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
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
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
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
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
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
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
answered by that which is before shewed For this ambignitie and flexiblenesse is not to be imputed to the scripture which is giuen of God by diuine inspiration and serueth vs in steede of Gods owne voice but must be ascribed either to the ignorance or malice or malapertnesse of men who either cannot apprehend the simple true sense of scripture or malitiouslie peruert and turne the same into a strange sense Here they obiect that the scripture is full of tropes allegories Ob. parables words of diuers significations amphibologicall sentences visions all which haue their ambiguity I answer that this matter may the better be cleered we are to looke a little more soundly into it The A. ambiguity which is contrarie vnto simplicity being in the words and not in the matter for the words are ambiguous and not the matter Let vs reduce all ambiguity 5. Principall heads which is in the words vnto 5. principall heads For first there bee simple or common words of diuers acceptations secondlie there bee tropicall or figuratiue words thirdly there be whole speeches or sentences which carry a doubtfull signification fourthly there be allegorical speeches consisting of the continuation of tropes fiftly there be also typicall words and sentences concerning types and figures Of all these this I say generally that in all such places the holy Ghost hath but one only simple sense and meaning For as touching words of diuers significations if any such words be found in scripture in the originals Hebrue and Greeke as that can not be otherwise but there must be such in the scriptures first I say that such words haue but one signification only in such places and that the holy Ghost purposeth and intendeth but one thing by them For the holy Ghost desireth not to vse any fallacion or sophistication Next I answer that wee may deprehend that one signification and that one plaine How to vnderstand a doubtfull worde Phrase or sentence in scripture meaning of the word we desire to finde either by the drift of the holy Ghost in that place or text where any such word is or by conference of other places of Scripture where the like worde is to be found or by other Scriptures expressing the same sense and matter in other words or by obseruation of Grammaticall accidents accents points or pricks and such like And where we find tropes and words borowed and drawn from their proper and natiue signification in any text of scripture I say that there such words are vsed by y e holy ghost purposely to expresse in a more significant and liuely manner but one sense and meaning As where it is saide this is my body by the Metonymie which is in the word body the spirit speaketh more significantly then if he had said This is a signe of my body For by that metonymicall phrase the holy Ghost plainly auoucheth the sacramentall vnion which is of the signe and of the thing signified Next I say if the trope seeme somewhat obscure and strange that ye may finde the signification of the same trope by a word of proper signification either in the same scripture or in some other scripture where the like trope may be found If ye meet in scripture with a sentence seeming ambiguous A sentence in scripture seeming ambiguous first be wel assured that Gods spirit doth not purposely speake doubtfully as sophisters do but hath euer one single and plaine meaning but men doe both giue and receiue an euill construction of the context either ignorantly or malitiously Next I say that other places of scripture do more cleerly set forth the selfe same matter Finally if you find allegories in scripture of them this I affirme that first they serue for illustratiō next that they haue but one signification or sense and the same is either manifest and needeth no further exposition or if it be obscure it is more cleerly expressed some where else in the scripture And as for scriptures concerning types I say of them also first that they haue but one signification and A typicall speech in scripture signify types only and not also the matters signified by them next that one very sense of the types is applyed to signify another thing that is the body it self for the types themselues cary in them the signification of the things signified and shadowed by the types and not the words themselues which are vsed to set forth the types for in that historie recorded Gal. 4. this name Sarah signifieth Abrahams wife that is the type only next the type signifieth the couenant that is the thing shadowed figured and signified by the type And thus farre of the third property and fift controuersie CHAP. XII Of the Fourth propertie and Sixt controuersie THis we say also cōcerning the sacred scripture that it is most effectuall most liuely and most vocall sounding to euery man an answer of all things necessarie vnto saluation The life which here I vnderstād is not