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. 1â— 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 begaÌ„ 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 â—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
the sense thereof is obscure and doubtfull which falleth out often as I haue shewed aboue cannot so plainly pronounce sentence that it may be vnderstood of both parties at variance For if it should clearly pronoūce sentence in any such case the sense of the Scripture should not be obscure but plaine and manifest which is contrary to our supposition Therefore in such a case the Scripture cannot be iudge Perchance you will say that although the sense of the Scripture in one place be obscure yet notwithstanding in some other place it is very playne and therefore the Scripture by that place which is cleare may pronounce sentence of that place which is obscure I answere The heretikes harpe on this string but in vaine For first if it be so wherefore by that meanes do they not end all controuersies betwene them wherefore I say do not the Lutherans and the Caluinists seing they so long contend about some obscure place run presently to another which is plaine or if they do so why make they not an end of all their strife Here they are at a non-plus and know not what to say Furthermore that the words of the Scripture are playne is one thing but that the sense is plaine is another For the plainesse of the words dependeth vpon the knowledg of grammer but the sense vpon the intention and counsell of the holy Ghost And doubtlesse oftentymes it may happen that one may be perfect in the knowledg of his grammer and yet very ignorant of the meaning of the holy Ghost So that it may fall out very well that the words of the Scripture may be plaine yet the sense of the words as they be intēded of the holy Ghost may be obscure To shew this to the eye I will declare it with this example The words of Christ in the scripture be these This is my body This is my bloud Which words if they be taken according to their proper signification are so manifest and plaine that they may be well vnderstood of all men whether they be Christians Iewes Turkes or Ethnicks But about the sense of them intended by the holy Ghost almost infinite controuersies are amongst Christians The like is to be found in those words of S. Iohn Mary Magdalen cōmeth earely to the monument when it was yet darke And in those of S. Mark She came to the monument the sunne being risen Then the which wordes nothing could be spoken more plainly yet because the first do seeme to be contrary to the second it may be doubted and that with great reason what the proper sense of them is and how they may agree one with another Moreouer I say that oftentymes it happeneth that the one party thinketh that place cleare and manifest which the other houldeth to be obscure and intricate Now then what is to be done in such a case or what iudge is to be admitted doubtlesse the scripture cannot be the iudge seing the controuersy is about the sense of it when some thinke it plaine others obscure and of some it is construed in this sense of others in another What counsell shall we take therefore must not then another iudge be sought out For example There is contention betwixt vs and the Caluinists as concerning the true descending of Christ into hell which they deny we mantaine and do for our beleife bring a double testimony The one is out of the Creed He descended into hell the other out of the acts Thou wilt not leaue my soule in hell We say that both of these be cleare and euident The Caluinists deny both and with their obscure interpretation they make both places most obscure For they interpret the first in this sense He descended into hell that is say they he suffered vpon the Crosse most cruell and horrible torments of a damned forlorne man that pressed with anguish he was forced to cry out My God why hast thou forsaken me So Caluin But Cal. lib. 2. inst c. 16. §. 10. 11. catechism◠Hidelberg◠quaest 44. they take the latter in this sense Thou shalt not leaue my Carcase in the graue What is to be done here To what iudge shal we appeale If we aske counsell of the Scripture it will say the same that it sayd before It will not ad so much as any one iote to that set downe Now of that which is sayd before is the controuersy which can neuer be ended by that which is sayd before If then after the Controuersie begun the Scripture say no new thing at all but remaine still in the same ancient tearmes truly by it the contention cannot be decided but of necessity we must eyther go to some other Iudge or one of the parties contending must yield voluntarily or els they are forced still to continue in their endlesse strife and contention The other argument is this There are many testimonies of the Scripture which can by no meanes be interpreted according to the true sense but by the authority and tradition of the Church Therefore if a Controuersy should arise about these testimonies the Scripture only cannot be iudge but we ought to fly to the tradition authority of the Church as for exāple Christ sayth Teach ye