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
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
this translation also Caluin approoueth Therefore by Caluins testimony the very Hebrue text is here corrupted I answer the sense shall not de greatly vnfitting if ye read whereby he shal cal him to wit the Lord our righteousnesse The name going before is the name of a people of securitie of a people that dwell safely as Tremelius and Iunius vnderstand and reade the place Thirdly Ieremy leaues it to our free choise Fourthly the Hebrue Doctors Vatable Pagnine Arias Montanus read vocabit he shal cal and yet turne the word vocabunt they shal cal The third place is in the 22. Psalm 17. ver They pierced Caari Iaddai Veraglai my hands and my feete In the Latine edition it is Foderunt they digged or pierced and so read all Christians but the Hebrue is Sicut Leo as a Lion Wherefore in this place the Hebrue text is corrupted I answer y e Masorites testify that they haue read in some Hebrue copies Caru which signifieth to dig into or to pierce They also which haue y e word Caari in their books say it is not to be taken here in Caari the proper and common signification The Chaldee Paraphrast doth knit both particles together As a Lion smites with his teeth so haue these pierced c. But these were before Ierom I meane the Masorites and the Chaldee Paraphraste therefore it is false that this place was corrupted by the Iewes after Ieroms time Ierom in his Psalter keeps this reading Caari and yet he translates the word foderunt they digged or pierced Lastly a certaine Popish writer one Augustine Iustinianus who set forth the book of Psal coliected of many languages doth plainly auouch it this place is not corrupted but that there is a defect of a word which the Chaldee Paraphrast hath supplyed The fourth place is Psal 19. 5. Their line is gone forth Becol haarets iatsa kauuam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through al the earth Here not only the vulgar but the Septuagint also whom the Apostle to the Rom. 10. followeth doe reade their sound is gone c. therefore this place is corrupted Let Genebrard alone answer this in his obseruations on the Psalmes who saith the Septuagint and Paule did rather expresse the sense of the word then the proper and naturall signification thereof The fift place is Exo. 2. after the 22. ver in y e vulgar Latine edition all this place is read of a second son of Moses And she bare a second whose name he called Eliezer saying the God of my Father is my helper and hath deliuerâ—d me from Pharaohs hand But all this place is not to be found in the Hebrue text Ergo. To this I answere the very Louaine editions haue here their marginal note to put vs in mind that this place hath crept into the text and the better sort of the Papists are of this iudgement that this place is not the natural or very text of Gods worde as Caietanus who writes of this place in this manner All this clause of a second sonne is superfluous Wherefore Bellarmine can not conclude by these places that the Hebrue edition is corrupt and therefore is not authenticall I shall conclude contrarily with this one argument that the Hebrue edition is not corrupt If the Iewes corrupted it it was before Christ or after But not before Christ which point to passe by all testimonies of auncients The Iewes before Christ did not corrupt the Hebrue Christ is witnesse and so the apostle Rom. 3. 1. I make euident with this one reasoÌ„ If the Iewes had corrupted the Hebrue text Christ would haue texed them for so horrible an offence But we neuer find that Christ so chargeth them for any such cause but contrarily we reade that hee sends them to that very Hebrue edition which they had in their hands Search the scriptures saith he Io. 5. 39. The Scripture was not corrupted after Christs time which assertion I proue to passe by the authority of auncients with this one argument The Iewes could not corrupt al the Hebrue copies albeit they were neuer so willing to effect it for that they were now for the most part come to the hands of Christians Hence it followeth that if the Hebrue text was not corrupted neither before Christs time nor after his comming then was it not corrupted at all But happily they will say that the Iewes corrupted it after Augustine and Ieromes The Iewes coulde not corrupt the Hebrue after Christs comming time I answere in what places For as touching Bellarmines 5. places we haue already shewed that both in Ieroms time and before these places were thus read as we read them this day Wherefore we conclude the Hebrue edition is most pure and consequently in the old Testament this edition only is authenticall CHAP. XIX Of the Greeke edition of the New Testament WHereas there bee many editions of the new Testament wee say the Greeke only is the authenticall which first I demonstrate on this manner First in Christs time and the Apostles the Greeke tongue among the Gentiles was of greatest excellency Secondly and as it was accounted of best note so was it most famous and most common in the world For albeit as then the Romane Empire was most large great yet the Latine tongue was not so common as is testified by a good * Cicero in oratione pro Archiae poëta writer of that age Thirdly the Idolatrie and superstition of the Gentiles and all the Philosophy of the Greeks was written in the Greek tongue The Lord hauing these and such like respects no doubt at what time it pleased him to carry his Gospell from the narrow bounds of Iewrie into the great and spacious field of all the