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
constancie of the Martyrs which daylie seale with their blood the truth of this heauenly doctrine the persecution raised by the enemies of the Church against it the enmitie of Sathan against it and the preseruation of the diuine oracles of God vnto our times and to be short the testimonie of the true Church of God for it All these are without or beside the Scripture and giue vs a secundarie kinde of demonstration whereby the holy Ghost worketh also as it pleaseth him and openeth the eies of our vnderstanding inlightening vs to see and heare God him-selfe speaking and shining in the Scripture But here we be to obserue that the holy ghost doth God rather by these meanes the testimonie of the Church and couersation of the saints prepareth vs to receiue the pretious faith not beget faith in our harts properlie and principallie by this second kinde of externall meanes for the proper and principall instrument of God to breed faith is the very word of God himselfe for it must be necessarilie either the liuely voice of God or the sacred scripture which serueth vs in steede of the liuelie voice of God himselfe but either prepares our hearts only to receiue faith afterwards Io. 4. 1. Pet. 3. 2. 3. wards by the word of God or to confirme the same in some sort beeing already ingendred in our hearts by Gods word For this cause this second kind of meanes sometimes is sent before the voice of God in the scripture whereby the holy Ghost otherwhiles makes mens minds ready to intertaine faith and grace offred This we reade of Augustine for he speaks it of himselfe I would not haue beleeued the gospell but that the authority of the Catholicke Church moued me thereunto by which words he meaneth that when he was a Manichee he was prepared by the authority and testimonie of the Church to beleeue the Gospell Afterwards notwithstanding the same holie spirit which thus prepared him by the testimonie of the Church I say the same spirit did beget faith in Augustines heart by the very scripture of the gospell whereby he did beleeue that the gospell was the verie word of God For this cause he speaks else where of himselfe And let vs follow them saith he which doe inuite vs first to beleeue that which we cannot behold Augustines wordes as yet that being strengthened by faith it selfe we may be worthie to vnderstand what we beleeue not by the relation of men but by the grace of God himselfe inwardlie confirming and inlightening our mindes So the woman of Samaria Io 4. as a member of the Church did by her kinde of preaching prepare the Samaritanes to the faith of Christ they hauing heard Christ himselfe said to the woman We beleeue no longer because of thy sayings for Io 4. 42 1. Pet. 3. 2. 3. Win them with your conuersation which are without the word we haue heard him our selues and know that this is indeed the Christ the Sauiour of the world By which wordes they plainely testified that they were prepared only by the womans testimonie to embrace the faith and that faith was ingendred in their hearts by the powerfull voice of Christ himselfe Wherefore it is cleere that sometimes this kind of meane and argument as is aforesaide goes before faith is begotten in the heart to prepare vs and sometimes this followes faith for confirmation And sometimes also this kinde of argument goes before faith and followes after it it goes before I say for preparation it followes after for confirmation For the spirit teacheth vs many waies applying himselfe to diuers men in diuers Note well Io. 3. manners as it seemeth good vnto himselfe and as mens infirmities do require And here we be to obserue that there is no absolute necessitie of this secondarie kind of argument which is externall and lesse principall to beget faith in vs. For it ought to suffice vs if the spirit teach vs onely by Gods worde but to helpe our weakenes the same spirit addeth the other secondarie kind of argument as Christ plainly teacheth vs Io. 5. where he sayth the testimonie of Iohn Baptist concerning him was not simply necessarie but that God so prouided to helpe their weakenesse and vnbeliefe ver 33. Iohn gaue testimony to the truth but I desire not the testimonie of man Neuerthelesse these things I speake that ye may be saued And that Iohns testimonie was but a secondarie argument only and that Christs owne record of himselfe was the first he sheweth plainly in the words following ver 36. But I haue a greater witnes then the witnes of Iohn for the works which the Father hath giuen me to finish the same works that I do beare witnes of me that the Father sent me And this is our iudgment concerning this argument whereby we proue the Scripture to be the word of God and our answere to the question wherefore it is so as we auouch it What the Papists thinke in this matter it is easily seene How the Papists proue the scripture to bee Gods word by their words and writings Their iudgement briefly is this The meane and principall argument and in a manner the only way with them to demonstrate the scripture to be Gods word is the testimony of the church not only the catholick as they speak but also those of their church which haue preserued the faith as they speake by contiall successions from the Apostles vnto our times and here they vnderstand principally the Popes who as they say succeeded Peter and his chaire These men will haue the Church the iudge and interpreter of all Scriptures from whose iudgement it may not be lawfull for any man to depart for an appeale to any other iudge And they ascribe this dignity prerogatiue to the testimony of the Church because they will haue the Scripture which is written in the heart of the Church to be the principall Scripture and that we account and esteeme of the voice of the Church as the very liuely voice of God himselfe as if God now spake first principally in his Church and by the voice of his Church If they will haue it so that the voice of the Church bee the primarie voice of God and the primarie Scripture of God it is euident that they deeme the greatest light we haue is to be found in the voice of the Church and the same to be most cleere and demonstratiue not only to vs but also in and by it selfe and therefore that this light inlightens the sacred Scripture not in respect of vs only but in respect of themselues also For which cause one of them hath said that the The blasphemy of Papists Scripture is of no more validity without the authority of the church then AEsops fables For the voice of the church being vnto them the primarie voice of God in all respects for as much as it is liuely and vocall and for this cause both by nature