all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost The true and lawfull sense is that in baptisme we are to pronounce these wordes I baptize thee in the name of the Father and of the Sonne and of the holy Ghost And that baptisme without such a verball and expresse pronuntiation of those words is no true baptisme We and our aduersaries agree in this But if one should deny this to be the sense and should say that these words were not needfull In the name of the Father and the Sonne and the holy Ghost but that an inward will and intention of baptizing him in the name of the holy Trinity were sufficient how should he be confuted only out of the words of the Scripture Nothing lesse seing the wordes be these baptizing them in the name of the Father c. where there is not any vocall inuocation of the blessed Trinity insinuated to be of necessity From whence haue we then that it ought to be verily from the practise and tradition of the Church If thou dost reiect this thou shalt not haue helpe against the aduersary who shall deny the pronouncing of these words to be necessary Another example is this Christ sayth Vnlesse a man be borne againe of water and spirit he cannot enter into the kingdome of God This place according to the true and lawfull sense is vnderstood of the necessity of baptisme with water as the Lutheranes themselues do confesse yet the Caluinists notwithstanding deny it How therefore can they be confuted of the Lutherans Truly not out of the Word alleadged For although water be named there yet it is not so expresly named as though it ought to be vnderstood of true and
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 lâ—tâ—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. 1â— 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 thâ—se Acts. 1â— â—â— 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. â— c. 3. v. 1. 4 v. 9. â— 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
according to the letter killeth which is as much to say it leadeth vs into errour So it killed the Iewes who vnderstood all those things which were foretould of Christ according vnto the bare letter and did not perceiue the inward sense thereof Of whom the Apostle speaketh saying for euen vntill this 2. Cor. 3. 15. day when Moyses is read a veile is put vpon their harts that is yet the Iewes do not vnderstand Moyses whom dayly they read by reason that they do not search into the inward sense and meaning of him but are satisfied with the bare letter Or els more plainly They do not acknowledg Christ who is hidden in Moyses from their sight vnder the externall ceremonies and sacrifices euen as vnder a couering veyle For euen yet they sticke in the veyle not considering what doth ly hid vnder it And this is it that Christ reprehendeth in saying Search the scriptures for you thinke in them to haue life euerlasting And the Ioan. 5. 39. same are they that giue testimony of me and you will not come to me that you may haue life As though he had sayd If you desire to know certainly that I am the Messias promised of God of whom Moyses and the Prophets haue written you must not only content your selues with reading of the scripture but also search diligently into the inward sense meaning which lieth hidden vnder the outward letter as vnder a certaine figure and shaddow But this hitherto you haue not practized For although you be perswaded that euerlasting life is to be found in the Scriptures yet in what particuler manner you are to seeke it there that you may find it hereof you are altogether ignorant It is not placed in the outward letter or in the externall figures and ceremonies as you imagin but in the spirit sense and secret misteries thereof There seeke me and you shall finde me But the letter killeth not only the Iewes but also the heretikes For many therefore haue died in their owne errours because they hauing forsaken the true sense of scripture which the holy Catholike Church doth follow tooke hold of another sense according to the outward bare letter The which I will breifly make plaine by setting downe some few examples The Sabellians held that there were not three diuine persons of the B. Trinity but one only to the which they gaue three diuers names in regard of three diuers offices or operations For they called the same person the Father the Sonne and the holy Ghost but in a diuerse respect The Father for that he was the author of all creatures the Sonne because he tooke our humaine nature of the B. Virgin the holy Ghost for that he sanctified vs by his euerlasting grace Out of their own opinion therefore is necessarily inferred that God the Father did dye and suffer For if there be but one person which is called the Father Sonne and holy Ghost and that person did dye suffer it followeth thereupon that God the father did dye and suffer For this Aug. lib. de hâ—r cap. 41. opinion they are called by S. Augustine Patropassians but from whence procedeth this so great an errour Truly from the letter that killeth For according to the outward letter they vnderstood that place of S. Iohn I and the Father am one that Ioan. 10. 