is the ordinary , who hath the ordinary iurisdiction and power , and him to be a iudge delegate who receauing power of the ordinary supplies his office and place .

Moreouer that the written law cannot be iudge may easily be proued , and most plainly in these three cases . First when it is obscure and doubtfull ; for then there is need of some other iudge or interpreter who may expound the meaning of it . Secondly when one law seemeth to repugne another which happenth very often : For then a iudge is needfull who may reconcile them together . Thirdly when the words of the law which are generall , ought to be restrained in some particuler case , yet they are in no wise limitted . Which then happeneth , when some particuler case doth occur , which the law did not foresee might happen . And yet perchance if he had knowne would not haue comprehended it in the law : therefore in such a case one must iudge against the words of the law . But then who shal be iudge ? Not the law it selfe , for it neuer giueth sentence against it selfe . Therefore there must be some other Iudge besides the law .

Now lastly , that only the written law cannot be a sufficient rule for the deciding of all Ciuill controuersies whatsoeuer , but besides it , also custome is to be admitted , is most certaine amongst the Lawyers ▪ And especially in two cases . First when some controuersy doth arise , of the which Leg. 3● . ff. de legibus . there is no written law ; for then custome is to be taken for law , and ought to be no lesse obserued , according to that : Those things which are approued by long custome , and obserued for many yeares as a secret agreement of the Citizens , are to be kept no lesse than those things which are written .

Secondly , when there is extant indeed a written law , yet there is some doubt about the sense or meaning thereof , which cannot be knowne but by custome or tradition that taketh place of which is said in the law : For then the best interpreter of the Lawes is Custome : and that our Emperour Seuerus hath written , how that in doubts Leg. ●7 . ff. de legibus . which proceed from Lawes , either custome or the authority of things iudged alwaies in the same manner ought to haue the force of a law .

Perchance you wil say : what if some controuersy occur which neither Ibid. leg. 38. can be defined out of the written law , nor out of any custome : what then shal be the rule that the iudge ought to follow ? I answere : Then the matter must be taken vp according to that equity which doth proceed out of the law of nature But this especially happeneth , when some certaine Case doth occur , which is vnderstood according to the wordes of the law , but not to the meaning of the law-giuer , as before was said . For then the Iudge is to giue sentence according to that which he thinketh to be iust and right . The very same may happen in Controuersies of faith . For if any controuersy should arise which cannot manifestly be decided neither by Scripture nor tradition , recourse presently were to be made to the help of the holy Ghost , who although he assist the Church in al occasions , yet in this especially he doth teach her al truth , as Christ himselfe hath promised . And this remedy also the Apostles haue vsed in that Councel of Hierusalem , where they were assembled about circumcision and the obseruation of legall rites and ceremonies . Now these be the arguments by which hitherto hath beene proued , that the Scripture cannot be Iudge of controuersies in faith , but that the Church may . Now it remayneth that we diligently weigh and consider the testimonies of Scripture which were propounded in the beginning , and which are obiected and often repeated by our aduersaries against this doctrine , but not in that order as they were propounded , but as they are placed in the Scripture of the old and new testament one after another . And truly by the examining of these , as I did before insinuate , it wil be manifest that some of them are nothing to the purpose , and the rest rather make for vs then for them . But to conclude and speake freely as the matter is indeede , I affirme , that our aduersaries who alwaies so much boast & bragge of Scripture , vnderstand nothing lesse then the true sense & meaning of the Scripture .

The Testimonies of Scripture brought against vs heere are examined .
THE I. TESTIMONY .

YOW shal not ad to the word that I speake to you . And this also . What I commaund Deut. 4. 2. Deut. 12. 32. thee , that only do to our Lord , neither ad any thing nor diminish .

Out of which the aduersaries generally gather these two poynts . First that all Traditions which Catholikes admit ought to be vtterly reiected . But what is their reason ? Because forsooth nothing is to be added to the written word of God . Secondly that no human precepts ( such as are the commandements of fasting lent , abstinence from flesh on Fryday and Saturday , of the single life of Priests & such like ) ought to be obserued . But wherefore ? Because say they , that only is to be done which Christ hath commaunded : whatsoeuer men commaund is not to be done . Thus they , but very foolishly ▪ as I wil shew two waies . First by disprouing their false interpretation . And againe by shewing the true sense and meaning of these places of Scripture .

