readest thou saith hee and haue ye not read Haue ye neuer read How is it written Againe the Apostles of Christ for all their assertions bring proofe and testimonies out of the old Testament Apollos was a man mighty in Scriptures He strongly confuted publiquely the Iewes with great vehemency shewing by the Scriptures that Iesus was that Christ Act. 18. 24. 28. The men of Beraea receiued the word with all readinesse and searched the scriptures daily whether those things were so Act. 17. 11. Thus the primitiue Church and the fathers refuted heresies by the Scriptures To conclude this point most memorable is that worthy fact of Constantinus the Great who propounding the Bible to the Fathers assembled in the Nicene councell spake on this manner Here I set before you the writings Euangelicall of the Apostles and the sanctions of the auncient Prophets which can informe vs concerning the sacred law of God To beat back therefore the dint of the sword of the aduersarie let vs learne how to answer all obiections of the aduersarie out of the words which are giuen vs of God by diuine inspiration Lastly this I haue said that the Scripture is in it selfe liuely and vocall for as concerning deafe and dead men that is the naturall neuer taught of God vnto such I say it is but as deade mute Here the aduersaries blaspheme and reply saying that y e sacred scripture is but as a dead letter mute and not able togiue answere to any man not able to decide questions and controuersies in religion And contrarily they glory that the voice of the Church which proceeds from the Scripture as they speake which is in grauen by Gods own Spirit in the hearts of men they boast I say that this is vocall and able to answer the demaunders of all questions appertaining to saluation that this cannot be wrested nor peruerted but euer abides the same in al respects The answer to this calumniation and blasphemy is cleere of that which is before shewed for we made it cleere and manifest that the sacred Scripture is most liuely and vocall in it selfe And whereas controuersies are not so soone decided by the Scriptures the cause is not in Gods word but in men which be either so naturally blind and dull that they cannot heare vnderstand the Scripture speaking answering yea crying in their eares or they be so malitious and obstinate that they will not heare and vnderstand yea that they will full often against their owne conscience wrest the voice of the Scripture into another sense and that to their owne perdition Wherefore we conclude this point that the scripture is in it selfe 2. Pet. 3. and by it selfe most liuely and vocall And further we be to remember that to the end it may speake as a liuely voice vnto vs and to the end we may vnderstand it concerning all controuersies in religion we must vse the meanes before mentioned our very Grāmar Meanes to be vsed for the vnderstanding of the scripture is one speciall instrument for this purpose For our eies eares are opened by such meanes to vnderstand the Scripture and to attend vnto Gods voice speaking in the scripture if it shall seeme good to the holy Ghost to worke effectually by them in our hearts and minds If so be that the spirit worke effectually by the aforesaide meanes then the Scripture shall answer to all controuersies concerning faith and religion with a more cleere liuely intelligible and distinct voice then all the men in the whole Church shall answer who can auouch nothing sound and certaine vnlesse first they haue receiued it from the mouth of the Scripture and answer in the verie words of the scripture For whereas these men say the voice of the Church is liuely and vocall heard of all men and cannot bee peruerted and wrested To this I answer first that the voice of the Church as is aforesaid doth depend on the voice of the scripture Next that the voice of the Church is subiect to errours and change so that they may this day answer one thing and to morrow another and this serues no better in a manner then a Lesbian rule to decide controuersies concerning faith religion As for the church of Rome they haue so long and so corruptly answered concerning faith and religion that they haue caried the world from the truth to lies and errours and infinite heresies that there is now no cause wherefore these men may so put forth to sale the voice and sound of their Church which is become so corrupt and adulterous CHAP. XIII Of the fift property of the Church and of the seuenth controuersie NOw it resteth that we proue that the sacred Scripture is simply most necessarie Here then I say that if by Scripture yee vnderstand the substance and the verie matter contained in the words written it cannot be denied that the scripture is so necessarie that without it there can be no Church in earth for the church is borne and bred not Fift propertie Scripture is most necessarie of mortall but of immortall seede which is the word of God 1. Pet. 1. 23. But if ye vnderstand by the scripture the verie writing and forme of reuelation I say that in this respect also it is so necessarie that without this there cannot be a Church For the liuely voice of God is simply necessarie The scripture after a sort is the liuely voice of God therefore simply necessarie I graunt it that when as the liuely voice of God did sound and was heard in the Church this writing and this forme of reuelation was not then so necessarie but when as God did cease to speake and that the scripture came in place of Gods own voice then the scripture was no lesse necessary then the liuely voice of God For the voice of God must euer be in the Church that the church may haue her being and may continue on the earth yea this voice must be heard by the Church either by it selfe or by that which may best supply the want of the liuely voice of God Before Moses time this voice it selfe was heard after his time this voice sounded and spake in and by the voice and writings of Moses and the Prophets When Christ was come his owne liuely voice was heard After Christs ascension for a time the 2. Cor. 5. 19. 1. Pet. 2. 19. preaching of the Apostles and the bookes of the old Testament were receiued for the liuely voice of God himselfe and of his sonne Iesus Christ Then followed the Apostolicall Scripture which together with the holy scripture of the old Testament continue in the Church to supply not only the liuely voice of the Apostles but also of God and of Christ himselfe By the premisses it is euident y t it is simply necessary at all times that the liuely voice of God sound euer in the Church of God either by it selfe or by this supply which wee
bookes of the Prophets partly by the spiritual euidence they carry in themselues which the Sons of God instructed by his holy spirit can easily discerne The Canonicall bookes of the Bible are either of the Old or of the New Testament The Canonicall books of the Old Testament are these 1. The 5. bookes of Moses 2. Ioshua 1. booke 3. The booke of iudges 1. 4. Ruth 1. booke 5. The bookes of Samuel 2. 6. The bookes of Kings 2. 7. The bookes of Chronicles 2. 8. Ezra 1. booke 9. Nehemias 1. booke 10. Hester 1. booke 11. Iob. 1. booke 12. Psalmes 13. Prouerbs 14. Ecclesiastes 15. The book of Canticles 16. Esaiah 17. Ieremiah 18. Ezechiel 19. Daniel 20. The twelue small Prophets The Canonicall books of the New Testament are these which are commonlie receiued 1. The Gospel according to S. Matthew 2. The Gospel according to S. Marke 3. The Gospel according to S. Luke 4. The Gospel according to S. Iohn 5. The Acts of the Apost 6. S. Pauls Epistle to the Romans 7. S. Pauls Epistles to the Cormthians 2. 8. The Epistle to the Gal. 9. The Epistle to the Ephesians 10 The Epistle to the Philippians 11. The Epistle to the Colossians 12. The Epistles to the Thessalonians 2. 13. The Epistles to Timothie 2. 14. The Epistle to Titus 15. The Epistle to Philemon 16. The Epistle to the Hebrues 17. The Epistle of Saint Iames. 18. The Epistles of Saint Peter 2. 19. The Epistles of Saint Iohn 3. 20. The Epistle of Saint Iude. 21. The booke of the Reuelation of Saint Iohn And whereas some haue doubted for a time of some of these bookes as of the Epistle to the Hebrues the Epistle of Saint Iames the last of S. Peter the 2. and 3. of S. Iohn the Epistle of Iude and the Apocalypse yet they were neuer vtterly reiected but for a time onely doubted of whether they might be accepted as Canonical These Canonical books of the Old and New Testament were written by holy men as they were moued by the holy Ghost 2. Pet. 1. 21. And of these some are called the Prophets which wrote the bookes of the Old Testament so called because they were gouerned by the spirit of prophecy Some be called Apostles so called because of their function these wrote the books of the New Testament The books of the old new Testament some haue their writers names expressely set downe or noted by speciall characters or signes some haue no names at all annexed whereby the holy Ghost would signify vnto vs that these men were but instruments onely and not the very authors of such books wherefore we be not so much to respect their names nor so busily to inquire after them if they be not expressed Thus farre of the Canonicall bookes Now as concerning the Apocryphall bookes they be so called because the Church would haue them kept hid and not to be read or taught publickly in the Churches the priuate reading of them was onely permitted The Apocryphall bookes are such as were found onely annexed to the old Testament and they bee eleuen in number 1 Iudith 2 Tobit 3 Esdras third fourth booke 4 The Wisedome of * falsly so called Salomon 5 Ecclesiasticus 6 Baruch 7 The Epistle of Ieremiah Apocryphall bookes 8 Additions to Daniel 9 The Prayer of Manasses 10 The two bookes of Machabees 11 The supplement of Hester from the third ver of the tenth chap. Among these some there are which the verie aduersaries account to be Apocryphall First the prayer of Manasses Secondly the third and fourth booke of Esdras Thirdly the third and fourth booke of Machabees wherof Athanasius maketh mention in his Synopsis But we are to proue that all these before named bee Apocryphall The first Argument is from the Writers All the Canonicall bookes of the old Testament were written by the Prophets But these were not written by the Prophets Therfore they be not Canonical but Apocryphal I proue the Proposition Luk. 16. They haue Moses and the Prophets that is the bookes of Moses and the Prophets Luke 24. 27. of Christ it is written that he began at Moses and at all the prophets and interpreted vnto them in all the Scriptures the things which were written of him Therefore Moses and the Prophets were the writers of the old Testament To the Rom. 16. He cals the scriptures of the old Testament the Propheticall Scriptures And 2. Pet. 1. 