30. the Father and the Sonne and consequently the holy Ghost were one in person and yet in the sense of the holy Church although they be but one in nature yet they are two in person The Arians sayd that Christ was not God but inferiour to him But from whom had they this errour but because they forsaking the sense of the Church expounded the words of Christ Ioan. 14. v. 28. according to the letter The Father sayth he is greater then I as if he had meant to wit the Father is absolutly and in euery respect greater then he But the sense of Vide Athâ— ora 2. cont Arian Hila. lib. 5. de Trini August lib. 3. cont Maxi. cap. 24. 25. lib. de Trin. c. 7 the Church is that Christ according to his humaine nature only is lesse then God the Father but equall according to his diuine In the former sense is that to be vnderstood The Father is greater then I in the other this I the Father are one and so all do agree very well together The Macedonians did deny the holy Ghost to be God but out of what grouÌ„d Out of the killing letter for expounding that of the Apostle according to the law the spirit searcheth all things yea euen the profundities 1. Cor. 2. v. 10. of God Wherhence they inferred He that searcheth seeketh he that seeketh doubteth he that doubteth is ignorant he that is ignorant is not God See Theophilact D. Thomanâ— others vpon that place 1. Paral. 28. v. 9. Psal 7 10. Iere. 17. 10. Therefore the holy Ghost is not God But the Church interpreteth that place thus The spirit searcheth all that is doth penetrate orpiere and comprehend all In the which sense God the Father also is sayd to search all God doth search the harts of all God searching the harts and reynes I the Lord searching harts The Manichees did affirme that the ould Testament was contrary to the new and wherfore Because they squared all according to the outward letter into the which only if we looke the one may seeme to disagree with the Gen 1. 1. Ioan. 1. 3. Gen 1. 27. Ioan. 8. v. 44. Gen. 2. 2. Ioan. 5. 17. August lib. cont Adâ—mant other For the old sayth that God created all things the new that the VVord created all Againe the old sayth that God made man according to his image But the new that man is of the diuell In like manner the old sayth that God did rest the seauenth day from all his worke The new that God worketh vntill now But S. Augustine she weth out of the sense of the Catholike Church how all these places agree well together the which seeme to be contrary according to the letter For it doth not â—eâ—ugne that God made all notwithstanding that also all were made by the Word as by the arte and example of God Neither doth it repugne that man was made according to the image of God in respect of his nature and neuerthelesse was of the diuell in respect of his malice and that God did cease the seauenth day from the worke of creating the world yet now doth alwayes worke in gouerning and conseruing the world The Pelagians did deny originall sinne affirming that the sinne of Adam did only hurt himselfe but not his posterity But from whence do they proue this Out of the bare letter that killeth because it is written that the Ezech. 18. 20. child shall not carry the iniquity of his Father But the true sense of this place according to the exposition of the Catholike Vide Aug. in
lib. post collation cap. 7. Church is that the sonne who is not partaker of the sinne of his Father shall not carry the iniquity of his Father But if he be partaker of it he shall of necessity carry it But now it is certaine that all Adams posterity were partakers of his sinne according to that of S. Paul in whom all sinned But in what manner Rom. 5. 12 all sinned in Adam is to be taught in another place yet here in the meane tyme I say that all sinned in Adam because God conditioned with him as with the first origen common roore head of his whole posterity that if the commandement which God had giuen him to wit that he should not taste of the fruit forbidden both he and his posterity should remaine in Paradise but if not then both he and all his posterity being guilty transgressours of Gods law should be cast out of paradise which afterwards so fell out There were also some ancient Heretikes who altogether denied the resurrection of our flesh because they found it written It is the spirit that quickneth the flesh profiteth nothing Which place Ioan 6. 63 they vnderstanding only according to the outward letter not searching any Refert Tertull. in lib deresur car c. 37. further into the inward sense and meaning thereof argued in this manner To what purpose should the flesh rise at all sith it profiteth nothing And out of the selfe same place the Caluinists conclude against another verity To what purpose say they should Christ impart to vs his flesh in the Eucharist if the flesh profit nothing But truly they both are deceaued by looking only into the bare letter which killeth Otherwise one might conclude in like manner if the flesh doth profit nothing Vide Maldonatum in cap. 6. Ioan. at all to what end did Christ take flesh to redeeme man To what end was the word made flesh To what end did he suffer in it vpon the Crosse Certainly he did not all this to no purpose That the Scripture