Now first that their interpretation is false , they themselues cannot deny vnlesse they will altogeather be accounted foolish and impudent . For if all traditions ought to be refused , the Apostle himselfe must be reiected , who saith , Hould the Traditions which you 2. Thes. 2. 14. haue learned , whether it be by words , or by our Epistle . Likewise if al human precepts should be contemned , and that only should be done , which God commaundeth ; What should we say of the Rechabits , who most diligently obserued the precept of their Father Ionadab ? did they amisse therein ? This tru●y were to be sayd according to our Aduersaries ; but it is far otherwise , seing that for so doing they are commended by God himselfe .

If our Aduersaries know not this , let them heere Hieremy the Prophet speaking in these words : The word that I●e . 35. 1. was made to ▪ Ieremy from our Lord in the daies of Ioakim , the Sonne of Iosias , the King of Iuda , saying , Go to the house of the Rechabits , & speake to them , and thou shalt bring them into the howse of our Lord , into one chamber of the treasuries , and thou shalt giue them wyne to drinke . And I tooke ●ezonias the sonne of Ieremias , the Sonne of Habsamias and his brethren , and all his sonnes and the whole howse of the Rechabites . And I brought them into the howse of our Lord &c. And I set before the sonnes of the howse of the Rechabits gobletts full of wyne , and cuppes , and I said to them , drinke wyne : who answered we will not drinke wyne , because Ionadab the sonne of Recab our Father commaunded vs saying : you shall not drinke wyne , you and your Children for euer : And yow shall not build howses & you shall not sow seede , and you shall not plant vineyards nor haue any , but yow shall dwell in tabernacles al your dayes , that yow may liue many dayes vpon the face of the land wherein yow are strangers : we therfore haue obeyed the voice of Ionadab the sonne of Rechab our Father in all things that he commaunded vs : so that we drinke not any wine all our dayes , we and our wiues , our sonnes and our Daughters : And we builde not howses to inhabit , and vineyard , and seild , and seede wee haue not had : but we haue dwelt in tabernacles , and we haue beene obedient according to all things that Ionadab our Father commaunded vs &c. And the word of our Lord was to Ieremy saying : Thus sayth the Lord of Hosts , the God of Israell ; go and say to the men of Iuda and to the inhabitants of Hierusalem , Why will you not receaue discipline , to obey my words , sayth our Lord ; The words of Ionadab the sonne of Rechab haue preuailed , which he commaunded his sonnes not to drinke wyne , and they haue not drunke vntill this day , because they haue obeyed the commaundement of their Father : but I haue spoken to you early rising , and speaking and you haue not obeyed me . And I haue sent to you all my seruants the Prophets rising earely , and sending and saying : Returne ye euery one from his most wicked way , and make your studies good ▪ &c. And you haue not enclined your eare nor heard me . The Children therefore of Ionadab the sonne of Rechab , haue firmely kept the precepts of their Father which he commaunded them : But this people haue not obeyed me . Therefore thus sayth the Lord of hosts , the God of Israell : behould I will bring vpon Iuda , and vpon all the inhabitants of Hierusalem all the affliction , which I haue spoken against them , because I haue spoken to them and they haue not heard : I haue called them and they haue not answeared me : but to the howse of the Rechabits Ieremy sayd : Thus sayth the Lord of Hosts , the God of Israell : For that yow haue obeyed the commaundment of Ionadab your Father , and haue kept all his commaundments , and haue done all things that he commaunded yow . Therefore thus sayth the Lord of Hosts the God of Israell : There shall not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight all dayes .

