The Sovereign Judge of Controversies in Matters of Religion, Chapter 8
CHAP. 8.
The verification of the first meanes of Nullity against the 7. and 8. allegation.
AND concerning that which is demanded in the seauenth place, for what serue Councels if Scripture can reconcile vsus? do not they see they make way to another counterdemaund no lesse vrgent, to wit, for what serue the Councels if the Church be our Iudge? they cannot here replye that the Councels make this Church, which is the Iudge that they require: for then it may be obiected that the Church is without a judge saue only during the time of a Councell, and that once expired (or not begunne) there shall be no meanes to resolue the doubtes of conscience. And who shall call this Councell? shall the Emperour and the Kings? but their thoughts are otherwise distracted, neither do they agree amongst themselues, and though they should take the businesse to heart, and to that end should agree, hauehave not those of Rome stripped them of their priviledge of calling a Councell, as heretofore they hauehave done? Or shall the Pope? hee feares too much those assemblies, hee knoweth very well what affronts hauehave been given to his predecessours in them, and what hazard they ranne even in the last Councell of Trent, notwithstanding all their canvassing, and vnderhand dealing, and that the holy Ghost was sent thither by post from Rome. Furthermore the Councell cannot bee held alwayes, neither can every one bee there present to heare it speake viuavoce. Amid'st all those difficulties what shall become of doubtes and disputes? who shall resolue them? who shall determine them in the meane while? how shall the conscience by this meanes hauehave alwaies a Iudge to whom shee may hauehave recourse to be resolved? And now in the Church which tearmeth it selfe Catholique who shall be Iudge in our Controversies? shall it bee the Councell of Trent? but no Iudge will bee admitted that speakes not viuavoce, and henceforth in this respect the Councell of Trent, and all other Councels are as dumbe as the Scripture: they are cited, they are wrested to diverse senses. If this question then touching the vse of a Councell (to which we shall answere directly hereafter) doth force vt to renounce the Iudgment of God speaking in the Scripture, it will also force them to renounce the Iudgement of the Church.
Finally the last allegation touching the vncertainty of humane iudgement when we are to iudge who hath the spirit, or whether one hath it himselfe or no, amongst so great a number who disagreeing one from another do all notwithstanding equally lay clayme to the gift of the holy spirit. If this allegation take place, it will also cause that no recourse can bee had to the authority and iudgement of the Church, for if it be so, that (according to the allegation) it cannot bee knowne who hath the spirit, or who hath it not, because of the weakenesse of humaine iudgement, and the multitude and discord of pretenders; how shall it be known who are those who make the Catholique Church or not? Truely every man that cannot assure himselfe that hee hath the spirit, which alone inspireth true wisdome, ought also to doubt whether he bee not a foole, and ignorant, when question is made of iudging of such things which belong to the spirit. And since it belō geth not to fooles to iudge who are wise men, every one being according to this last allegation, bound to doubt that he is a foole, as being destitute of the spirit; no man by the same reason can iudge which is the assembly of those who are truly wise; no man (the incertitude of his iudgement considered, if this allegation hath place, in such a multitude, variety and discord of those who vsurpe as propper vntounto themselues that title of the Church, pretending all that of right it belongs vntounto them) can make any certaine choyce, or cull out those on whom in trueth it is to be conferred.