according to the sense and meaning thereof cannot be Iudge BVT this being sufficient about the former part where it is manifest both by the authority of the Apostles and also by diuers sundry examples that the Scripture if we respect only the bare and outward letter thereof cannot be the infallible Iudge in matters of Controuersy because that the bare letter killeth and bredeth great errours and heresies But now let vs proceed to the latter part of this our argument wherein I wil declare that if we regard the very sense and meaning of the Scripture the same can be noe competent Iudge of all Controuersies in matters of fayth and Religion The which I proue in this manner The Scriptures according vnto the true sense thereof often tymes is obscure and very hard to be vnderstood oftentymes about discerning the true sense and meaning of it great Controuersies do arise But euery Controuersy doth require some iudge to determine the same it is therefore necessary that some Iudge be appoynted who certainly may determine which is the true sense of the Scripture which cannot be the Scripture it selfe for of the sense and meaning thereof there is Controuersy and therefore it is necessary that some other be assigned besides the Scripture In this discourse are certain principles grounded which are to be explicated and proued in particuler one after another The first is That the Scripture often tymes according vnto the sense is obscure hard to be vnderstood THIS S. Peter doth testify in his later Canonicall Epistle where speaking of the Epistles of S. Paul he 1. Pet. 3. 16. Luc. 24. 27. vseth these wordes In the which sayth he there are some things hard to be vnderstood Also it may be confirmed diuers waies First by the example of the disciples going vnto Emaus who vnderstanding not the Scriptures were taught by Christ Secondly by the Eunuch in the 8. Chapter of the Acts 13. verse who being asked of S. Philip whether he vnderstood the Prophet Isay which he was then reading answered in this maÌ„ner How can I sayd he vnlesse some man shew Act. 8. 31. me Thirdly by the example of the Apostles who vnderstood not many Mat. 13. 36. things which Christ had taught them For his Disciples coming to him sayd Mat 16. 11. expound vs the Parable of the Cockle seede Againe why do you not vnderstaÌ„d that I sayd not Luc. 18. 34. of bread to you and they vnderstood none of these things and this word was hid from them they vnderstood not the things thâ—t were sayd Fourthly by the common consent of all the interpreters For if the Scripture were easy what neede were there of so many interpreters so many commentaries so many questions and controuersies Fiftly by many particuler places and bookes of Scripture I proue it hard For who doth not perceaue Ezechiels prophesy about the visioÌ„ of the foure beasts to be most obscure Moreouer it plainly appeareth Daniels prophesy of the 70. weekes and of the abhomination of desolation to be most hard sith that in the searching into it and in the explaining of it it hath hitherto euen yet doth put many to their wits end as concerning the which Christ himselfe sayd he that readeth let him vnderstand Mat. 24. 15. Furthermore euen in the whole Apocalips of S. Iohn many obscure places and full of secret mysteries may be found And S. Hierom also affirmeth in a certaine epistle of his to Paulinus that in it there are as many Sacraments or secret mysteries as wordes But that in the other bookes of Scripture also many obscure and difficult places are to be found is wel known to such as read them to omit others let them speake who in tymes past notwithstanding their daily reading of Scripture with great diligence coÌ„fessed themselues to haue beene very ignorant in many passages thereof in which to be instructed and resolued they had recourse to S. Augustine S. Hierome and other most learned Fathers of the Church Whereof the Epistles of the auncient Fathers themselues do giue ample testimony out of the which I will put downe some We reade then that Pope Damasus asked counsell of S. Hierome about these Questions 1. What signified this whosoeuer shall Gen. 4. 15. Epist 124. 125. inter Epist Hiero. Ibidem kill Cain shal be punished seauen fould 2. If all things which God had made were very good to what end did he commaund Noë to take into the Arke as well those beasts which were vncleane as those which were cleane sith that nothing can be good which is vncleane 3. Wherefore did Abraham receaue Circumcision for a signe or seale of his fayth And wherefore did Isaac though Ibid. a iust man and deare to God deceaued by errour blesse not whom he would but whom he would not 4. What was the interpretation of Isay Epist 142. the Prophets