19. The most sure word of the Prophets And for the assumption But these were not written by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I proue it Malachie was the last of the prophets and betweene Malachie and Iohn the Baptist there arose no prophet But these bookes were written after Malachies time and this cannot be denied of some as of Ecclesiasticus the books of y e Machabees Ergo. 2. ARG. This is from the language wherin all the canonical Scriptures were written They were written I say in the language of Canaan in the Hebrue tongue which was the speech of the Prophets wherein they wrote their prophecies But these bookes be not written in the Hebrue tongue but all for the most part in Greeke therfore our proposition or assertion is manifest The Assumption is euident that I shall not neede to cite either the testimonie of the Fathers or the aduersaries owne confession ARG. 3. is from the testimonie of the old Church of the Iewes If these books were Canonicall the old Hebrues had heard some thing of them But they neuer heard of them Therefore they be not Canonicall The Proposition is cleere I proue the Assumption In Ezraes time all the canonicall bookes were gathered into one volume and the Iewes care was such of them that they nūbred all the letters which were found in the Prophets set down the sum of thē how much more would they haue had care of these whole bookes if they had heard of them The 4. ARG. is from the testimonie of the late Church of the Iewes which was in Christs time If these books were canonicall then the latter Rabbins or Iewish Writers would haue accepted them but they did not receiue them but reiect them Therefore they bee not canonicall I proue the Proposition For out of all question if they had not receiued the Canonicall bookes Christ would haue taxed them for it for that he so reprehends them for their sinister and false interpretations of the Canonicall Scriptures The Aduersaries grant the Assumption The 5. ARG. is from the testimonie of Christ and his Apostles If these before named books were canonicall then Christ and his Apostles would haue cited them somewhere for confirmation of their doctrines but that can neuer bee found they did no not in all the new Testament therefore they be not Canonicall The proposition is manifest The matter it selfe will make sure the Assumption The 6. ARG. These Apocryphall bookes containe some things differing from the canonical scriptures some things contrarie some
things false some things fabulous and some things impious Therefore these bookes be not canonicall I proue the Antecedent Tobit 3. 8. and 3. 25. 5. 15. and 11. 12. Iudith 8. 6. and 9. 2. and 9. 13. and 16. 8. Baruch 6. 2. the Additions of Daniel 13. 1. and 14. 32. the Additions to Hester 15. 1. 2 Mach. 2. 1. 7. 8. 27. and 12. 43. and 14. 37. and 15. 39. The 7. ARG. These bookes containe contrarieties and points repugning one another Conferre 1. Mach. 6. 8. with 2. Mach. 1. 16. and 2. Mach. 9. 5. Conferre 1. Mach. 9. 3. and 2. Machab. 10. 1. Conferre 1. Machab. 4. 36. and 2. Mach. 10. 1. Conferre 1. Mach. 6. 17. and 2. Mach. 10. 11. The 8. ARG. is taken from an humane testimonie first of Councels secondly of Fathers the ancient first next the latter writers The Councels which giue canons touching the canonicall bookes and the Apocryphal are these for the most part The Laodicen Councel which was held in the yeere after Christs incarnatiō 300. The 3. Councel of Carthage in the yeere 400. The Trullan in the yeere 600. The Florentine in the yeere 1150. The Tridentine in our age Of these we may reason thus The Laodicen Councell the most ancient here numbred reiects these bookes as Apocryphall See the 59. Canon of that Councell Ergo. But the aduersaries obiect heere that at this time before the third Councell of Carthage the canonicall bookes were not distinctly known I answer first that this councell was not held till foure hundred yeeres after Christ but it is absurd to say that there was no Canon knowne or that the canonicall books were not discerned till this time Ergo. Secondly I answer that Councell was not general but prouinciall But a prouinciall Councell may not prescribe any canon for the Catholike Church Ergo. But they say this Councell was confirmed by that of Trullan I answer that the Laodicen Councell also was approued by this and that the Trullan Councel is reiected by the Papists themselues in manie things Thus far of Councels now for the ancient Fathers they also did reiect these bookes as Apocryphall Ergo. I proue this by an induction 1. Athanasius in his Synopsis 2. Cyril of Ierusalem 3. Hilary Bishop of Pictauia 4. Melito bishop of Sardinia 5. Nazianzen in his poem 6. Hierom in his prologo Galeato which is prefixed before the books of Kings 7. Gregorie the Great 8. Ioseph against Appian 9. Ruffin in the exposition of the Symbole Apostolicall 10. Augustine The aduersaries here except saying But these men haue spoken of the canon of the old Testament of the Hebrues say they not of Christians I answer first as if the Hebrues had one canon the Christians another Secondly they did approue that very canon of the Hebrues But it may be say they that then peraduēture there was no Canon known or determined of by the Church I answer and I demand then when was this decreed and in what Councell was this done in the Councell of Trent but this is too late for this Councell was euen in our age Was it decreed in the Florentine Councell that is but little elder Was this Canon agreed vpon in the third Councell of Carthage But that Councell 1. was but prouinciall 2. and this is reiected of the very Papists themselues in some things as in the canon of the high Priest which in number is the 26. They will say this Councell was confirmed by the Trullan Councell I answer 1. So was the Laodicen 2. So the canon was concluded or established later to wit in the yeare of Christ 400. 3. The Trullan Councell is reiected in many things of the verie Papists 4. After the Trullan Councell there were Fathers which would not receiue the Apocryphall bookes And so now let vs come to the second classe of Fathers that is to the latter Writers Heere then I reason thus The late Writers doe not reckon these bookes among the Canonicall Ergo. This I proue by an induction * Lib. de Officiis Isidore Iohn Damascen Nicephorus Leontius Rabanus Maurus Radulphus Lyranus Carthusianus Abulensis Antoninus Hugo Cardinalis Erasmus in some of his writings Cardinall Caietanus All these were after the Trullan Councell yea some of them were reputed for sonnes by the Church of Rome after the Florentine Councell By these testimonies first of Councels next of Fathers it is euident that none of these bookes was accepted for Canonicall in anie lawfull iudgment for if there had beene anie such matter so manie ancient and late Writers would no doubt haue so acknowledged Wherefore these bookes are Apocryphall and so to be accounted The aduersaries for their defence alleage also humane testimonies and this in a manner is all they can say They cite the Councels before named as the third of Carthage the Trullan Florentine and the Councell of Trent But we reiect the two latter as tyrannicall and congregate purposely to oppresse the truth and light of God And touching the Trullan and the third Councel of Carthage we haue set downe our iudgment And as for Fathers they bring forth for this matter principally the Popes themselues as Pope Innocentius and Gelasius and Augustine in some place But I answer that they cannot bring so many as we can nor so ancient for themselues Secondly when these Fathers which they name call these bookes canonicall which we reiect as Apocryphall they take the name of Canonicall bookes more largely then we to wit for bookes which haue some such sanctity as in prophane Writers cannot be found and they call them so not for that they meane that they are of like authoritie with the Canonicall bookes of Scripture And we denie not but that in many of these such holinesse may appeare as cannot be found in the bookes of prophane authours And thus farre of the Apocryphall bookes CHAP. XVIII Of the authenticall Edition of the Bible WHereas there be extant many Editions of the Bible in diuers languages as the Hebrue Greek and Latine other proper tongues it is a question which of these must be reputed for authenticall I answer the Hebrue edition of the old and the Greek of the new Testament is authenticall so must be accounted so that all things are to be determined by these all other editions must be approoued so far as they agree with these Wee will therefore first speake of the Hebrue edition of the old Testament we auouch then that the Hebrue edition of the old testament is authenticall This proposition shall haue his confirmation after we haue giuen a short preface touching the Hebrue tongue and the writing of the old testament in that language and the preseruation of these bookes of the old testament written in the Hebrue tongue to this day The Hebrue tongue was the first and the * The Hebrue tongue onely before the floud Gen. 11. 1. only language on earth to the floud and to the building of the tower
of Babel Gen. 11. 1. 9. The whole earth was of one lauguage and of one speech or * Et verba erant eadem had the same words At the building of Babel began the confusion of languages and from the Hebrue as from the mother of all the rest all other tongues had their first beginning for all other languages are nothing els in a manner but as Dialects to the The Hebrue tongue mother of all the rest Hebrue tongue of which some resemble their mother more then other some be more estranged from her In that confusion of tongues the Hebrue was preserued as the wombe or mother as Hierome speaketh of all the rest this was preserued I say in the family of Heber who was the fourth from Noah and liued that verie time Hebers family kept the Hebrue tongue that the tower of Babel was built and when the confusision of languages began The Hebrue tongue then was so called first of Heber from him it came to his posteritie not to all but to them onely of whom came Abraham and from him continued to the verie last of all the Prophets for Haggai Zacharias Malachie wrote their prophecies in this very language Thus farre of the Hebrue tongue The olde testament was written first in this Hebrue and holy tongue The first writer was Moses the prophets The old testamēt written in Hebrue followed him of whom some wrote before the captiuitie some in the captiuitie some after the captiuitie and they writ all in Hebrue except Daniel and Ezra which wrote some things in the Chaldee tongue And this letteth not but that we may say that all the old testament was written in the Hebrue tongue for that the Chaldee and Hebrue haue no great diuersitie Now to speake of the preseruation of these bookes of the old Testament the bookes of Moses the prophets that is the old Testament written in Hebrue was kept by the admirable prouidence of almighty God vnto this day They were preserued I say in most perillous hard times as in the burning of the citie and of the temple of The admirable prouidence of God in the preseruation of the Bible Ierusalem in the captiuity in that most grieuous persecution of Antiochus Epiphanes for hee raged also against these very books in the great persecutions which were after Christ vnder the Roman Emperours But here it is demanded whether the same very books which were written by Moses the Prophets before the captiuity be come into our hands I answer for this matter diuers men haue thought diuersly For there were that thought that those bookes which Moses the prophets left were lost when the temple and the citie were destroyed with fire and that these which we haue were repaired and written ouer againe by Ezra the Scribe inspired by God called extraordinarily for this purpose Of this iudgment are these a Epist ad Chilonem Basil Irenaeus Tertullian Clemens Alexandrinus b Lib. de Offic. Isidorus Rabanus Maurus Leontius It may be they were thus minded because of that storie or fable rather which we may reade Esdras 4. 