world It was the Lords will and pleasure I say at that time that the Gospel should be written principally in the Greeke tongue The writers they were some of them Apostles some Euangelists al which first wrote in Greek except Mathew and the author to the Hebrues For first concerning Mathew a In Synopsi Athanasius saith he wrote first in Hebrue the same saith b Lib. 3. Irenaeus c Incarmine Naztanzen and Ierom d In Praefat. in 4. Euang. ad Damas et in Catalog in Math. who saith that Mathew first in Hebrue in his time Mathews Hebrue copie was reserued in the library of Cesaria which Pamphilus the Martyr built Athanasius saith that Saint Mathews Hebrue edition was translated into Greeke by Iames the Apostle others say by Saint Iohn the Apostle others by Mathew himselfe Thus write the Fathers but their assertion hath no strong grounds For when Christ liued with his Apostles all the Iewes spake Syriack that is a language mixt of Hebrue Chaldaiack Therefore if Mathew had purposed to write in any other language but the Greek he would no doubt haue written specially in the Syriack tongue and some Papists of this age are of 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
time after this he added the writings of the Apostles And when as the mystery of our saluation was fully reuealed by that liuely voice first and then that full reuelation was written euer since there hath beene no more vse of the liuely voice of any extraordinarie Prophet or Apostle But the Scriptures written first by the Prophets and after by the Apostles remained only without any liuely voice which could not erre Q. Where must wee begin to count the third age of the Church A. Not so much from the comming of Christ and the sending of his Apostles to all nations as from that time when the Apostles ceased to speake with liuely voice aswel to the Iewes as to the Gentiles for euen then the Church catholick came to mans estate full growth and then the Church began to vnderstand and to learne the wil of God by the written word as being a more accurate and perfect manner of reuelation The time then which was frō the cōming of Christ vntil the death of the Apostles was as it were a passage from the middle age of the church vnto the ful growth ripenes of the same Q. I vnderstand what you say cōcerning the causes of additiō of the written word to the liuely voice of the seuerall ages of the Church now I would haue you speake some thing concerning the scripture or of the writing of Gods word A. I will do so Q. What then call you writing or Scripture A. I call scripture or writing the second kind of reuelation whereby God either by himselfe or by the meanes of men extraordinarily reuealed those things which already had beene deliuered by liuely voice before to wit in that first kind of reuelation Q. Who then were they who euer since the beginning haue written A. First God himselfe next men Moses the Prophets and the Apostles Q. This kind of reuelation which was by writing was it not subiect to error like as that kind which was by a liuely voice A. No truly for concerning that which God himselfe did write there is no question and touching men they were so extraordinarily inspired and gouerned by the spirit of God that in writing they could not erre at all Q. When began it then to be written A. In Moses time Q. How long did the word written continue in the Church A. The scripture or the act of writing continued from Moses euen to the Apostles all which time there was almost no age wherein extraordinarily some one was not stirred vp who in deliuering the doctrine of truth by writing could not erre Q. You thinke otherwise of the scripture it selfe then of the act of writing A. I do so for the scripture it self or that which is now written by Moses the Prophets and Apostles yet continues in the Church and shall continue vnto the second comming of Christ Q. Was there any intermission of writing the word from Moses vnto the Apostles A. There was for it appeareth in all that time which was frō Malachy to Iohn the Baptist none was stirred vp either Prophet or writer inspired by God for the books of the Machabees be not giuen by inspiration as we shal shew hereafter Q. You said that writing continued in the Church vntil the time of the Apostles ought it not then to continue euen vnto the end A. Like as since the Apostles time there is no liuely voice heard in the Church which can be said to be so goned by the holy Ghost that it can not erre at all So since the Apostles nothing is written in the church which may worthily be called or said to be giuen by inspiration Q. What then do you think of so many writings of godly and learned men which haue been published since the times of the Apostles from time to time to the great good and profit of the Church A. Verely I thinke of the writings of Pastors and Doctors in the Church as I think of their preaching to wit that both be subiect to errour and neither is so gouerned by the holy Ghost but that in deliuering the truth of God they may erre Q. It seemeth then that the condition of the Church which is since the time of the Apostles is not so good as hauing neither the liuely voice as is afore said nor the writings as now you speak of those very mē who in deliuering the truth cannot erre A. It hath the scriptures of the prophets and Apostles which as pertaining to the substance of reuelation is full and as touching the kind forme of reuelation it is giuē by inspiration not subiect to error out of the which scripture whosoeuer do not learne all things which are necessary to faith