about the seÌ„se or meaning thereof which cannot be knowne but by custome or traditioÌ„ that taketh place of which is said in the law For then the best interpreter of the Lawes is Custome and that our Emperour Seuerus hath written how that in doubts Leg. â—7 ff de legibus which proceed from Lawes either custome or the authority of things iudged alwaies in the same manner ought to haue the force of a law Perchance you wil say what if some controuersy occur which neither Ibid. leg 38. can be defined out of the written law nor out of any custome what then shal be the rule that the iudge ought to follow I answere Then the matter must be taken vp according to that equity which doth proceed out of the law of nature But this especially happeneth when some certaine Case doth occur which is vnderstood according to the wordes of the law but not to the meaning of the law-giuer as before was said For then the Iudge is to giue sentence according to that which he thinketh to be iust and right The very same may happen in Controuersies of faith For if any controuersy should arise which cannot manifestly be decided neither by Scripture nor tradition recourse presently were to be made to the help of the holy Ghost who although he assist the Church in al occasions yet in this especially he doth teach her al truth as Christ himselfe hath promised And this remedy also the Apostles haue vsed in that Councel of Hierusalem where they were assembled about circumcision and the obseruation of legall rites and ceremonies Now these be the argumeÌ„ts by which hitherto hath beene proued that the Scripture cannot be ludge of controuersies in faith but that the Church may Now it remayneth that we diligently weigh and consider the testimonies of Scripture which were propouÌ„ded in the beginning and which are obiected and often repeated by our aduersaries against this doctrine but not in that order as they were propounded but as they are placed in the Scripture of the old and new testament one after another And truly by the examining of these as I did before insinuate it wil be manifest that some of them are nothing to the purpose and the rest rather make for vs then for them But to conclude and speake freely as the matter is indeede I affirme that our aduersaries who alwaies so much boast bragge of Scripture vnderstand nothing lesse then the true sense meaning of the Scripture The Testimonies of Scripture brought against vs heere are examined THE I. TESTIMONY YOVV shal not ad to the word that I speake to you And this also VVhat I commaund Deut. 4. 2. Deut. 12. 32. thee that only do to our Lord neither ad any thing nor diminish Out of which the aduersaries generally gather these two poynts First that all Traditions which Catholikes admit ought to be vtterly reiected But what is their reason Because forsooth nothing is to be added to the written word of God Secondly that no humaÌ„ precepts such as are the commandements of fasting lent abstinence from flesh on Fryday and Saturday of the single life of Priests such like ought to be obserued But wherefore Because say they that only is to be done which Christ hath coÌ„maunded whatsoeuer men commaund is not to be done Thus they but very foolishly as I wil shew two waies First by disprouing their false interpretation And againe by shewing the true sense and meaning of these places of Scripture Now first that their interpretation is false they themselues cannot deny vnlesse they will altogeather be accouÌ„ted foolish and impudent For if all traditions ought to be refused the Apostle himselfe must be reiected who saith Hould the Traditions which you 2. Thes 2. 14. haue learned whether it be by words or by our Epistle Likewise if al human precepts should be contemned and that only should be done which God commaundeth What should we say of the Rechabits who most diligently obserued the precept of their Father Ionadab did they amisse therein This truâ—y were to be sayd according to our Aduersaries but it is far otherwise seing that for so doing they are commended by God himselfe If our Aduersaries know not this let them heere Hieremy the Prophet speaking in these words The word that Iâ—e 35. 1. was made to Ieremy from our Lord in the daies of Ioakim the Sonne of Iosias the King of Iuda saying Go to the house of the Rechabits speake to them and thou shalt bring them into the howse of our Lord into one chamber of the treasuries and thou shalt giue them wyne to drinke And I tooke â—ezonias the sonne of Ieremias the Sonne of Habsamias and his brethren and all his sonnes and the whole howse of the Rechabites And I brought them into the howse of our Lord c. And I set before the sonnes of the howse of the Rechabits gobletts full of wyne and cuppes and I said to them drinke wyne who answered we will not drinke wyne because Ionadab the sonne of Recab our Father commaunded vs saying you shall not drinke wyne you and your Children for euer And yow shall not build howses you shall not sow seede and you shall not plant vineyards nor haue any but yow shall dwell in tabernacles al your dayes that yow may liue many dayes vpon the face of the land wherein yow are strangers we therfore haue obeyed the voice of Ionadab the sonne of Rechab our Father in all things that he commaunded vs so that we drinke not any wine all our dayes we and our wiues our sonnes and our Daughters And we builde not howses to inhabit and vineyard and seild and seede wee haue not had but we haue dwelt in tabernacles and we haue beene obedient according to all things that Ionadab our Father commaunded vs c. And the word of our Lord was to