14. But that booke is Apocryphall and reiected not onely of our Church but also of the Church of Rome The point may be thus refuted If Ezra had written ouer these bookes againe then assuredly it is most like that he would haue written them not in the Hebrue but in the Chaldee tongue or in a mixt language of Hebrue and Chaldee together for that Ezra did write two bookes in that mixt maner euen those two bookes of Esdras Secondly Nehem 8. Ezra is said to haue brought forth and to haue read not his owne bookes or bookes which he had written but the bookes of the law of Moses Thirdly it is not like but some godly man or Prophet or some other was left which in that time of the fire preserued these sacred books or kept some copie of them the rather for that thē out of al doubt Ezechiel Daniel the prophets liued 4. The very name which Daniel giues to the Chaldee monarchie calling it the golden empire doth argue that this did not so rage against the sacred books of God for if this monarchy had laide such violent hands on Gods books assuredly the holy Ghost would not haue giuen it a name of such excellency Therefore that assertion is false and the contrary is true to wit that the books of Moses the old Prophets were preserued from daunger when the Temple and the City were consumed with fire as also in the captiuity and so be reserued by diuine prouidence and so deliuered by Gods owne hand at last into our possessions Neither yet do we gaine-say what the godly haue recorded that is that Ezra after the captiuity did reuise the books of Moses and the Prophets digested them into one volume and set them downe in this certaine order Thus farre of this question Now it resteth after the premisses that we prooue the Hebrue edition of the old Testament to be only authenticall That edition which was written in the first language that euer was and first in the primarie language and hath beene preserued in that tongue purely fully euen vnto our times I say that edition of the old Testament is authenticall But such is the Hebrue edition Ergo. The aduersaries cannot deny but that it was written in the first language and mother tongue and also that it was first written in it and they cannot deny but that it was preserued in some purity euen vnto this day but they will not graunt or allow it this excellency of sincerity and purity which we auouch Bellarmine hath obserued out of all the old Testament 5. places only whereby hee would prooue that the Hebrue fountaine hath lost some part of this puritie The first place is Esay 9. 6. And he Vajikra Schemo Pele shall call his name to wit the Lord Wonderfull But the vulgar Latine readeth and he shal be called which reading Caluin approoueth And therefore by Caluins confession heere the Hebrue fountaine it selfe is not cleere I answere first the sense is the same whether ye reade shall call or shall be called Secondly the letters are the same in both words in the Hebrue shall call and shall be called the Vajikra points being diuers do not make the body of the word to be of diuers significations Thirdly the Hebrue Doctors as Uatablus say often that with the Hebrues a verbe personal of the third person is taken for an impersonall as heere shall call for shal be called Fourthly Tremelius and Iunius retaine the Hebrue reading and say thus and he doth cal his name c. The second place is Ier. 23. 6. And this his name wherewith he shal cal him the Lord our righteousnes But the vulgar Vezeh Schemo asher jikreo Iehouah Tsidkenu Latin edition saith that they shall cal him the Lord our righteousnesse and
the Syriack translation as the 2. Epist of S. Peter The 2. and 3. of S. Iohn The Epist of Iames and of Iude the Apocalypse and the storie of the woman taken in adulterie which is found in the beginning of the 8. Chap. of the Gospell according to S. Iohn By this defect he gathereth that seeing the Syriack translation was extant before the Church accepted these books as canonicall the Syriack translation must be very auncient Againe he saith he found a singular faithfulnesse in the Syriack translation by conferring it with the Greeke and originall which experience any shall finde if they shall please to conferre both languages together Of the premisses the conclusion is this that the Syriack translation both was in elder ages and is now at this day of great authority in the Church Thus farre of the Chaldiack and diuers Greeke translations of the old Testament and of the Syriack translation of the New CHAP. XXII Of the Latin translations of both Testaments WE be now to speake of the Latin translations of the New Testament and of the Old The Latine translations of the Bible were very many This say a De doctrina Christ lib. 2. cap. 11. Augustine and b In prooemio in lib. Iosuae Ierom who complaineth much of the varietie and diuersity of Latin translations Of all the Latin translatiōs the first was an Italian c De doctr Chri. lib. 2. cap. 15. Augustine preferres this before all the rest as keeping most strictly to the wordes of the originall and beeing more perspicuous then others in sentences This was not that translation of Ierom for it is euident this was far more ancient then that translation of Ierom. And who should bee the Author of this it is vncertaine After this Italian translatiō Ieroms followed next who is said to haue left a double translation in Latin of the old Testament In the first he followed the 72. interpreters in the latter the Hebrue originall text For as touching the New Testament Ierom is said not to haue translated it into Latin but to haue corrected the old Latin translation as himselfe affirmeth it in many places This edition of Ierom when it came forth first it began forthwith to be d Aug. Epist 10. ad Hicron accepted and read publiquely in the Churches but with no contempt of that old Italian copy For as Gregorie saith these two translations that elder Italian and the latter of Ierom were of greatest note in the Latine Churches and most vsed At length all those old Latine translations together with that Italian were not respected and Ieroms translation only remained if we may truly auouch this to be Ieroms translation which at this day is vsed and is caried about in his name for the learned greatly doubt of this matter Here therefore we bee to consider of this point And two questions principally are to be answered First who was the Author of this The second what authority it may haue in the Church As touching the Author of this Latin translation diuers men speake diuersly Some thinke it was Ieroms and that it is pure without any mixture So think al Papists for the most part speciallie the Iesuits Others thinke it not to be Hieroms as Sanctes a In praef in Interp. Bibl. ad Clement 7. Pontif. Pagninus and b Forosemprouianus Paulus a Bishop to passe by Erasmus Munster and other popish writers Others deeme it to be Hieroms but not to want corruption of this iudgmēt are these men Ioannes Driedo Sixtus Senensis and Bellarmene seemes to incline this way as may easily be gathered by his propositions and reasons touching this matter We say it is neither Hieroms nor yet * Not his in whole nor yet in parte pure nor mixt and this we proue on this manner Hierom translated the old Testament out of the Hebrue into Latine accurately or exactly But this vulgar edition is not exact therefore it is not Hieroms The proposition is euident for Hierom himselfe testifieth in many places of his works that he had labored and done this translation very exactly as in his preface before the 5. books of Moses in his Preface before the books of the Kings in his Preface on the Psalter in all which places he saith he changed nothing but followed faithfully the Hebrue text and he appealeth to the Iewes to testify of the faithfulnes of his translation And a De ciuitate Dei lib. 18. cap. 43. Augustine affirmeth it that the very Iewes did confesse his translation was sound and true d Hispalensis lib. 6. Etymolog cap. 5. Isidore preferres Hieroms translation before all mens for keeping himselfe more strictly to the words of the Hebrue text and for his perspicuity of phrase wherefore if we may beleeue these men Hieroms translation was exactly done So farre the proposition the assumption followeth But the vulgar Latine edition is not accurate neither doth it agree with the originall the Hebrue text yea it so far dissenteth from it that necessarily one of these two assertions must be true either that this Latin edition is most corrupt or that the Hebrue fountaine is most troubled and disordred And this last point Bellarmine himselfe dare not auouch but taxeth such as do so affirme and that worthily It resteth therefore that we proue this great disagreement betweene the Latine edition and the Hebrue text And this can no otherwise be done but by conference of the one with the other Let the comparison begin at the book of Genesis compare not al places which dissent for that were infinit but some speciall places whereby ye may soone conceiue of the rest and iudge what they be And by this conference of places you shall discerne that the defaults are not of one kinde but of diuers as for changing of words and sentences for defect and superfluitie For so many waies the vulgar Latine edition is faulty In my iudgement this comparison cannot better be found by any man or meanes then by that vulgar Latine which was corrected by Iohn Benedict a diuine of Paris whom that I may passe ouer this point briefly I recommend vnto thee gentle reader By this cōference that shall appeare both that this is not Hieroms translation that this vulgar Latine edition is not authenticall so as we shal not need to spend any time in handling the other question CHAP. XXIII Of the translation of the Bible into the mother tongue IT remaineth now that we speake of such editions and translations as be in the vsuall mother tongue I vnderstand that translation to be in the mother tongue which is done in that language which is vulgar common among the people of that countrey whose language it is as the Dutch Italian French English Scottish and Spanish translations c. We may moue three questions of these translations First whether it be lawfull to translate the sacred Scripture into euery mother tongue Secondlie whether the leiturgie