and saluation assuredly such would not receiue from the mouth of God himself openly speaking in an audible and intelligible voice the doctrine and instructon of faith and saluation Q. Wherefore did the Lord so continue to record his will by The cause of the continuance of writing Gods word writing in the Church all that time which was from Moses to the Apostles A. There are the same causes of the continuance thereof as are of the addition of the liuely voice vnto writing For both the condition of the church and the measure of reuelation required the same Q. Why the condition of the Church A. Because the church continually increased and grew as in number so in knowledge Q. What then A. The greater number and riper knowledge do require this that the word be written Q. Why the measure of reuelation A. Because the reuelation of the doctrine of saluation was from time to time made more cleare and manifest euen vnto the times of Christ of his Apostles at which time it was in the end compleate and perfected For it was meete that euery reuelation manifested more cleerely fully should be recorded in writing to this end that it might be surely kept and deliuered to posterities Q. Can ye gather by these things the vse of the continuance The vse of writing of scripture in the Church of God A. Yea truly Q. What is then the vse of it A. To passe by the conseruation of the purity of doctrine the first vse was in respect of the Church for the instructiō thereof as being now in place more ample large in knowledge more perfect Secondly it was in respect of the reuelation of the doctrine it selfe that it might cōprehend and keepe it more fully and cleerely Q. By this vse of scripture or writing which you giue it seemes that this kind of reuelation which is by writing is somewhat more perfect high as that which is best agreeing fitting to persons and things that are more perfect A. It is euen so Q. Thus far then forwriting or scripture now I would haue you declare something vnto me concerning the subiect of this writing of the matter it selfe which is written A. As touching the substance the very same is
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
and to vs most manifest it followeth according to their iudgement that it yeelds light vnto the Scripture not only in respect of vs but also in respect of the Scripture it selfe yet is it in verity but a certaine secondary Scripture and a certaine secondary voice For as they auouch it the voice of the Church is as Gods owne voice sounding from heauen seruing to confirme the voice of the Scripture which now is but mans voice only and to ratifie and make authenticall the very Scripture as being written but by certaine Scribes and published onely by the hands of men This must bee the consequent of their principles or conclusion of their premisses albeit other men be of another iudgment As for our selues like as we denie the conclusion which they inferre vpon the former principles so we reiect also their very principles For we denie refuse their first ground to wit that the voice of the Church is to be accounted the liuely voice of God himselfe and that the Scripture written in the heart of the Church is to be accounted for that scripture which was written by the very finger of God And we affirme that the only propheticall and apostolical scripture is to be esteemed as the liuely voice of God we auouch it I say that this Propheticall and Apostolicall scripture only serueth vs in steed of that scripture which was written by Gods owne finger We adde also that the sacred Scripture is vnto vs a booke of reuelation of those diuine mysteries which were hidden in Gods owne breast from eternitie for this is the very will of God that we attend on him speaking in the scripture as it were in his owne liuely voice They haue saith he Moses and the Prophets Luk. 16. vers 29. that is the bookes of Moses and the prophets And God will not haue this scripture in no lesse account then that scripture which hee wrote in times past with his owne finger in tables of stone The voice of the Church I meane the true Church not the lying papisticall synagogue is but as the voice of the handmaide or as the voice of a crier which is to publish and to proclaime that voice of God full of excellencie speaking in the scripture But the scripture in the heart of the Church that is the Maximes of Gods truth written in the hearts of the faithfull they be nothing els but a certaine secundarie scripture taken out by the holy ghost out of that primarie and most sacred scripture and ingrauen in the minds of men For how much think you of that ful measure of the Propheticall Apostolicall scripture is there taken forth and ingrauen in our minds I say that if all mens hearts were bound together yet all they could not comprehend all those things fully and perfectly which be recorded in the Propheticall and Apostolicall scriptures For the catholicke Church so long as it is conuersant on the earth is not capable of al that light which shineth in the sacred scriptures of y e apostles the prophets Let their first principle be thus beaten downe and their Corolatie or second conclusion to wit that the voice of the Church is most manifest both in it selfe and vnto vs will fall to the ground of it owne accord and so both principles being shaken their conclusion which they inferre is of no strength to stand but must fall away CHAP. IX Of the first proprietie of the sacred Scripture WE are now to proceed and to make it manifest that the holy scripture is of greatest antiquitie and this is