Ieremy saying Thus sayth the Lord of Hosts the God of Israell go and say to the men of Iuda and to the inhabitants of Hierusalem VVhy will you not receaue discipline to obey my words sayth our Lord The words of Ionadab the sonne of Rechab haue preuailed which he commaunded his sonnes not to drinke wyne and they haue not drunke vntill this day because they haue obeyed the commaundement of their Father but I haue spoken to you early rising and speaking and you haue not obeyed me And I haue sent to you all my seruants the Prophets rising earely and sending and saying Returne ye euery one from his most wicked way and make your studies good c. And you haue not enclined your eare nor heard me The Children therefore of Ionadab the sonne of Rechab haue firmely kept the precepts of their Father which he commaunded them But this people haue not obeyed me Therefore thus sayth the Lord of hosts the God of Israell behould I will bring vpon Iuda and vpon all the inhabitants of Hierusalem all the affliction which I haue
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 coÌ„maunded 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. 2â— 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 VVhat 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 Pythoâ—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
the hairy crowne of them that walke in their sinnes Likewise when the Apostle sayth Epist 4. 11. Ibid. He gaue some Apostles and some Prophets and some Euangelists and some Pastours Doctours His Question was how these names might be distinguished and also what office and function was due to each one What office for the Apostles what for the Prophets what for the Euangelists and what for Pastours and Doctours Moreouer he asked him this that Ibidem 1. Tim. 2. 1. seing the Apostle writeth I desire therefore first of all that obsecrations prayers postulations thanksgiuings be made for all men what difference could be made in these wordes Also what that signified that the Ibid. Rom. 11. 28. Apostle sayth of the Iewes According to the Ghospell indeed enemies for you but according to the election most deare for the Fathers Againe What that other place of S. Paul Ibid. Colo. 2. 18. meant Let no man seduce you willing in the humility and religion of Angells walking in the things which he hath not seene in vaine puffed vp by the sense of his flesh and not holding the head Euodius the Bishop asked of him Epist 98. 99. 1. Pet. 3. 19. what spirit it was of whom S. Peter spake in his first Canonicall Epist In the which spirit comming he preached to them also that were in prison Epist 120. Psal 120. Honoratus also what that speach of our Lord signified Deus Deus meus quare me dereliquisti Moreouer how that other place of Ibid. Eph. 3. 17. S. Paul was interpreted Rooted and founded in Charity that you may be able to comprehend withall the Saints what is the breadth and length and height and depth Who were also the fiue foolish Virgins and who were the wise Mat. 25. 2. Againe what was the outward Ibid. darknesse Matth. 22. 13. And how that place of S. Iohn was vnderstood the word was made flesh Ioan. 1. 14. Simplicianus asked him what that lib 1. ad Simpli quaest â— Rom. 7. 7. place of the Apostle meant where he sayth VVhat shall we say then is the law sinne God forbid and to that vnhappy man that I am who shall deliuer me from the body of this death Ibid. quaest â—â— Rom. 9. 10â— lib. 2. quaest â— 1. Reg. 10. 10. 1. Reg. 16. 24. What was the meaning of that in S. Paul But Rebecca conceiuing of one copulation of Isaac our Father and all the rest forward to that Vnlesse the Lord of Saboath had left vs seed And how it is sayd in one place that the spirit of our Lord seized vpon Saul seing in another place it is written that a wicked spirit vexed him Ibid. quest 2. 1 Reg. 15. 21. Ibid. quaest 3. And in what sense it is sayd by God in the booke of Kings it repenteth me that I haue made Saul King And againe Whether that vncleane spirit which was in Pythonissa could make Samuel who was dead before come to see Saul and speake with him Also he asked him as concerning Ibid. quaest 5. 3. Reg. 17. 20. that speach of Elias O my Lord what euen the VVidow also by whom I am after a sort susteyned hast thou afflicted that thou would st kill her sonne Now by these questions it appeareth manifestly that the Scripture in many places is obscure and hard to be vnderstood And that many most learned men of whom we haue here made mention confessed themselues not to vnderstand many things without being instructed by more learned then themselues Now therefore let vs go forward in explicating what may be the causes of so great obscurity What are the causes why the Scripture is obscure I find two causes especially The one is drawne from the things themselues which are treated of in the Scripture The other from the manner of treating of them The things of the which the Scripture treateth are of foure kindes 1. Histories as in the booke of Genesis Exodus Numeri Deuteronomi Iosue the bookes of Iudges of Kings Paralipomenon Esdras Iudith Tobias Hester the Machabees also the Ghospel and the Acts of the Apostles