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
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
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
said to be resident in them as to sanctifie them and to stir them vp vnto good and as a Ladie to gouerne them Whereupon it is said After that by faith he had purified their harts Now that faith belongs to the mind it is apparant by those titles which are giuē to faith euery where in the Scripture as whē it is called knowledge vnderstanding sight as whē it is said We see now in a glasse And that it is in the will it is euident by that which is said Ro. 10. 10. For with the heart man beleeueth vnto righteousnesse And Eph. 3. 17. that Christ may dwell in your hearts by faith for the seate of the will is attributed to the heart Furthermore the names whereby faith is termed in the Scripture doe sufficiently conuince that the seat of it is not only in the mind but also in the will and heart as when it is called an apprehension and when it is termed a certaine embracing and such like names which signifie the office of the heart and will Thus farre of the subiect of faith Now let vs come neerer to the nature thereof and to the parts of the nature of it The first part of faith is the knowledge or vnderstanding of the mind whereby the mind doth plainly vnderstand some sentence or proposition of the Gospell and by name that proposition which is in the syllogisme of the Gospell which we alleaged before for the proposition of that syllogisme is as it were an abridgment of the whole Gospell From this part as the principall namely knowledge faith is named euerie where in the Scriptures The second part of faith is the iudgment or as it is commonly called the assent of the same mind Of this iudgement the scripture speaketh euery where as 1. Cor. Parts of faith 2. 15. The spirituall man iudgeth all things 1. Ioh. 4. 1. Trie the spirits whether they be of God This iudgement is twofold the first of truth the second of goodnes The iudgment Iudgment twofold of truth is when the mind assenteth to the proposition of the Gospell that it is true of this iudgement see Ioh. 3. 33. He that receiueth his testimonie hath sealed that God is true 1. Tim. 1. 15. This is a faithfull saying and worthie by all meanes to be receiued c. To conclude this iudgment of truth is gathered out of all places of Scripture wherein there is mention made of the truth of Gods word The iudgement of goodnesse is when the mind assenteth to that thing which is in the proposition of the Gospell that it is good and therefore to be followed For it must be knowne that all the propositions of the Gospell The sayings of the Gospel be practicall be practical as they say in the naked speculation and contemplation of which none must set vp his rest but they are to be drawne out into the manners and life euerie day Of this iudgement of goodnesse ye haue that Rom. 7. 16. I consent to the law that it is good 1. Cor. 1. 18. The preaching of the crosse is to vs which are saued the power of God And in the same chap. vers 24. We preach Christ to them which are called the power and wisedome of God And thus much concerning the twofold iudgment which as we haue said must be of the generall proposition of that Euangelicall Syllogisme of both which this last of all is to be held that it is not only general but also speciall whereby I do iudge that those things which are spoken in the Gospell are true of me and good to me For as we said before those things which are published in the gospell are to be vnderstood to be spoken specially of mee and of thee And this special iudgement is properly that which is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance After this followes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence which belongs to the heart and will whereof we will speake in the next place There followeth therefore in the third place the choice or hold-taking of the will which is when any one doth with his will or heart peculiarly apply to himselfe that The third point of faith which he hath iudged first true then good not onely in generall but also in speciall This apprehension or application is in the Assumption or conclusion of that syllogisme of the Gospell alleaged before by vs. For after that the mind hath seene and iudged the proposition of that syllogisme then the will of euery one doth particularly apply vnto himselfe in the assumption and conclusion those good things which that generall Proposition did concerne Of this apprehension ye haue 1. Tim. 6. 12. Lay The apprehension of faith hold on eternall life Phil. 3. 12. I follow if I also may apprehend it 1. Tim. 1. 15. This is faithfull saying and worthie by all meanes to be embraced by vs. To conclude this third part of faith is to be vnderstood in all those titles wherby the choise of the will is signified in the Scripture From this part faith is termed a speciall confidence or trust for the nature of faith is chiefly seene in it These things thus declared it will be easie to gather a definition of faith For Faith in Christ with all his benefits Faith defined as he is offered in the word and Sacraments is first aknowledge of the mind then an apprehension of the will or heart In this definition we haue first the obiect of faith then the subiect of it thirdly the parts Vnder the knowledge of the mind I vnderstand also the iudgement or assent of the mind and that twofold whereof we haue spoken afore It is to be knowne that faith thus defined by vs is improperly taken for the function and worke of faith seeing faith is properly an infused habit as they call it or an holy qualitie first of the mind then of the will or heart Now this quality in the mind what is it els but that light of which the Scripture speakes euery where Ye were once darknes but now ye are light in the Lord Ephes 5. 8. The eyes of your minde being opened that ye may know what Faith a light is that hope of his calling Ephes 1. 18. God which commanded that the light should shine out of darknes is he which hath shined in your hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 2. Cor. 4. 6. But God hath renealed those things vnto vs by his Spirit for the Spirit searcheth all things euen the deepe things of God 1. Cor. 2. 10. And this light ofy e mind which is the first part of faith seemeth to be not onely a restoring of that natural light which was impaired in Adams fall but also a certaine supernatural light put into the mind by the Spirit of Christ to this end that the mind might behold and see those things which excell