In this example three things are to be noted . First that the precept which was giuen to the Rechabites was most hard . For what is harder then that husbands and wiues , young men , and young maides , not only for a short tyme , as the Nazareans did , but as long as euer they liued should abstaine from all kynde of wyne , and neuer should dwell in howses , nor sow their grounds , nor plant any vineyards ? Secondly that this precept was not diuine but humane , it appeareth by the opposition which God made . For thus he argueth . The Rechabits did obserue the precept which they receiued from man ; how much more ought the Iewes to keep the precept which they receiued from God ? Thirdly that the Rechabits not only did well and commendably in obseruing the precept of their Father Ionadab , but also thereby deserued a peculiar blessing from God : whereas contrare wise the Iewes deserued nothing but great punishment . For it is sayd to the Rechabits . There shall not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies . But to the Iewes : I will bring vpon you affliction .

Now from hence let our aduersaries if they be wise infer these few verities . First that the Catholikes obseruing the precepts of the Church , do no lesse well and laudably then did theRechabites , by keeping the precept of their Father Ionadab . For doubtlesse it is no lesse commendable to obey the Church our common mother then it was for them to obey a priuate man their Father . And euen as the Rechabites did not sinne against that aforsaid place , what I commaund you that only do to our Lord : euen so neyther the Catholikes sinne against it . Secondly the cause why Catholikes haue continued and do continue still , is because they keep diligently the commaundments of the Church : and how much more diligently one doth obserue them so many more benefits he shall receiue from God , and that some others do not prosper , because of the one side they contemne the precepts of the Church , in the which they are not so perfect as the Rechabits were . And on the other they do not obserue the tenne commaundments , in the which they are like the Iewes . But that they may pretend some kind of excuse for this their damnable lasinesse , they hould that the ten commaundement are impossible to be kept : In the which they make God a tyrant , as though he would commaund man that which is not in his power to fullfill .

But this may suffice to ouerthrow their false interpretation . The true interpretation therefor is this : You shall not Deut. 4. 1. ad to the word that I speake to you ▪ neyther shall you take away from it . Which is generally to be vnderstood of ceremoniall and iudiciall precepts , which were giuen of God by Moyses . And this is the sense : I haue giuen ceremoniall precepts to you which prescribe the rites of worshiping God , and Iudiciall which prescribe the rites of keeping iustice in Ciuill matters and those which belong to the Common wealth . Both of which you ought perfectly and entirely to obserue : for this is the signification of that , You shall not ad , nor take away . Which truly in other words , but in the same sense is explicated in another place , where it is sayd , do not decline eyther from the right Deut. 2● . 14. Deut. 17. 20. hand or the lest . And againe . That he may learne to feare our Lord his God and keepe his wordes and ceremonies , nor decline to the right side nor to the left . And a little after . For I Deut. 31. 29. know that after my death you will do wickedly ▪ and will decline quickly from the way that I haue commanded you ; and like wise in the Iosue . 7. booke of Iosue , Take courage and be strong , that thou keepe and do all the Law which Moyses my Seruant hath commaunded thee : decline not from it to the right hand or to the left .

Therefore our of that place so vnderstood , as truly it ought to be vnderstood , the aduersaries cannot argue otherwise then thus . The Iewes ought to obserue the precepts of God wholly and entirely , not declining from them neyther to the right hand nor to the left , therefore we Christians , besides the Scripture , ought not to admit any tradition which we haue receaued from the Apostles , Spectatum admissi &c.

But that place in Deuteronomy . Deut. 11. 32 . What I commaund thee , this only do to our Lord , neyther add any thing nor diminish , is especially vnderstood of one ceremoniall precept , to wit of the precept of sacrificing as appeareth . Of which this is the sense and meaning . When thou comest into the land of Palestine in the which thou goest , and thou shalt offer a sacrifice to thy Lord thy God , thou shalt not imitate the Gentills , who offer their sonnes and daughters to false Gods by fyer . But this only thou shalt offer , the which I commaund thee , as of Beasts , Sheepe , Goats , Kidds , Oxen , Calues , Pigeons , Sparowes , and Turtle-doues : of fruits of the Earth , Bread , Meale , Salt , Frankincense , a bundle of greene eares of Corne , and wheat : of Liquors , Bloud , Wyne , Oyly , and Water . Do this only , that is , offer to our Lord : Neyther ad any thing , of the sacrifices of the Gentills , nor diminish any thing of them which were now particulerly set downe . Now out of this place the aduersaries can no otherwise conclud then in this manner . The Iewes ought only to offer those things in sacrifice , which were prescribed of God : therefore we Christians may not keepe the precepts of the Church : which is euen as foolish as the former .