repay and recompense this your loue with manifold comforts of his spirit euen then specially when the comforts and props of this present life shall most be wanting Now the God of hope fill you with all ioy and peace in beleeuing that ye may abounde in hope through the power of the holy Ghost that so ye may perseuer in this your holy faith in Christ and loue to the Saints vnto the end Amen Yours to vse in the Lord Christ Iesus HENRIE HOLLAND To the Reader ALthough the greater part both of authors and translators of bookes may be taxed of officiousnes and not a few of vngodlines yet are there some whose merits in this kinde doe out-way the demerits of the other These are either those worthie lightes themselues or else those second candlestickes to translate the light into which God specially in these latter yeares hath bestowed as gifts to vse Saint Paules word vpon his Church to the edification of it It is true indeede in one sense that both the one and the other are but candlestickes for the light is Gods but otherwise comparatiuely the author is the light and the translator is as it were an other candlesticke to translate the light into and that for those which thorough ignorance of the tongue could not attaine to the light when it shone out of the authors owne lampe Now although there seeme no great gifts to be required in a translator yet the truth is that if he be not of good discretion to choose the fittest workes of good speech to expresse the authors sentence with fittest wordes and of so great apprehension and former store that by that which he seeth in the author he hath attained to more then paraduenture the author himselfe saw or minded his defectiuenes will bring him in daunger of shewing what gifts are required in a translator for a good translator is neither a paraphrast nor a periphrast which is committed by needeles chaunging or adding words He so behaueth himselfe that the comparing of the originall will commend his fidelitie and that they which know of no originall would take the translator for the author himselfe He must naturalize his translation for the reader without miuring the gift of the author in the natiue worke But these seeme criticke rules to the irregular which offend against their authors to please themselues for as there are many translations of vnworthie workes so are there many transportations of worthie workes which like plantes ill taken vp reioyce not to growe in the soyle into which they are translated And yet neuerthelesse it cannot without iniurie be denied that this age hath afforded many excellent translations of excellent and learned authors to the benefit of our people amongst whom Maister Rollocke the reuerend Author of this worke deserueth an eminent place as also this worke it selfe is very acceptable together with the translators godly labour in this and other things commodious to the Church of Christ This inclined me the rather to commend it to thee in these few lines not as taking vpon me any thing but as a poore man where he is better knowne is sometimes engaged for a rich This labour is become ours not onely because it is thus well englished but also because the Author is a Scottishman which is now to the wise hearted a synonymie of an Englishman And it shall be to the praise of both the Nations to receiue both mutuall and common benefits without that emulation which was betwixt Israel and Iuda It is a comely thing to speake in the words of that King that was so miraculously restored to declare the signes and wonders of the high God which we see this day euen this vnanimitie in receiuing the King wrought no doubt by diuine instinct rather then grace in some which otherwise mendaciter deduntie as Dauid saith Let vs on the otherside goe out in our sinceritie and meete the King of Kings with Hosanna And I beseech you by the wonder of our neighbours which is our innocent aggregation to this scepter let the solution of an obiection by King Henry the seuenth of noble memorie and of so renowned wisedome be our satisfaction that the soueraigntie is deuolued where it is not onely by the prouidence but also by the ordinance of God to the comfortable vniting of that Nation rather then Nations which at the first vpon the matter was indeede but one though for some yeares past it were diuided by conceit Let vs take vp the argument of Abraham We are brethren c. And as this is a worke of vocation so let vs hold the comming of our King to bee the worke of reuocation to call vs backe to vnitie And so gentle reader I commit thee to the God of peace and vnitie Thine in Christ Francis Marbury To the Reader CHristian reader I pray thee pardon all faults in this first impression I could not well be present with the workemen for their direction Some schoole poynts and phrases of schoole men doe not so well relish in the English tongue nor could be rendred to my content whatsoeuer is wanting in word or matter in this edition I will amend in the next if the Lord permit farewell Thine in Christ Iesus Henry Holland The Contents 1OF our effectuall calling 1 2 Of the word of God or of the couenant in generall and of the couenant of workes in speciall 6 3 Of the couenant of Grace 11 4 Of such as be comprehended in may truely be said to be vnder the couenant of God 27 5 A comparison of our iudgement and of the aduersaries concerning both these couenants 31 6 Of the written word or of the written couenant of God 38 7 Of the number of the controuersies which are concerning the written word and first whether the scripture be the word of God 40 8 How it may appeare that the scripture is the word of God 45 9 Of the first proprietie of the sacred scripture 54 10 Of the second proprietie of the sacred scripture 57 11 Of the third proprietie of the sacred scripture 62 12 Of the fourth proprietie 66 13 Of the fift proprietie of the scripture 70 14 Of the sixt proprietie of the scripture 74 15 Of the seuenth proprietie of the scripture 77 16 Of the eight proprietie of the scripture 80 17 Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained 82 18 Of the authenticall edition of the Bible 90 19 Of the Greeke edition of the new Testament 97 20 Of the translations of the old Testament 102 21 Of the Syriacke translation of the new Testament 108 22 Of the Latin translations of both testaments 110 23 Of the translation of the Bible into the mother tongue 113 24 Of sinne in generall 127 25 Of originall sinne 133 26 Of concupiscence 144 27 Of actuall sinne 146 28 The controuersie concerning the sinne against the holy Ghost 153 29 Of iustifying faith 158 30 Of the improper significations
the Church is one The aduersaries withstand this conclusion and infring it with these arguments First the scripture is not written in mens hearts with the finger of God neither is it the primary voice of God Secondly the scripture is of no antiquity Thirdly it is obscure Fourthly ambiguous c. Bellarmine ads more to these of which ye may read in him They conclude that the voice of the Church is the principall and proper voice of the holy Ghost as he is the Iudge of controuersies Their proofe is this The scripture is written in the heart of the Church with Gods own finger this is the primary voice of God And whatsoeuer excellency wee doe ascribe to the scripture that they attribute to their owne Church which is nothing els but a den of theeues And that the spirit being this great iudge is not bound to one sort of men as those of the Ecclesiasticall function the Pope and Councels as they speak but doth performe this office without all respect of persons in whom and by whom soeuer it seemeth good vnto himselfe this is manifest first for if the holy Ghost be not the Iudge both of the very context of the scripture whether it be Gods word and of the interpretation of scripture if he be not I say in man himselfe assuredly there can be no faith For the spirit only begetteth faith in mans heart Secondly the holy Ghost executeth his other offices freely in by any man therefore so may he this function of iudging What is meant by iudging in the holy Ghost For I demand what els is it to iudge but to inlighten to teach that the scripture is giuen of God by inspiration and that this is the naturall sense of this scripture Thirdly the same we be taught by our experience for we find it true by experience that he doth freely iudge in and by whom it pleaseth him Testimonies of scripture proue also this assertion 1. Cor. 12. 11 And all these things worketh euen the selfe same spirit distributing to euery man seuerallie as he will And Esay 54. All thy children shall be taught of God Ier. 31. I will write my lawes in their harts The aduersaries impugne this truth of God with some argumēts of their owne of which ye may reade in Bellarmine And these men binde the holy Ghost to the Pope and to councels confirmed by him which point our men impugne also refute with many arguments of which this is one that of their conclusion this must be the consequent that the Pope and his councels must be aboue the scriptures which thing is absurd to be graunted See more arguments of this subiect in their disputations CHAP. XVI Of the eight propertie and the tenth controuersie LASTLY we auouch that the sacred scripture is of highest authority excellency and 10. Propertie dignity on the earth Here againe by this word scripture we vnderstand both the substance of it and the writing And here wee meane it hath such excellency as makes it most worthie of credit and whereby also it gaines authority and estimation to the Church For which cause the Church is called the Pillar and ground of truth 1. Tim. 3. 