the first proprietie The 1. propriety of the scripture most ancient before ascribed to the Scripture Here first we be to find out the diuers acceptations of this word Scripture This word Scripture may be taken either for the matter onely and Acceptation of the word scripture the very substance which is contained in the words and letters or not only for the matter and substance but also for the verie writing it selfe or the forme wherein that substance is expressed and set before vs. Now if by this word Scripture ye vnderstand the verie substance it selfe it is without all controuersie that the Scripture is most ancient because it is the substance of those diuine oracles which not only Patriarches and Prophets haue spoken but also God himselfe vttered which things also were hidden in Gods mind from eternitie But if yee vnderstand by this word not onely the substance but the very writing and in this respect also the scripture may be said to be most ancient For as touching the Propheticall and Apostolicall scriptures in respect also of the writing and manner of reuealing of them as wee said often before it is Gods will that we so esteeme them not onely as the liuely voice of the Prophets and Apostles nor onely as the liuely voice of God himselfe or as a booke written with his owne hand as the Decalogue was set downe with his owne finger in tables of stone but also that we so accept them as the very mysteries and if I may so speake as the verie diuine notions which were ingrauen in Gods owne mind from eternitie To cleare this point a little The veritie kept secret in Gods mind from eternitie was in time manifested manie wayes or in diuers formes for it was reuealed partly by the liuely voice of God himself partly by the voice of the Patriarches Prophets and Apostles to passe by Angels in silence and partly also by the scripture which was written by the Prophets and Apostles The liuely and immediate voice of God did cease long since neither haue we that copie which God himselfe wrote the Patriarches How to esteem of the written word of God also the Prophets and y e Apostles haue ceased to speake the writings only of the Prophets and Apostles remaine to this day Wherefore this we hold as necessary vnto faith that we accept these writings or books first in steed of the liuely voice of the Prophets and Apostles 1 Next in place of the liuely voice of God himself 2 Thirdly of the Scripture written with Gods owne finger 3 Fourthly and lastly as that holy veritie and diuine mysteries 4 which are recorded in Gods owne breast which Oracles being simply without comparison of greatest antiquitie it is very manifest that the Propheticall and Apostolicall scripture is after a sort most ancient For what may be auouched of the liuely voice of God himselfe or of the Oracles of his mind the same in some respect may be said of the scripture supplying vnto vs their defect For Substance of the scripture simply most ancient if I may truly say in some sort the scripture is the liuely voice of God himselfe doe I not as truly speake also in like manner the scripture is most ancient for as much as the voice of God is most ancient But it shall suffice vs to commend the antiquitie of scripture to
now auouch to be only the sacred Scriptures of the old and new Testament Wherefore we plainly conclude the Scripture is most necessarie The Aduersaries oppose themselues against this assertion as against the former and they denie that the scripture is simply necessarie it is necessary say they that is it is profitable or commodious for the well being of a Church but is not so necessarie for the being nor no such thing as without which the Church can haue no being And for this cause do these men denie the necessitie of the Scripture that they may open the doore to their authoritie and traditions that is to their owne dreames which they say be simply necessary and preferre them before the scripture They are easily answered by the rules before set downe For if by scripture they vnderstand the substance of the scripture it cannot be denied that the scripture is simply necessarie but if they vnderstand not the substance onely but also the verie writing in this respect also we haue shewed it by cleere demonstratiō that the scripture is simply necessarie for that it is vnto vs in place of y e liuely voice of God himselfe Wherfore their assertion is false howsoeuer they take this word Scripture either in this sense or the other But they say the Church wanted the scripture neere two thousand yeares all which time religion was preserued by tradition only Therefore the Scripture is not simply necessarie I answer If you vnderstand by Scripture the verie substance of the couenant then your argument followeth not for the substance of the scripture was in those verie traditions whereby the Church was edified and kept But if by this word ye vnderstand the verie writing then I grant the scripture was not extant so manie yeares and I say that it was not then necessarie for that then the liuely voice of God it selfe was heard If they conclude that because it was not then necessarie therefore it is not now necessarie or that it was not necessarie after that God had commanded it and after that it began to be extant surely the consequence is very euill for as ages and times haue changed so diuers formes of reuelation were necessarie Or we may more briefly set downe this controuersie in this forme THe scripture is necessarie not onely for the well-being as Popish Schoole-men speake but also for the being of the Church Et hactenus est simplex necessitas And this necessitie is in respect of time only for there was not a necessitie of the scripture in all ages I vnderstand The word written not necessary in all ages Heb. 1. 