THE II. TESTIMONY .

ISAY 8. 20. Rather to the law , and to the testimony .

From hence the aduersaries gather that the Iewes in the old Testament , when any controuersy did arise , were sent presently to the law and testimony , that is to the Scripture euen as to their iudge . But they erre grosly . First because it hath beene shewed before , that the Iudge of controuersies in the old Testament was not the Scripture , but the High Priest . Secondly , because those words , to the law and testimony much other wayes are to be vnderstood then our aduersaries suppose , as appeareth by the precedent words which are these : And when they shall say to you : Aske of Pytho●s and of Deuiners , which whisper in their 1. cap. 8. 19. inchantements : shall not the people aske vision of their God for the liuing of the dead ? To the law rather , and to the testimony . And if they speake not according to this word , they shall not haue the morning light . Where it is plainly spoken against them who aske counsell of the Pythones and Deuiners , about future euents , and are remitted plainly to the law which forbiddeth it .

When thou art entred the land which our Deut. 1● . ● . Lord thy God shall giue then , beware thou be not willing to imitate the abhominations of those nations . Neither let there be sound in thee any that consulteth with Pytho●s or Deuiners , and seeketh the truth of the dead , partly to the testimony of the Prophets , who where placed of God , to foretell future things , as in the third of Kings we may see . And Iosaphat said : is their not heer some Prophet R●g ● . ●ap. 22. v. 7. of our Lord , that we may aske by him ?

Therefore the sense of the words to the law and testimony , is this : If you will be certified of future euents , yow ought not to aske Counsell of the Pythons as 1 Reg. 28. 7. Saul did , because God hath forbidden this to be done by his law , vnto the which I remit you : but aske Counsell of the Prophets of our Lord , whose office is to pronounce of future euents . But what is this to the iudge of the Controuersies ? Verily nothing at a●l : Vnlesse our aduersaries will argue in this manner : As concerning future euents , it is not lawfull to aske Counsell of the Pythones : therefore only the Scripture is the iudge of Controuersies . Truly most foolishly , and yet which is to be admired their very cheife Rabbins of all are not ashamed to vse such manner of arguing , of whom Christ himselfe hath forewarned vs sayi●g : Let such followes alone , for they are blind themselues , and leaders of them that are blind .

THE III. TESTIMONY .

YOV haue made frustrate the commaundment Math. 15. ● . Colos. 2. ● . 1. ●et . 1. 18. of God for your owne tradition . And the other place in S. Paul : Beware least any man deceaue you by Philosophy , and vaine fallacy , according to the tradition of men . And that in S. Peter : You are redeemed from your vaine conuersation of your Fathers tradition .

From hence our aduersaries gather that all traditions are condemned of Christ and his Apostles , and that Scripture alone is sufficient . But it is not so . For these cited places are vnderstood of the Iewes traditions , which were obserued of the Pharisies : but not of the traditions of Christ and his Apostles , which our aduersaries oppugne , and we defend . But that there were diuers traditions of the Iewes , appeareth out of the Scripture .

The first was , that their hands were to be washed before taking of meat , as in this place : Then came to him from Hierusalem Math 15. Scribes and Pharisees saying , why do thy disciples transgresse the traditions of the ancients ? For they wash not their hands when they eate bread .

The second is , that this washing was often to be vsed whylst they were eating , as in S. Mark : The Pharisees and all the Iewes , vnlesse they often wash their hands , Mark . 7. 3. eate not , holding the traditions of the ancients . Also at the marriage in Cana in Galilee six water pots were put according to the purification of the Iewes . In the which water potts there was water wherewith they washed their hands at dinner .