15. And it hath many other titles which are giuen to it often in the scriptures This is prooued by the former demonstrations as these The scripture is the word of God it is most perspicuous it is most pure and simple c. Ergo. The aduersaries vary in iudgment touching this authority of Scripture For some of them detract from this soueraigne authority of it affirming that of it selfe it is not authentical but takes authoritie and estimation from the Church Of this minde are these Eckius in Enchiridio Pighius in his booke de Hierarchia and one Hermannus an impudent Papist he with a black mouth auoucheth it that the scripture is of no more validity without the testimony of the Church then AEsops Fables c. Others more late writers and more subtile say that the scripture hath authoritie in and by it selfe and is authentical but not to vs before the church approue it and ascertain it to be so Of this iudgmēt be these Bellarmine Coclaeus Canus Stapleton Canisius c. They which speake thus that the written word of God is not authenticall to vs before the iudgment of the Church be manifested these men I say haue this meaning that we bee not bound to beleeue that the Scriptures bee authenticall before the iudgment of the Church be past of it and that we sinne not at all if wee beleeue them not before the definitiue sentence of the Church But we hold this to be false also to say that the scripture is not to vs authenticall without the authority of the Church For it is the holy Ghost that teacheth euery man to know beleeue that the scripture is authenticall and hath soueraigne authority in it selfe And this he teacheth not by any externall meane How the holy Ghost teacheth vs what authority the scripture hath first but by the very sacred scripture by which alone he properly breeds faith in our hearts to beleeue and apprehend this truth of God And so we resting on this illumination of the holy ghost teaching vs by the scripture that this is the excellencie and authority of the scripture doe beleeue this to be so albeit the whole world did oppose it selfe against vs. And thus farre of the more essentiall questions concerning scripture CHAP. XVII Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained THE first question is concerning the books of holy scripture These bookes are commonly called for the excellency of them The Bible The Bible as it is commonly receiued and caried in hands containes in it two sorts of books the first is of books Canonicall and the second is Apocryphal Regular or Canonicall bookes are such as giue rule and direction touching faith and manners The bookes of Moses are the first Canon or president sent from God First Canon which may not be iudged or tryed by any other externall Canon whatsoeuer For there was no booke extant before the books of Moses The authoritie of the writer so holy and the euidence of the spirit so powerfull and the holinesse of these books to passe by other arguments so great hath gained these books this high estimation and authority in the Church The books of the Prophets make vp the second Canon which bee adiudged canonicall Second Canon by that externall Canon of the Mosaicall books by which they were examined Next they were and are discerned of such as be taught of God inwardly by the holy Ghost by the great euidence of Gods spirit which is manifested in them both in words and matter The third Third Canon Canon are the Apostolical books of the New Testament which are adiudged and approoued as Canonicall partly by the Canonicall books of Moses partly by the
authenticall Wherefore it resteth that the Hebrue edition of the old Testament and the Greek of the new Testament is only authentical CHAP. XX. Of the Translations of the old Testament NOw it resteth that we speake of the Translations of the old and new Testament And first of the translations of the old Testament The old Testament was first written in Hebrue and afterwards translated into diuers languages specially the Chaldee and Greeke First concerning the Chaldiacke translation next of the Greeke and for the Chaldiack we be to consider first what manner of translation it is Secondly by whom this was done Thirdly what authoritie this hath For the first the Chaldiacke translation is rather a Paraphrase then a translation word for word The Rabbins call this Authors of the Chaldee paraphrase paraphrase the Targum For the second point by whom this Paraphrase was set forth Rabbi Aquila translated the * Fiue bookes of Moses Pentateuch and this they call Onkelos the rest of the bookes of the old testament were translated partly by Rabbi Ionathan partly by Rabbi Ioseph * blind Caecus they liued not long before Christ or about Christs time For the third point The Chaldee paraphrase with the Ancients was euer of great note and authoritie specially that part of the Pentateuch for as for the rest of this Paraphrase one * Praefat. in Biblia complu tensia Ximenius a Cardinall auoucheth it to be full of Iewish fables and of the vaine conceits of the Thalmudists And thus farre briefly of the Chaldee paraphrase Now touching the Greeke translation of the old testament there were diuers translations of it into the Greeke tongue Some number nine translations Of these the first and principall is that of the Septuagint which those 72. Ancients did at the appointment of Ptolomaeus Philadelphus for whereas * Lib. stromat Clemens Alexandrinus writeth that the Scripture was translated long before into Greeke and that Plato had read the same it is not like to be true for neither Plato nor anie of Pythagoras sect euer saw the sacred Scriptures To speake then of the interpretation of the seuentie interpreters and to bind our selues to certaine questions sixe in number the first may be this whether there was euer any Greeke translation set forth by the 72. interpreters Secondly if there were anie when it was done Thirdly of what bookes Fourthly how this was done Fiftly what authoritie this translation is of Sixtly whether this be the true translation of the 72. Interpreters which we haue at this day For the first question the answer is easie for there is no doubt but that there was a Greeke translation by the 72. interpreters for that all antiquitie accords to this This is testified by a Lib. de mensuris ponderib Epiphanius b De praeparat euangel Eusebius c In dialog cum Tryphone Iustin Martyr with many others And as for the second question the answer also to it is easie for all men doe agree that this translation was done in the raigne and at the appointment of Ptolomaeus Philadelphus this write and auouch these men Ioseph Philo d In Synopsi Athanasius Epiphanius Tertullian e In historia sua de hacipsare Aristaeus and manie others And for the third question what bookes were translated by them the answer is not so easie for some thinke they translated but the fiue bookes of Moses only Of this mind is f In proâ—â—io antiq Ioseph and Ierome seemes to incline this way Others say they translated all the Scripture and this is likest to be true For first it is not like that king Ptolomie could haue contented himselfe with the Pentateuch only Secondly the Apostles of Christ vsed the Greeke translation in citing testimonies out of the prophets but in the Apostles time there was none other translation but that of the Septuagints Thirdly there had beene no matter of admiration in that this worke was done with such expedition if the Pentateuch onely had beene translated and finished in the space of 72. dayes for they say his translation was miraculous Fourthly Chrysostome and Theodoret among the Fathers are of this iudgement Wherefore it is best we hold this as most probable that all the old Testament was translated by them And as for the fift question what authoritie this translation had Hereunto men answer diuersly For some ascribe too much to it as * In lib. de mensuris ponderib Epiphanius who saith they were not interpreters only but in a manner Prophets Augustine is too much in the commendation of it he saith It was done by a speciall dispensation of God and thinks it to be set forth by diuine inspiration Others ascribe not so much to it * In praefat in Pentateuchon Ierome saith against Epiphanius they were no prophets And often in his Commentaries he taxeth it not onely as corrupted but as verie faultie in it selfe which thing he would neuer haue don if he had thought this worke had beene done by diuine inspiration What authoritie soeuer this translation is of assuredly it can haue no more then what may by good right be giuen to an interpretation for we may not auouch it to be giueÌ„ by the inspiration of God nor make it of equall authoritie with the Scripture As touching the sixt question some thinke that the old translation of the Septuagint is as yet extant but to Old translation of the 70. be so corrupt that it is no wisdome to correct either the Hebrue or Latine copies by it Bellarmine is of this mind Others affirme that the ancient translation of the 72. interpreters is lost and that this which wee haue is mixt and verie corrupt This also they proue by an induction of certaine places corrupted First the Greeke Bible numbers from the creation of the world vnto the floud 2242. yeares as we may see which Augustine Eusebius and Nicephorus in his chronologie but the Hebrue veritie saith the number of yeares be 1656. therefore the Greeke number exceedes the Hebrue in yeares 586. Secondly from the floud to Ahraham the 72. interpreters reckon of yeares 1082. but according to the Hebrue text of Gods word there be no more yeares but 292. so the Greeke exceedes the Hebrue veritie 790. yeares Thirdly in the Greeke copie Adam is said to haue liued 230. yeares and in some bookes 330. when he begat Sheth but the Hebrue Bible saith Adam begat Sheth when he was 130. yeares old Fourthly according to the Greeke copie Methusalem liued fourteene yeares after the floud which is verie ridiculous for where liued he or how was he kept from the waters In the arke That cannot be for but eight soules onely entred into the Arke among whom Methusalem is not reckoned The Hebrew bible speakes farre otherwise of Methusalems Methusalems life and death yeares and age for by it we gather that he died that verie yeare the deluge came on the