1. 2. by the word Scripture not onely the substance of the written word but also the manner or forme of reuelation but this simple necessitie must bee auouched of the substance and forme of reuelation in diuers respects For the scripture as touching the substance of it was necessarie to the Church in all ages but in respect of the manner of reuealing the same it was necessarie for a certaine time only to wit vntill it seemed good vnto Almightie God to teach his church by the scripture ARG. 1. For the Lord God had not giuen his Church the Scripture if he had not thought it necessarie euū for the being of his Church ARG. 2. The liuely voice of God was necessarie in the time appointed for it ergo the Scripture also is necessary in the time the Lord hath decreed for it for there is but one and the same reason of both ARG. 3. It is necessarie that Gods will be reuealed and communicated to the Church at all times in one forme or other either by Gods own liuely voice or by writing or by both but now the liuely voice of God hath ceased therefore now the word written is necessarie The aduersaries deny this absolute necessitie moued hereunto with these arguments following First from Adam to Moses there was no Scripture Ergo. I answer the Lord God thought it not necessarie for all that time But when as the Lord himselfe began to write and that the 2. Pet. 1. 18. 19. 21. holy men of God were acted and moued by the holie Ghost first Prophets then Apostles then the Scripture began to be necessarie euen simply necessary ARG. 2. From Moses vnto Christ Iob and his friends both beleeued and were saued without the Scripture I answer It is most like these also read the scriptures as may appeare by the Eunuches story Act. 8. Next I answer that so manie as were called without the visible Church God dealt with them in an extraordinary manner ARG. 3. They did more attend the traditions of the Fathers then the written word euen in the second age I answer this is false ARG. 4. In the third age there was no scripture of the new Testament extant for a long season Ergo. I answer the Apostolicall scripture beganne not long after Christ Next all that time I grant it was not necessarie but when the Apostles were dead and when their liuelie voice ceased then began it to be necessary CHAP. XIIII Of the sixt propertie of the Scripture and the eight controuersie THE Scripture is perfect containing in it all things necessarie for faith and manners not onely sufficiently but also abundantly for this is the perfection which heere wee doe auouch The sense then of the Proposition is this This kind of reuelation containes all things c. The proofe is this Argument 1. The liuely voice of God contained all articles or instructions concerning faith and manners Ergo so doth the Scripture The reason of the argument is euident for that nothing in respect of substance was spoken by that liuely voice which is not recorded in the Scripture ARG. 2. If the Scripture contained not all things necessarie perfectly then euill were the condition of our Church and of our time which heareth not the liuely voice of anie man speaking by diuine inspiration nor of any prophet or Apostle ARG. 3. The religious and such as be taught of God haue an holy experience of the sufficiencie of the Scriptures and of the fulnesse of it Adde to these arguments these diuine testimonies Deut. 4. Ye shall not ad to the word that I speake c. Reuel 22. If anie shall adde to these things God shall Vers 18. adde vnto him the plagues which are written in this booke Albeit these sayings are to bee vnderstood properly of particular books yet the same reason serues for all books of the canonicall scripture and surely the reason binds more strongly for if we may not ad to particular books how much lesse is it lawfull to adde to the whole Canon Prou. 30. Thou shalt ad nothing to his words This seemes to be vnderstood of the whole Scripture Matth. 28. Teaching to obserue all things which I commanded you Gal. 1. 8. If we or an Angell from heauen shall preach vnto you another Gospel or otherwise then that which we haue preached vnto you
let him be accursed Ioh. 20. These things are written that ye may beleeue c. And as for the iudgment of the Aduersaries in this matter which affirme that the scripture is lame and maimed chiefly note Bellarmine and his arguments for this purpose They teach the scriptures to bee defectiue and weake that we might giue place to their traditions and forgeries wherefore let vs a little consider this matter of Of Traditions traditions The word Tradition is generall and signifieth any doctrine written or vnwritten and so this word is vsed both in the sacred scriptures and in the ancient Writers albeit the Papists affirme that the Fathers vse this word onely to signifie a doctrine not written Testimonies of scripture which cleere the generall acceptation of the word are these Act. 6. 14. And shall change the ordinances which Moses * Quos nobis tradidit Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue vs or which wee had from Moses by tradition 2. Thess 2. 15. Keepe the tradition or doctrine * Traditam doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuered vnto you which ye were taught either by word or by our Epistle The word tradition in Scripture is giuen other whiles to things ncessarie and continuing and sometimes to things not necessarie and temporarie The testimonie which is 2. Thess 2. vers 15. is of necessarie doctrine The place which is cited out of the Acts 16. 