The third was , that vnlesse they ware washed they could not take meat coming from the market , as S. Marck recordeth : And from the market vnlesse they Mar. 7. 4. bee washed they eate not : and many other things there be that were deliuered vnto them to obserue , as the washing of Cupps , and Cruses , and of brazen vessells , and Bedds .

The fourth is , that meate was not to be taken with sinners , as is written in S. Matth: And the Pharisies seing this sayd Math. 9. 11. to his Disciples , why doth your maister eate with Publicanes and sinners ? And in S. Luke : Luk. 5. 30. The Pharisies and Scribes murmured , saying to his Disciples , why do you eate and drinke with Publicanes and sinners ?

The fifth was that none should be permitted to be touched of sinners as S. Luke recordeth : And the Pharisee that Luk. 7. 39. had bid him seing it , spake within himselfe , saying : this man if were a Prophet would know certes , who and what manner of woman she is which toucheth him , that she is a sinner . Where it manifestly appeareth , that the Pharisee wondred , that Christ should suffer himselfe to be touched of a woman that was a sinner , because it was contrary to the custome and tradition of the Pharisees , whose speach was this : Depart from me , thou shalt not came neere me because Isa. 65. 5. thou art vncleane .

The sixt was , that vpon the Sabaoth it was not lawfull to cure the sicke as S. Luke sayth : The Scribes and Pharisees Luk. 6. 7. watched if he would cure on the Sab●th , that they might find how to accuse him . And likewise S. Iohn writeth , that certaine of the Pharisees Iohn . 9. 16. sayd : This man is not of God , that keepeth not the Saboath . Where they spake of Christ , who on the Saboath restored sight to a man that was blind from his natiuity .

The seauenth was , that those who were hungry , might not gather and eate eares of Corne on the Saboath , as it is sayd in S. Matth. Iesus went through Math. 12. 1. the Corne on the Saboath , and his disciples being hungry began to pluck the eares and eate . And the Pharisies seing them said to him . Lo thy Disciples do that which is not lawfull for them to do on the Saboath day .

The eight was , that they should fast and pray often , as is recorded in S. Math. Why do we and the Pharisees fast often Math. 9. 15. but thy Disciples do not fast ? And in S. Luke . Why do the Disciples of Iohn fast often and make Luk 5. 35. obseruations ; but thine do eate and drinke .

The ninth was , that the tythes of all things euen of the very least should be offered to God , as we reade in S. Math. that Christ sayd . Wo to you Scribes Math. 23. ●● . and Pharisees , Hipocrits , because you tith mint and anise , and cummin , and haue left the weightier things of the law , iudgment and mercy and fayth , these things you ought to haue done and not omitted those . Heere to tyth is taken for to giue tythes , and this is the true sense : You Pharisees giue tythes of all thinges whatsoeuer , euen of the very least of all , which you do not as by a precept in the law of Moyses , but by your one tradition which is not written , and in the meane tyme you omit those things which are commaunded in the law , these things you should do , and not omit the other . Where it is to be noted , that there was no precept in the law of Moyses , about giuing of tythes of the least things of which mention is here made , but only of the tythes of wyne , wheat , and oyle . Notwithstanding Deut. 14. 2● . the Pharisees in this had a peculiar custome and tradition beyond others of the Iewes , because they gaue the tythes of all kynde of hearbes which Luk. 11. 42. others did not . For the which cause one of the Pharisees did boast saying , I Luk. 18. 11. am not as the rest of men &c. I fast twice a weeke , and I giue tythes of all that I possesse .

The tenth was , that whosoeuer Vide Iansen . in concord Euan. cap. 84. should sweare by the Temple or by the Altar , he was not guilty of any fault ? But he that should sweare by gould of the temple , or sacrifices which were made on the Altar , was guilty , as in S. Matth ▪ is written . Wo to you blind guides that say , whosoeuer shall sweare by the Math. ●● . 16. Temple , it is nothing , but he that shall sweare by the gould of the temple , is bound . Ye foolish and blinde , for whether is greater , the gould or the temple which sanctifieth the gould ? And whosoeuer shall sweare by the Altar it is nothing , but whosoeuer shall sweare by the guift that is vpon it , is bound . You foolish and blinde , for whether is greater the guift , or the Altar that sanctifieth the guift ?