whole earth to wit the yeare of the world 1656. Fiftly in Ionas the Greek copy denounceth destructiō to the Niniuits after the third day As yet three dayes Niniuie shall be destroyed but in the Hebrue text we reade Yet fortie dayes and Chap. 3. 4. Niniuie shall be destroyed By these places wee see there is great difference betweene the Greekes and the Hebrues in their numbring but all agree that they Hebrue numbers are true De ciuitate Dei lib. 18. Augustine fames I know not what mysterie in this diuersitie of numbers to defend the authoritie of the 72. Interpreters which notwithstanding hee could not maintaine in the place concerning Methusalem Ierome deales more plainely and faithfully saying that the Septuagint haue erred in their numbers By these before cited places and many such like corrupted wee conclude that this Greeke translation which is nowe extant is not that which the 72. ancient Iewes wrote or if it be the same that it is so corrupted as we may reckon it to be of very small authoritie Thus farre of the Greeke edition of the 72. interpreters now we are to consider of other Greeke translations which were written after that the Gospell was published farre and neere among the Gentiles And there be eight seuerall translations numbred The first was Aquilas written in Adrian the Emperours time as testifieth Epiphanius This Aquila was first a Pagan and after turned Christian and was baptized after this being admonished Aquila Synopensis and his apostasie for his studies in iudiciall astrologie and at last cast out of the Church for his obstinacie he fell away to the Iewish religion and conuersing with the Iewes hee learned the Hebrue tongue and then and there translated the old Testament out of the Hebrue into Greeke but with a peruerse and froward mind as saith Theodoret purposely intending to obscure the doctrine of Christ and to colour his apostasie After this translation of Aquila followed Theodotions in the raigne of Commodus the Emperour as Epiphanius also writeth This man was of Pontus and of the sect of Marcion the heretike after a time renouncing his sect and abiuring all Christian religion he fell to Iudaisme and hauing learned the Hebrue tongue he translated in like manner the old Testament into Greeke but with a malicious heart and vnfaithfully as Theodoret speaketh intending the confutation of his owne sect After this translation of Theodotion followed that of Symmachus in the raigne of Seuerus Augustus This man Symmachus trāslation was a Samaritane by birth and countrie and for that hee could not attaine some superioritie hee desired in his owne countrie he fell in like manner into Iudaisme and was circumcised the second time how this was done Epiphanius noteth it out of 1. Cor. 7. 18. to wit by gathering his vncircumcision after his first circumcision that so there might be matter for a second circumcision This man translated the old Testament out of Hebrue into Greeke but vnfaithfully as Theodoret saith intending most the confutation of the Samaritans of whom he had his first beginning After this translation of Symmachus there were two others whose names bee not knowne The one was found in Iericho laid vp in great vessels for the preseruation of it in the raigne of Caracalla the Emperour The other was found at the North-Nicopolis in the time of Alexander the Emperour the sonne of Mammaeas This Apud Nicopolia Aquilonarem because there were three of that name is testified by Epiphanius Theodoret and others After all these followed Origen who liued in the yeare of Christ 261. in the daies of Valerian Galienus the Emperours Origen laboured exceedingly in the conference of such translations as he found extant before his time for he gathered into one volume foure translations to wit first Aquilas secondly Symmachus thirdly the Septuagint fourthly Theodotions and set them down in foure distinct columnes and this was Origens Tetrapla This doue hee added to these foure columnes Origens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two more of the Hebrue text the one set downe in Hebrue the other in Greeke characters and this was Origens Hexapla Lastly to the six former columnes he annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two editions before noted to bee of vnknowne Authors and this was called Origens Octapla a worke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great labour and excellencie the losse whereof hath beene no doubt no smal domage to the Church of God Origen in these his works had his marginal starres to obserue what he liked his long strokes to put out what he disliked his little labels for addition and his second labels for a second addition according to the varietie and diuersitie of his copies A certaine godly man complaining for the losse of these works said Well we may deplore the losse of these works but restore the same we cannot After Origen there was one Lucianus translation about Lucianus Diocletians time This man was a minister of the Church of Antioch and a martyr A copie of this edition as I haue read was found written with this martyrs owne hand and kept in a marble chest at Nicomedia Hierome also writeth that in his time there were Greeke copies which were called by Lucians name Finally after Lucians translation followed another edition set forth by one Hesychius which corrected the interpretation of the Septuagints and gaue it to the Hesychius Churches of Egypt And thus farre of the eight Greeke translations which were after Christ all which be lost howbeit the Papists sell for good Canonicall Scripture certaine remnants as they say of Theodotions translation Dan. 13. and 14. chap. a fragment which that foule heretik Apostata left in their safe keeping For as concerning this Greeke edition of the old Testament which is now extant howsoeuer it comes to vs we haue none pure but mixt and corrupted as we haue before obserued And thus farre of the translations of the old Testament first the Chaldee Paraphrase next the sundrie Greeke copies of all ages CHAP. XXI Of the Syriacke translation of the new Testament NOw let vs come vnto the translatiō of the new Testament The new Testament being first written in Greeke was translated into the Syriacke tongue which in the dayes of Christ and his Apostles was the proper and naturall language of the Iewes by reason of their long captiuity in Babylon and for that the Assyrians were so transported to the possession of Iurie It is vncertaine who was the Author of this translation as also at what time it was done Tremelius thinks it most like to be true that this was done in the primitiue Church in the very beginning that by the Apostles themselues or their Disciples He prooues also the reuerend antiquity thereof First by the elegancy of the tongue Secondly by the defects losse of certaine books and places of the N. Testament which Syriack translation anncient are to be found in
containe my selfe but must needes giue thankes as I ought vnto God for this so necessarie and so profitable a worke and reioyce that both you and the whole Church enioy so great a benefit desiring the Lord to increase with new gifts and preserue in saftie this excellent instrument especially in these times wherein thorow the scarcitie of skilfull workemen which labour in the Lords vineyard and by the decease of those well exercised and experienced souldiers and worthie Christians Sathan and his companions begin againe to triumph ouer the truth Concerning the estate of our Church and schoole we yet continue and proceede in our course by the mightie hand of our God and Sauiour protecting vs which is admirable to our very enemies being deliuered from the iawe of death But in truth for ought we see it is like to last but one yeare our estate depending on those acts which shall bee concluded in the * Or meeting at Roane Or the Prince our neighbour diet of Roane betweene the French King and our neighbour Duke either concerning peace or warre wherein we hope to be comprehended vpon equall condition In this fraile and vncertaine estate that is our principall consolation that we are sure this slender and twined threed whereupon we rest is sustained by the hand of our good God who will not suffer that to be falsified which we haue learned of the Apostle that all things worke together for the Rom. 8. good of those that loue him In the meane while I beseech you brethren continue your remembrance of vs in your daily prayers I for my part for some moneths though I be not much pained with any Feuer Gout Stone or any of those sharpe diseases which be the vsuall companions of old age yet I feele my selfe so infeebled and weakned that I am constrained in a manner to giue ouer both my publike duties to keepe house and home looking euery day for that ioyfull and happie dissolution whereunto age it selfe calleth me being now seuentie eight yeares old And herein I desire your prayer with the rest of my brethren by name of my reuerend brother Maister Meluin and Maister Peter Iunius whom vnlesse memorie faile me Maister Scringer of blessed memorie was wont to call his cosen vnto whom remembring withall my hartie commendations I desire you to communicate this my letter desiring the Lord my deare and louing brother to preserue your whole Church there with his mightie and blessed hand against all both forren and domesticall dangers Fare ye well from Geneua the Calends of Nouemb. after our olde computation CIC. IC XCVI Yours wholy THEODOR BEZA TO THE RIGHT WORSHIPFVLL AND HIS VERIE CHRISTIAN LOVING FRIEND MAISTER WILLIAM SCOT of Ely grace and peace by Iesus Christ WHen I had finished my last sommers worke of reuising and correcting Master Rollockes readings on the Colossians I was inwardlie much affected with the holy spirit of the man which I found as in that so in the rest of his workes Then my heart desired that as forraine Churches greatly reioyce in him and blesse God for him so the Churches of England and Scotland might to their greater ioy heare him speake yet more vnto them in their owne natiue language This is the cause right worshipfull that mooued me the winter past to gaine some houres from mine ordinarie labours to giue this little booke a new coate that it might be knowne also in all this Iland where it was first conceiued and borne It hath the protection of our most mightie King for saftie and free passage into other parts of the world where it hath been intertained with kinde acceptation and so now no doubt it shall be no lesse in both these kingdomes when as all true hearted subiects shall see with what christian affection our most noble King affected this faithfull seruant of Iesus Christ and his holy workes Now blessed bee God for being thus mindfull of vs and for annoynting his sacred breast with such a measure of the spirit of iudgement as an 2. Sam. 19. 27. Phil. 19. 10. Esa 11. 3. 4. Angel of God to discerne the things that differ and so to respect the meeke ones of the earth to the vnspeakable ioy of the good and terror of the wicked Behold now praise the Lord with vs and let vs magnifie his name together for the Lord hath done great things for vs the Lord hath so set the wheeles of his admirable prouidence and so carried his blessed hand this yeare past in all his proceedings round about vs and so touched the hearts 1. Sam. 10. 26. of all this kingdome as hauing a purpose to accomplish a great worke in the building of his Church and in his good time to lift vp such strokes as shall destroy for euer euery enemie that doth euill to the sanctuarie Psal 74. 3. The Lords compassions faile not O Lord withdraw Psal 85. 3. 4. thine anger and turne backe the fiercenes of thy wrath Turne vs O God of our saluation turne thou vs Lam. 5. 