4. is of ceremonies for heere the Spirit speaketh of a decree of the Councell holden at Ierusalem concerning bloud and things offered to idols and that which is strangled Of which Act. 15. 28. As touching traditions which concerne necessarie points of faith manners they were first deliuered by the liuely voice of Christ his Apostles and then the short summe of them recorded in bookes as may appeare by that speech of the Apostle concerning the Lords supper 1. Cor. 11. 23. And againe 1. Thess 4. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he giueth rules of an honest conuersation And againe 2. Thess 2. 15. And as touching traditions which be not necessarie but ceremoniall they were either recorded as of Ecclesiasticall rites 1. Cor. 11. 14. or not recorded 1. Cor. 11. 34. Other things will I set in order when I come He promiseth heere to set in order but ceremonies and namely such as did concerne the Lords supper Of ceremonies onely this I wil say they did no way exceed neither were Of Ceremonies Good rules they vnprofitable neither were they deliuered with anie 1 opinion of necessity to bind mens consciences neither 2 were they contrarie to those things which were written 3 yea this I auouch y t there was nothing deliuered by way 4 of tradition or touching ceremonies by the Apostles which had not good ground warrant in Gods word that is in the bookes of the Prophets and in the doctrine of Christ which not long after was written by the Euangelists and Apostles And as for Popish traditions Popish traditions and ceremonies and ceremonies there is no end of them they are vnprofitable they are like old wiues fables all for the most part deliuered with an opinion of necessitie and most of them most repugnant to the Apostolicall doctrine And thus do we distinguish traditions The aduersaries vnderstand by Tradition their vnwritten veritie not that which is no where found written but that which is not written by the first author thereof that is by him which deliuered the same by his owne liuely voice This then the Papists do here professe that they cannot find their traditions in the Scriptures nor proue them by the Scriptures CHAP. XV. Of the seuenth propertie and ninth controuersie THE sacred scripture is the iudge of all controuersies I meane such controuersies as are concerning religion Now there bee two principall controuersies concerning religion the first is of the scripture it selfe who shall be iudge here or how it may be tryed that the scripture is the word of God The second The iudge of the scripture is of the sense and interpretation of the scripture who shal iudg of that or how it may appeare that this or that is the very naturall sense of the Scripture I meane by iudgement here a definitiue sentence pronounced and giuen with such authority as that all men must herein rest By the word scripture I meane not only the substance thereof but also the form of reuelation which is also by diuine inspiration Againe this manner of speaking is improper when we say of the scripture that it is the iudge of controuersies For to speake properly the holy Ghost is the iudge for the iudge must be a person and the holy Ghost he is the third person in Trinity The Scripture therefore is not properlie said to be a iudge but it is the voice and sentence which the Iudg hath giuen the principall instrument or meane wherby y e spirit sets forth his iudgment whereby he teacheth vs and worketh faith in our hearts And the spirit here iudgeth freely in and by whom he pleaseth being not tied to any one kind of men as Pastors Doctors but in and by whom it seemeth good to him Here then three things must be considered of vs First whether the holy ghost be a iudge Secondly whether the scripture be his principal voice wherby he giueth First whether the holy Ghost be a iudge sentence or determineth any question Thirdly whether he iudg in and by any man without difference or respect of persons or be bound to one certaine kinde or sort of men For the first question I answere the holy Ghost is a Iudge first for that he was promised of Christ Io 14. Math 28. Mar. 16. vnto his church at his last departure from the Apostles is giuen as it were deputed Christs vicar on earth both to teach and to iudge c. Secondly for that among other offices of the holy Ghost this is one to iudge But because the aduersaries do not much gainsay this assertion concerning Io. 16. Gods spirit that by him all things are to be iudged and tried and that by him the scriptures are to be interpreted therefore we will be briefe in this point Now for the second point that the holy scripture is the primarie Secondly that the holy scripture is the principall voice of the iudg voice of this iudge iudiciarie and proper to him whereby he begets faith in our harts may appeare by these reasons following First the scripture is the word of God Secondly it is most auncient Thirdly it is most cleere or euident To these I ad the testimonie of the scripture it selfe Ioh. 14. 25. 26. He shall teach you all things and bring all things to * Suggeret remembrance which I haue told you And hereunto may also be added the common experience of the Saints There are other meanes to prooue this but lesse principall among which the testimony of
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
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
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