The eleuenth was , that Children were not bound to honour their parents , or to be beneficial vnto them , but that it would suffice aboundantly to offer some guift vnto God as we read in S. Mathew , Why do you transgresse the commandement of God for your tradition ? For God sayd , honour Father and Mother , & he that shall curse Father or Mother , dying let him dy . But you say , whosoeuer shall say to the Father or Mother , the guift whatsoeuer proceedeth from me shall profit thee , and shall not honour his Father or his Mother , and you haue made frustrate the Commandement of God for your owne tradition .

These were the cheife traditions of the Pharisees . For as much as we can gather out of the Ghospell . And although some of them were good in their kynd , others ill , certaine doubfull or vnprofitable : Yet notwithstanding the Pharisees were reprehended in them all for these cheife causes .

First because they by the obseruation of then sought vaine glory and to be esteemed holy amongst men when they were nothing lesse then holy and godly as S. Matth. speaketh of them : Math. 23. 5 But they do all their workes , for to be seene of of men . And very often , yea and almost euery where in the Ghospell they are called Hypocrites , and whited Scpulchers .

Secondly because , out of the obseruing of them , they gaped after wealth and riches , especially out of long praiers which they recited to that end , as is sayd of Christ in S. Matth. Math. 23. 14. Wo to yow Scribes and Pharisees Hipocrits , because yow deuour widdowes howses , praying long prayers . And likewise in S. Marke . Take heede of the Scribes , who denoure widdowes howses vnder the pretence of long prayer . Where to eate and deuour widowes howses is nothing els but to spoyle and exhaust them . For the Widowes came to the Pharisees , euen as vnto holy men ( for they fayned sanctity ) and bought their prayers with money .

Thirdly , because they superstitiously did obserue some things which were to little purpose , and did neglect those which were of greater moment , as we shewed a little before . For they gaue tythes of those things which were least of all , and did neglect mercy and iudgment , in iudging of those causes which were brought vnto them . And that of S. Matth. may be taken in this sense : They straine a gnat and swallow a Camell .

Now out of these it appeareth that all the traditions of the Iewes were not reprehended by Christ , although the Pharisees were blamed deseruedly because they made all vse of them . For one of their traditions was , to tythe mint , rue , and euery hearbe . Which doubtlesse was good of it selfe , for it is very good to giue tythes to God not only of some things which we haue , but of all things wee possesse . And this is confirmed by Christ himselfe , who sayth : these things yow ought to haue done , and not to haue ommitted those : that is , yow ought to haue kept the precept of iustice and mercy , and not omit the tradition of tything mint , and all kynd of hearbes .

From whence it directly followeth that the Lutherans and the Caluinists seing they condemne all Traditions , do condemne the very iudgment of Christ who approued some of them . For in the iudgement of Christ there be some traditions which are not to be omitted . But in their opinion all are to be reiected , and the Scripture only to be admited . These two opinions are contrary one to the other . But which of them must we imbrace ? Christs doubtlesse if we be wise .

Out of which I infer againe , that the Lutherans and the Caluinists can conclud out of this no otherwise then this . Some traditions of the Iewes were euill , therefore all the traditions of the Christians are euill .

Which is no consequence at all . But this is much better . The Iewes had some traditions , besides the Scripture , which ought not be omitted , therefore also the Christians may haue some , although there be great difference betwixt them both . For the traditions of the Christians which we now defend were receaued from Christ and his Apostles : but so were not these of the Iewes .

THE IIII. TESTIMONY .

SEARCH the Scriptures .

Lo , say our aduersaries Christ remitteth Ioan. ● . ●● . vs to the Scripture , euen as to the iudge of Controuersies . This truly they would not say , if they vnderstood the meanning of Christ , for Christ in that Chapter disputeth with the Iewes who denied him to be the Sonne of God , and therefore he proued by foure kynd of testimonies that he was . First by the testimony of S. Iohn Baptist . You haue , sayth he , sent to Iohn , and he gaue testimony to the truth . But this was his testimony . Behould the Lambe of God , behould Iohn . 1. 34. who taketh away ▪ the sinnes of the world . And againe , I haue giuen testimony , that this is the Sonne of God .