21. vnto thee that wee may bee turned and cause thy face to shine vpon vs that we may be saued Cease not to pray for vs that we may not returne to our olde securitie and vnthankfulnes any more but that wee may attend what the Lord saith for now he begins to speake peace vnto his people and vnto his Saints crying in their doores euen as it Prou. 1. Psal 85. 8. were in the open streetes that they returne not againe to folly Now we see that the counsell of the Lord shall stand for euer and that the thoughts of his heart shall continue throughout all ages for he hath broken the counsels of the wicked who haue euer sought to be possest of Gods habitations but the Lord shall make them as stubble before the wind the Lord will persecute them with his tempest and make them afraid with his storme O Lord fill their Psal 83. 16. faces with shame that they may seeke thy name Finally the Lord hath made our corners full and abounding with diuers forts of blessings hee hath made Psal 144. 13. the barres of our gates strong and hath setled peace in our borders he hath stablished his Gospell and holy couenant with vs he hath taught vs to obserue his iudgements and his wonderfull administrations both of his iustice and mercie he Psal 147. 13. hath not dealt so with any Nation round about vs. Wherefore O praise the Lord with vs let England and Scotland now with one heart as with one mouth praise God in all the assemblies Psal 6. 8. 26. O praise the Lord ye that are of the fountaine of Israel praiseye the Lord. To returne to our purpose as touching this sweete treatise in hand I say no more but this I trust the reader shall finde my words true that so many common places of diuinity as be here briefely couched as branches appertaining to this one head the
religious and wise I hope shall finde them as iudicially comfortably and compendiously set downe and knit together as any one thing of this kinde as yet extant in the English tongue Next as for the argument of this booke our effectuall calling is one principall linke of the golden chaine of the causes of our saluation And it is the very first in the execution of Gods eternall decree of our election which manifesteth the euerlasting loue of God in Iesus Christ vnto the heart of euery beleeuer that almightie God should loue him being his enemie seeke him and finde him when he wandered in the maze and vanitie of his owne minde quicken him when hee lay dead in sinne loose him when he lay fast bound in the bonds of death inlighten him when he sate in extreame darkenes giuing him the spirit of grace and of faith by the Gospell to attend his holy calling and in time to reioyce with an exceeding ioy Rom. 5. 2. 3. therein Lastly for the translation albeit I haue not followed the authors words yet haue I endeuoured faithfully to deliuer his meaning in the plainest forme and in words most in vse among the people Horat. art non verbum verbo curabis reddere fidus interpres The Lord giue it a blessing wheresoeuer it shall rest among Gods elect of both these kingdomes Now right Worshipfull Maister Scot I come vnto yourselfe your most christian and holy loue in these cold and euill times as vnto all the Saint so specially to this good seruant of Christ like as it comforted him greatly in his latter dayes so assuredly it shall much refresh your owne heart not onely all your life but also much more I doubt not in the very houre of death There be three infallible notes knit together in one Scripture to iustifie our pretious faith vnto our owne hearts that we may be truely perswaded we are possest of that faith which shall iustifie vs before God loue to the brethren hospitalitie of loue and christian sympathie to the Saints in their 1. 2. afflictions Loue to the holy members of Christ 3. is often commaunded and commended in Ioseph in Moses in Nehemias in Daniel in Dauid who being aduanced to great dignities yet esteemed they nothing more then the good of the Church and to become seruiceable as it were by all meanes to the Saints To loue the seruants of Christ and to be beloued of * Rom. 15. 31. Philip. 1. 9. them it is as Saint Iohn saith an infallible argument that God hath taken vs by the hand loosened our * 1. Iohn 3. 8. bands and translated vs from death to life and from * 1. Pet. 2. 9. darknes into the glorious light of God All that talke of Charitie doe not loue the Saints that is the liuing members of Christ on earth We may discerne our loue to be sound by these notes First it is a flame which comes downe from God into our a Rom. 5. 5. Luk. 7. 47. hearts kindling as it were within vs and giuing vs no rest till we performe duties to the Saints And this is that which the Apostle meaneth when he willeth vs to b Heb. 10. 24. stirre vp one another vnto a paroxysme of loue Secondly hence it comes to passe that loue to the Saints being neuer colde is neuer idle in well doing and therefore proceedes the second note which the same Apostle calles c Heb. 6. 10. labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 16. 4 5. of loue for that this loue trauailes by all meanes possible to doe good to the members of Christ Thirdly next this loue is sincere d Rom. 12. 9. voide of all dissimulation Fourthly and lastly it is e Hebr. 13. 1. Act 2. 42 46. constant consuming as a fire all offences f Phil. 1. 9. 10. and cannot bee quenched The second marke in the same Scripture of our most holy faith is g Hebr. 13. 2. hospitalitie of loue as the Syriack translation hath it not of lucre The Lord gaue often h Rom. 12. 10. 11 1. Pet. 4 9. 1. Tim. 3. 2. 15. 20. charge by his Apostles concerning this foreseeing the necessitie and afflictions of the Saints in the tenne bloodie persecutions which euen then began and were to follow The practise Hilariter excipere affabiliter tractare amiâ—â— dimittere of this we see commended in all ages in Abraham and Lot receiuing Angels they receiue them cheerefully they intertaine and vse them courteously they dismisse them louingly So did Bethuel Eleazar so did Iethro Moses so did Manoah the Angell of God so did the good olde man of Gibeah the Leuite and his wife so did Obadiah the Prophets so did the widow of Zarephath Elias so did the Sunamite Elisha so did Mary often receiue Christ so did the Tanner and Cornelius Peter Lydia and the Iayler the Apostles Aquila and Priscilla Paul Phebe and Stephanus many and Gaius the whole Church at Corinth All these are Chronicled in the booke of God as most memorable presidents for all ages The third note of the precious faith of Gods elect in the same place annexed is Christian sympathy to the seruants of Christ in all their afflictions This grace is found when loue hath set on fire our very i Matth 9. 36. Philip. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels as the holy Ghost speaketh that in all their passions it fils vs with a feeling and a tender compassion This stirres vp men to k Matth 25. 36. visit the members of Christ in all their miseries to consider l Psalm 41. 1. wisely of their afflictions to m Rom. 12. 15. mourne when they mourne to n Rom. 12. 13. distribute to their wants and so to proceede on to the duties of instruction admonition consolation instant and o Iam. 5. 13. 20 feruent in prayer and to adde confession of sinnes with fasting if the state and heauines of the affliction so require These things I write vnto you right Worshipfull first not so much for your instruction as for the edification and confirmation of others in this frozen age wherein carnall and selfe loue and all iniquitie increaseth and loue to the Saints decreaseth and waxeth cold as Christ hath p Matth. 24. 12 forewarned vs a manifest signe that sauing faith faileth in most places euen where it is professed most Secondly I write thus vnto you for that you haue been taught of God as I heare to practise these things and to obserue the Canons of Christ in his Gospell concerning loue to the Saints This holy seruant of Christ Maister Rollocke if he were liuing could and would testifie of your sincere loue when you intertained him into your owne familie respecting his wants with all compassion and tendernes of heart The most prouident ruler of Heauen and earth which hath shed by the working of his holy spirit this precious loue into your heart will fully
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
consider the substance onely of the scripture which without all controuersie is most ancient But the verie scripture and writing it selfe hath his excellencie also for that the scripture in respect of the very writing is said to be giuen vs also by diuine inspiration For there is not a iote or pricke in the Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very writing which is not by the inspiration of God Here the Aduersaries take exception and as els where often so here they prefer their Church before the scripture and they affirme the Church is more ancient then the scripture For they say there was a Church two thousand A Popish obiection full yeares before Moses the first writer of the scripture And since Christs comming the Church for many yeares wanted the scriptures But that which hath beene alreadie written and is aforesaid can easily solue this obiection For if we vnderstand by this word Scripture not only the characters and books but also that substance and matter contained in them for we haue the Prophets and Apostles speaking in the scriptures we haue their liuely voice we haue I say the liuely voice of God himselfe and the very expresse mind of God contained in them if I say we vnderstand by this word that substance it cannot thē be denied but the scripture is more ancient then the Church which was borne not of mortall seed but of immortall euen by the word of God who liueth and endureth for euer 1. Pet. 1. 23. I say the premisses well considered it shall appeare the scripture is not onely more ancient then the Church but to be of greatest antiquitie and to haue beene with God from euerlasting But if by this word ye vnderstand both the matter and writing in this respect also it shall be no disparagement to auouch it to be of greater antiquitie then the Church yea to be most ancient as we haue at large before shewed And thus far of the first propertie of the sacred scripture and of the third controuersie CHAP. X. Of the second propertie of the sacred Scripture where begins the fourth controuersie THe second propertie of the sacred scripture is opened sufficiently in a manner alreadie in the second controuersie before handled This propertie is this that the Scripture is most cleere in it selfe and most easie to be vnderstood for it being the very word of God which word euerie man must necessarily graunt to be in it selfe most cleere most manifest and most perspicuous whether you respect the words or the matter contained in the words if men will not offer extreme iniurie to Gods holy Spirit assuredly it must follow I say that the holy scripture is in it selfe and of it selfe most cleere and euident in euery part and in euerie respect Of this great perspicuitie of the scripture the holy ghost testifieth often Psal 119. The word of the Lord is a lanterne to my feete Psal 19. The precept of the Lord saith the Psalmist is cleere and inlighteneth the eyes Prou. 6. The commandement is a lanterne and the law is a light The Lord by the Prophet Esay chap. 45. 