Secondly Prophesies such as for the most part are contained in the psalmes in the greater and lesser Prophets and in the Apocalips of S. Iohn Thirdly misteries of our faith especially about the blessed Trinity the Incarnation of Christ about predestination and reprobation about the force and efficacy of the holy Sacraments about the presence of Christ in the Eucharist about iustifying fayth about the Resurection of the dead such like other poynts Fourthly Precepts and morall documents as concerning vertues and vices For albeit that neyther in these nor in histories there is perchance any great obscurity in regard of the things treated of yet notwithstanding there is great obscurity in the prophesies and misteries of fayth For these are aboue mans capacity and vnderstanding so that we 1. Cor. 13. 12. cannot perceiue them but after a darke manner as the Apostle sayth Now the manner of treating of these things oftentymes is obscure for these causes First because there be many improper speaches in the Scripture as figures allegories and parables vnder the whichly hidden many truthes the which are not presently vnderstood of the reader Also the obscurity thereof is increased by some word which is taken sometymes in the same sentence one while properly and another while figuratiuely as in this place for example Euery one that drinketh of this water shall Ioan. 4. 13. thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer Where to drinke of water and to thirst in the former part of the sentence is taken corporally and in the latter part spiritually And againe in the very same Chapter Do not you say that yet there are Ibid. v. 35. foure monthes and haruest cometh Behould I say to you lift vp your eyes and see the countries that they are white already to haruest For heare in the first place the word haruest is taken in it proper signification but in the latter figuratiuely And againe in the same Apostle Ioan. 9. 39â— For iudgment came I into this word that they that see not may see and they that see may become blind where the former part is taken for corporall sight and the latter for spirituall And in S. Paul Him who knew no sinne 2. Cor. 5. 21. for vs he hath made sinne Where sinne in one place is taken properly for sinne but in the other place figuratiuely for a sacrifice offered for sinne for the sense Vide. Orig 3. com in Epist ad Rom. Augu. lib. 2. de consen Euangelist cap. 30. of that place is that it was Gods will that Christ who neuer had sinned should be a sacrifice for the sinne of mankind Secondly not only figures are found in the words as I haue already shewed but also in the very things themselues For one
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. 5â— 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 wiâ—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. 28â— 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 Antiâ—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
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 VVhen thou art entred the land which our Deut. 1â— â— 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 Pythoâ—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 Râ—g â— â—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 aâ—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 sayiâ—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. â— Colos 2. â— 1. â—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 Sabâ—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. VVhy do we and the Pharisees fast often Math. 9. 15. but thy Disciples do not fast And in S. Luke VVhy 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 VVo to you Scribes Math. 23. â—â— 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. 2â— the Pharisees in this had a peculiar custome and
letter and the sense The letter killeth as the Apostle sayth and is cause of many heresies as was shewed by diuers examples The sense oftentymes is obscure and doubtfull both for the apparent contradictions which are found in euery place also for many other causes which before were numbred and therefore there is need of some Iudge who may manifestly desine that this is the lawfull sense and that the vnlawfull Thirdly out of the Controuersies themselues because there are many controuersies of the which no mention is made in the Scripture and so consequently can neyther be defined out of Scripture Fourthly out of the vse and custome of the old TestameÌ„t where the Scripture did not vse the office of a Iudge but high Preist who was Prince of the Sinagogue whose precept was to be obeyed vnder paine of death Fiftly by the vse and practise of the new Testament wherein all Controuersies hitherto haue beene decided by the Prelates of the Church Sixtly out of the proportion of Ciuill causes which are not decided by the written law but by the Prince of the Common wealth nor according to the rule of the written law only but also according to the ancient customes not written The other is to shew that the testimonies of Scripture which are obiected against vs eyther to be nothing to the purpose or to be rather for vs theÌ„ Isa 8. 