Secondly by the testimony of those Miracles which he wrought . I haue sayth he , testimony greater then Iohns For the Ioan. 3. 36. workes which my Father hath giuen me to persit them , the very workes themselues which I do giue testimony of me , that the Father hath sent me .

Thirdly by the testimony of God the Father . And the Father that sent me himselfe Ioan. 5 ●7 . hath giuen testimony of me . As also when he spake out of heauen . This is my welbeloued Math 3. 17. sonne in whom I am well pleased heare him . Fourthly by the testimony of the old testament . Search the Scripturs , for you thinke in them to haue life euerlasting , and the same are they that giue testimony of me , and you will not come to me , that you may haue life . As yf he should say . If you will not receaue the three former testimonies , which are most forcible ( otherwise I would not haue made mention of them ) at least you cannot reiect the testimonies of Scriptures , of the which you brag so much . And those if you search diligently , giue testimony of me , that I am the true Messias promised of God : Wherefore then do ye not beleeue ?

Heere hence I conclude that our aduersaries oppugne themselues more then vs . For they contend that Scripture only is the iudge of Controuersies and that Christ remitteth vs to the Scripture alone . But the quite contrary is true . For Christ in the Controuersy which he had with the Iews , to wit , whether he were the Sonne of God , sent them not only to the Scripture but first to the testimony of S. Iohn Baptist . Secondly to the testimony of Miracles , which shew him to be God . Thirdly to the testimony of God the Father , who confirmed the same with a voice from heauen . And after al these at least he sends them to the Scriptures .

We Catholikes do follow Christ in this matter . For in these controuersies which we haue with our aduersaries , not only we vse the testimony of Scripture , but also that of the holy Fathers , that of the Church our Mother , and likewise that of Miracles , which oftentymes are wrought for the confirmation of our fayth . But our aduersaries , as though they were wiser then Christ , will heare nothing but that which is conteyned in the Scripture . In the which they resemble not a l●t●le those Iewes with whom Christ had to do . For these reiecting all other testimonies did only admit the scripture , the which they neyther then vnderstood , nor do yet if we may beleeue S. Paul , for their senses are dulled 1. Cor. 3. 1● . sayth he : & a little after : vntill this present day when Moyses is read a veyle is put vpon their hart . All this in this case may be not vnsittly applied to these our moderne aduersaries , as to faythfull schollars , and iust cosen-Germans to those most ignorant blind & obstinate Iewes .

THE V. TESTIMONY .

DAILY searching the Scriptures , if th●se Acts. 1● . ●● . thinges were so .

But heere againe our aduersaries cry out that the men of Beroea did not hastily and rashly beleeue those things with the Apostles tould them , but examined all things according to the rule of the Scripture , and therefore say they it is also fitting that we should follow their example , and acknowledg the Scripture only to be the rule & iudge . But al this is in vaine , which will easily be seene if we consider the matter it selfe , whereof they spake ▪ For thus it was . S. Paul the Apostle as it is expressely shewed in the same Chapter , first at Thessalonica , and after with them of Beroea did discourse out of the Scriptures ▪ declaring and insinuating that it behoued Christ to suffer and to rise againe from the dead , and that this is Iesus Christ whom I preach to you . But now what did those of Beroea ? in the selfe same place it followeth , they receaued the word with all greedinesse , daily searching the Scriptures if these things were so ▪

This therefore is the true sense of that place . The men of Beroea when they heard S. Paul cite certaine testimonies of the Scripture in the old Testament , by the which he affirmed Christs death and resuriection , they searched whether the doctrine of S. Paul were agreeable to those testimonies . Not truly , as though they doubted of the death and resurrection of Christ , for it was sufficiently confirmed by the force of many Miracles wrought by 1 Thes. 1 ▪ 5. the Apostle : But that they might be more stedfastly confirmed in faith , if they should see those things which S. Paul had preached to haue beene tould and signified long before by the Prophets .