19. saith I haue not spoken in secret and 2. Pet. 1. 19. he saith We haue a most sure word of the Prophets to the which ye do well that ye take heede as to a light that shineth in a darke place Wherefore the whole scripture al places of the scripture are by themselues and in themselues most manifest most cleere and applied also to the capacity of the vulgar sort and of the most vnlettered among the people For it is certaine that the Lord in the scriptures doth as it were lispe with vs Io. 3. 12. If I haue spoken to you of earthly things and you beleeue not that is I haue spoken vnto you after an earthly and plaine manner and I haue applied my selfe to your capacitie c. I haue auouched that the sacred scripture is in it selfe cleere and easie True it is if ye respect men as they are All the scripture cleere and easie to the weakest beleeuer 1. Cor. 2. 14. men that is naturall and carnall the holy scripture vnto such is altogether obscure and strange For the naturall man doth not conceiue the things which appertaine to the Spirit of God But if ye consider the spirituall man and such as be taught of God I grant to such it is partly obscure because they be as yet in part carnall And for this cause the godly put vp continually supplications vnto God as feeling the reliques of their naturall blindnes and corruption and making requests that the eyes of their vnderstanding might be opened that they may behold the bright shining light of the scriptures and of euerie place and portion of the scripture being otherwise most euident in it selfe All the religious and godly in their prayers are so farre from laying any imputation of hardnesse and obscurity on Gods word that they do euer accuse condemne themselues and their owne blindnesse and dulnesse And albeit this be true that all the scripture and all places of the scripture be simply and in themselues most Note cleare and easie and onely darke and hard by reason of our corruption and blindnesse yet this cannot be denied but that some places of scripture be more cleere in themselues then others more easie and more euident as those scriptures concerning faith and manners which bee so necessarie vnto saluation they be I say so cleerely set downe so often repeated and in so manie places expounded that we need not manie rules for interpretation or to find out the knowledge of them But these places also require the grace of Gods holy spirit for without him spirituall things which be most perspicuous and euident cannot be vnderstood of anie man on earth Wherfore he that is ignorant of the most cleere scriptures which doe so much concerne his saluation is altogether blind and lieth as yet in the wofull state of perdition for so the Apostle speaketh If that the Gospell be hid it is hidden to them that are lost 2. Cor. 4. 3. 4. As for other scriptures which are more hard in appearance for that they do not so much concerne the necessarie articles of faith and rules of life and conuersation we may be ignorant of them without danger of faith and saluation albeit the knowledge of such places might bring some light for the better vnderstanding of the How to interpret expound hard scriptures scriptures which of necessity must be knowne concerning faith and manners And we may attaine some tolerable interpretation of these scriptures analogicall vnto faith if we obserue those rules of knowlege and interpretation which are commonly recommended by the learned euer making Gods holy spirit our first and principal guide for our inward illumination and instruction The rules which follow this are but the meanes which the holy Rules Ghost vseth and they are borowed partly out of the 1
very same iudgment Wherefore it is vncertaine whether Mathew first wrote in Hebrew Syriack or Greeke yet is it more probable that he did first write in Greeke both for that this tongue was not vnknowne to the Iewes and other Apostles first wrote in it not onely to Iewes and Gentiles indifferently but also particularly to the very Iewes * As Saint Iames and Saint Peter 1. Epist Mathew in Hebrue In Catolog in Paul Well howsoeuer it is the Greeke edition which we haue in the Church at this day is authenticall for that it was both written and approoued while the Apostles were yet liuing For as touching the Hebrue edition if there were any I doubt now it can no where be found And as for this Hebrue copie which is in many hands it is not the true copy As concerning the Epistle to the Hebrues Ierom sayth that first it was written in Hebrue next turned into Greek either by Barnabas or Luke or Clement but it is vncertaine and it is more like to be true that this Epistle also was first written in Greeke Howsoeuer it be this Greeke edition of this Epistle which we haue at this day is authenticall Now the New Testament written in Greek by the Apostles and Euangelists hath beene so preserued by the admirable prouidence of God euen in the middest of persecutions and heresies vnto this age and in all former ages so freed and kept by godly and Orthodoxall writers from the corruption of Heretiques the Lord God I say hath so prouided that it is come into our hands most pure and perfect Thus then I reason That edition of the New Testament which was written in the best language and first and originally written in it to wit the Greeke I say the same must be accepted as authenticall of all men But such is the Greeke edition of the New Testament Ergo. The aduersaries except onely against the purity of this edition For albeit some of them the latter and the better learned as Bellarmine doe not say that the Greeke edition of the New Testament is altogether corrupt as some of them haue blasphemed yet they say it is not so pure that they can graunt it to be authenticall because in some places it is corrupt Bellarmine brings forth seuen places whereby he indeuours to prooue this assertion that the Greek edition is corupt and therefore cannot be authenticall The first place is 1. Cor. 15. 47. The first man is of the earth earthly the second man is the Lord from heauē But in the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine edition it is the second is from heauen heauenly this reading is approued therfore the Greek edition is corrupt and not authenticall I answer first albeit we read as the Greeke is yet the sense is good and orthodoxall and the same with that which is of the vulgar reading differing in word only and not in matter Secondly the Arabick and Syriack translation so read the place Thirdly the Fathers Chrysostome and Theophylact so reade Fourthly Epiphanius citing * Haereseon 22. 2 all the places which Marcion corrupted yet remembers not this place But saith he Tertullian saith that Marcion * Tert. lib. 5. contra Mar. hath corrupted this place I answer that Tertullian in that booke and place reads these words in the very same manner as we do The Lord from heauen The second place is 1. Cor. 7. 33. He that is maried careth for the things of the world how he may please his wife The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wife and the Virgin are distinctly set downe So reads the Greek But the Vulgar thus He that is ioined to a wife careth for the things of the world how he may please his wife and he is diuided but the woman that is vnmaried and the Virgin bethinketh of the things which please the Lord both in body and spirit Wherefore the Greek edition is here corrupted and so can not be authenticall I answere First that the sense which is by the Greek is not only sound but also more fitting in this place then that which is by the Vulgar translation Secondly the Syriack translation so reads these words Thirdly Theophylact the Greek Scholies and Basil so read the words But he sayth that Ierom * Lib. 1. contra Iouinan auoucheth it that this Greek reading is not Apostolicall I answer the same Ierom in another place * Contra Heluidium Eustochium reads these words as we doe wherefore seeing he changeth his mind he is not fit to iudge for this scripture The third place is Ro. 12. 11. seruing the time But the old Latin is seruing the Lord Ergo. I answer First albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye read so the place yet the sense is good and sounde Secondly the reading varies in manie Greeke copies as witnesseth Origens Interpreter who reads the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee noteth it that in many bookes he founde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time the same saith Ambrose who reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing the time yet saith he in some bookes wee find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. Thirdly the Syriack Chrysostome Theophylact and Basil read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord which reading wee best like For which cause our Beza translates the word Domino the Lord. The fourth place is Ioh. 8. where in the beginning of that Chap. many Greek copies want the storie of the adulterous woman which the cōmon translation in Latin hath the Church approues it as canonicall I answere First that our Greeke books which we haue and hold for authenticall haue this historie also and our Church receiues it Secondly yet we denie not that this hath beene gainsaid by some and the Syriacke translation hath it not The fift place is Mark. 16. where in many Greeke copies that whole chapter is wanting which notwithstanding the Latine edition retaineth Ergo. I answer first that all our Greeke bookes which we account authenticall haue also this chapter and our churches receiue the same as canonicall Secondly Ierome some-where moues some doubttouching it but to no purpose The sixt place is 1. Ioh. 5. 7. where the seuenth verse which containes a worthie testimonie of the Trinitie in manie Greeke copies is missing but in the vulgar it is retained Ergo. I answer first our Greeke bookes which we hold for authenticall haue this verse and our Church receiues it Secondly we denie not but some haue gainesaid it The seuenth place is Matth. 13. For thine is the kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. power and glorie Amen But this place is not in the vulgar translation Ergo. L. Valla answereth this place is not added to the Greeke but detracted from the Latine and I pray you what hereticall or vnsound matter hath this place Thus we see then the aduersaries cannot proue by these places that the Greeke edition of the new Testament is corrupted and so not