20. against vs and not to be expounded truly by them as for example To the law testimony is nothing to the purpose because it is not vnderstood of Iâ—an 5. 39. Controuersies of fayth but of the future euents of casuall things And also that other place Search the Scriptures doth rather helpe vs then our aduersaries For Christ when he sayd this to the Iewes did not dispute with them out of Scripture only as our aduersaries would haue vs beleeue but also out of the testimony of S. Iohn Baptist to the which he added the testimony of Miracles and also the voice of God the Father speaking downe from heauen therefore he neuer dreamed that Scripture only was the Iudge of Controuersies The rest as I haue shewed are no better expounded by our aduersaries as out of our confutation the Reader if he bâ— but indifferent may easily perceaue himselfe An Obiection of the vulgar people aginst all that hath beene hitherto sayd MANY that be of the more simple 〈◊〉 thus obiect against vs. The Iudge of Controuersies in matters of fayth ought to be so infallible that he cannot erre Because if he erre all others following him should be deceaued in imbracing his opinion But now it is most plaine manifest of the one part that the scripture is infallible seing it is the very word of God which can by no meanes erre and of the otherside that no man can be infallible is no lesse certaine seing that euery man is a lyar and not any one can be found who is Rom. 3. 4. not subiect to errour According to that of S. Paul God is true but euery man a lyar Therefore the Scripture may be an infallible iudge Men seing they be lyars cannot But the Pope is a man the Church is nothing but a congregation of men Therefore the Pope the Church are lyars and may erre And so consequently none is safe and secure in matters of fayth who followeth their doctrine This obiection if there be any force in it is no lessle against our aduersaries then against vs. For if euery man be a lyar and may erre it followeth also that Moyses all the Prophets Apostles Euangelists Luther also and Caluin al the Lutherans and Calumisticall preachers are lyars and subiect to errour because they are men therefore they are not to be beleeued or trusted in any thing whatsoeuer and they ought to bee doubted of accounted as vncertaine Where then is fayth Neyther doth it help them to say that they preach the word of God and not of man for if they be lyars euen in so saying they may ly Nothing therefore is certaine But God forbid that we should eyther say so or thinke so For it is far otherwise And first we confesse that the scripture is certaine and infallible because it is the word of God But this we add that seing it is obscure the lawfull sense thereof is not manifest to euery one And therefore that there is need of some other iudge who may infallibly deliuer which is the true and lawfull sense of scripture But euery priuat man cannot be this Iudge because otherwise there would be as many diuers Iudges as there be diuers heads and opinions And so no controuersy could euer be composed For euery one would say that he vnderstood it rightly and al other falsly Therfore it is necessary that there be some publique Iudge who with authority may haue power to decide and end the matter betwixt the parties at contention Moreouer we affirme that men may Gen. â—â—1 â— psal â—â— 6. be considered two waies First as they are the Children of Adam subiect to diuers corruptions of nature And so by that meanes may be prone to lying and falsity Secondly as they are directed gouerned by the holy Ghost for the instruction of others and so they may be infallible and voyde of all errour Such an one in the old Testament was Moyses and the whole Senate of the Seniors Such also were the high Priests who followed theÌ„ Such were the Prophets Isaias Ieremy Ezechiel Daniel and Num. 11. 7. Deut. â—â— â— Agga â— 1◠〈◊〉 â—0 7. Ierem. r. 7. Ioan. 15. 16. Ioan. 16. 1â— others Such in the new Testament were the Apostles to whom it was said of Christ I will send you from my father the spirit of truth And also this VVhen that spirit of truth shall come he will teach you all truth But where there is all truth certainly there cannot be any falshood or errour To conclude such hath beene and at this day is the Church which by reason of the perpetuall assistance and direction of the holy Ghost neuer hitherto hath erred nor euer can erre heereafter Matth. 1â— â—8 1. Tim. 3. 1â— Isa 54. 4. Ibid. v. â—2 Ibid. v. 17. For it is built vpon a firme rocke and the gates of hell shall not preuaile against it It is the pillar and ground of truth It shall neuer be consounded nor blush The Iasper stone is the munition of it And it shall iudge euery tongue resisting it in Iudgment Therefore it is the infallible Iudge which we seeke But now there is a question whether all who are in the Church haue so much assistance and direction of the holy Ghost that they cannot err or no. Which truly is very easy to be resolued For all certainly haue it but with a certaine kynde of dependance from the Church Therefore as long as they remaine vnited to the Church they cannot erre but if they once depart from it then they beginne to erre