Now what thinke you can our aduersaries conclude by this ? Nothing doubtlesse to the purpose . Vnlesse peraduenture they conclude in this manner . The men of Beroea searched the testimonyes of the Scripture cited of S. Paul therefore the Scripture only is the iudge of controuersies : which is euen like vnto this the : Lutherans search out the testimonies of S. August . cited by Bellar. therefore S. Aug. only is the iudge of controuersies . Or thus . The Clownes search out the testimonies of Luther cited by the ministers , therfore Luther only is the iudge of all Controuersies . Or thus . Kemnitius in the examen of the Councell of Trent searcheth out the traditions alleadged of Catholiks , therefore traditions are the only iudge of Controuersies . Or Lastly Schollars search out the testimonies of Cicero cited of their maister : therefore Cicero only is the author of the Latin tongue . Away with such consequences which are not all worth a rush . And yet our aduersaries make great accompt of them because they haue no better .

THE VI. TESTIMONY .

IT any euangelize to you besids that which you Galat. 19. haue receaued , be he anathema .

Therefore , say our aduersaries besids the Ghospell we must not admit any traditions : but infer the quite contrary in this manner . If any shall Euangelize to you any thing besides that which S. Paul hath Euangelized , be he anathema : But the Lutherans and the Caluinists do euangelize something besides that which S. Paul euangelized , because they oppugne traditions , which he hath commaunded when he sayd , keepe 2. Thes. 2. 14. the traditions , therefore the Lutherans and the Caluinists are anathema .

But now let vs see the drift of the Apostle , for thence it will appeare whether traditions are altogether to be condemned or no. Truly the drift of the Apostle is this . The Galathians were taught of S. Paul that the ceremonies Gal. 2. 15. of the law of Moyses were abrogated , & that none could be iustified by those ceremonies but by fayth in Christ : but afterward they were brought from this doctrine by certayne false Apostles who taught them that they could not be saued by fayth in Christ , vnlesse they were also circumcised , and obserued the other ceremonies of Moyses law , as is manifest by the course of the whole Epistle , but especially in these chapters 1. v. ● . &c. 3. v. 1. & . 4 v. 9. & . ● . v. 1. cited in the margent . And against these false Apostles doth S. Paul here dispute , when he sayth . If any euangelize to you , besides that which you haue recaued , be he anathema . As though he had sayd : You haue receiued of me , that a man is iustified by faith in Christ , and not by the obseruation of the law of Moyses . If any do teach you otherwise , affirming that faith in Christ doth profit nothing vnlesse circumcision , and other legall ceremonies be adioyned , be he anathema . But from hence it doth not follow that the Apostolicall traditions are to be reiected , but rather that they are to be retained , because they are not contrary to that which S. Paul hath euangelized to the Galathians of iustification , but rather they are the same which he hath euangelized to the Thessalonians , when he sayd , keep the traditions with you haue learned

THE VII . TESTIMONY .

ALL Scripture inspired of God is profitable 2. Tim. 3 ▪ 16. to teach , to argue , to correct , to instruct in iustice , that the man of God may be perfect , instructed to euery good worke .

Out of which place our aduersaries argue two 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. ●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 ●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 cannot 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 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 Testament , 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 than 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 I●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 b● 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. ●●1 . ● psal . ●● . 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 them . Such were the Prophets Isaias , Ieremy , Ezechiel , Daniel , and Num. 11. 7. Deut. ●● . ● . Agga . ● . 1● . 〈◊〉 ●0 . 7. Ierem. r. 7. Ioan. 15. 16. Ioan. 16. 1● . 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 : When 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. 1● . ●8 . 1. Tim. 3. 1● . Isa 54. 4. Ibid. v. ●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 & Councells , they are pertakers of the assist●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 cannot 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 With 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 : eue● so the whole Church of the faythfull being collected in one fayth and in one spirit , hath the perpetuall assistance 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 consūmation 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 assistance 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 Controuersies 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 Testament . 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 Obiection of the vulgar people against all that hath beene hitherto sayd . Pag. 162. FINIS .