any fleshly or carnal life as the life of man but that spirituall life as the life of God and by a liuely voice I meane a spirituall voice speaking not so much to the eare as to the minde of man For first if ye respect the substance of this diuine reuelation this which I auouch is without all controuersie For the scripture containes in it the word of God which is liuely powerfull c. Heb. 4. Next in respect of the forme of the reuelation thereof that is the very writing of God this is euident in like manner for it was giuen and written by diuine inspiration and whatsoeuer is of this kinde must necessarily be in it selfe both liuely and spirituall Againe this Scripture is vnto vs if not the liuely voice of God yet certainly in stead thereof For we haue none other liuely voice of God but this for as for the voice of the Church pastors and teachers in the Church the same may erre neither may it properly be called the voice of God The voice of God we must auouch of it that it is a liuely voice ergo c. Thirdly the very Scripture speaks of it selfe as hauing a liuely voice as we may reade Rom. 9. The Scripture saith c. Againe Esaias Scripture is said to crie concerning Israel Rom. 9. 27. Fourthly so many as propound questions of any matter necessarie to saluation be sent to it Esaie S. Should not a people inquire at their God from the liuing to the dead Turne rather to the law to the testimonie If they speake not according to this word there is no morning light in them Againe the Sonne of God himselfe so often as any propounded questions vnto him of the law of diuorcement of the Sabboth of the Messias of regeneration and of the resurrection or how to attaine eternall life he alwaies gaue them answer out of the sacred Scripture and euer he sends such as moue any such doubts vnto the Scripture How
readest thou saith hee and haue ye not read Haue ye neuer read How is it written Againe the Apostles of Christ for all their assertions bring proofe and testimonies out of the old Testament Apollos was a man mighty in Scriptures He strongly confuted publiquely the Iewes with great vehemency shewing by the Scriptures that Iesus was that Christ Act. 18. 24. 28. The men of Beraea receiued the word with all readinesse and searched the scriptures daily whether those things were so Act. 17. 11. Thus the primitiue Church and the fathers refuted heresies by the Scriptures To conclude this point most memorable is that worthy fact of Constantinus the Great who propounding the Bible to the Fathers assembled in the Nicene councell spake on this manner Here I set before you the writings Euangelicall of the Apostles and the sanctions of the auncient Prophets which can informe vs concerning the sacred law of God To beat back therefore the dint of the sword of the aduersarie let vs learne how to answer all obiections of the aduersarie out of the words which are giuen vs of God by diuine inspiration Lastly this I haue said that the Scripture is in it selfe liuely and vocall for as concerning deafe and dead men that is the naturall neuer taught of God vnto such I say it is but as deade mute Here the aduersaries blaspheme and reply saying that y e sacred scripture is but as a dead letter mute and not able togiue answere to any man not able to decide questions and controuersies in religion And contrarily they glory that the voice of the Church which proceeds from the Scripture as they speake which is in grauen by Gods own Spirit in the hearts of men they boast I say that this is vocall and able to answer the demaunders of all questions appertaining to saluation that this cannot be wrested nor peruerted but euer abides the same in al respects The answer to this calumniation and blasphemy is cleere of that which is before shewed for we made it cleere and manifest that the sacred Scripture is most liuely and vocall in it selfe And whereas controuersies are not so soone decided by the Scriptures the cause is not in Gods word but in men which be either so naturally blind and dull that they cannot heare vnderstand the Scripture speaking answering yea crying in their eares or they be so malitious and obstinate that they will not heare and vnderstand yea that they will full often against their owne conscience wrest the voice of the Scripture into another sense and that to their owne perdition Wherefore we conclude this point that the scripture is in it selfe 2. Pet. 3. and by it selfe most liuely and vocall And further we be to remember that to the end it may speake as a liuely voice vnto vs and to the end we may vnderstand it concerning all controuersies in religion we must vse the meanes before mentioned our very Grāmar Meanes to be vsed for the vnderstanding of the scripture is one speciall instrument for this purpose For our eies eares are opened by such meanes to vnderstand the Scripture and to attend vnto Gods voice speaking in the scripture if it shall seeme good to the holy Ghost to worke effectually by them in our hearts and minds If so be that the spirit worke effectually by the aforesaide meanes then the Scripture shall answer to all controuersies concerning faith and religion with a more cleere liuely intelligible and distinct voice then all the men in the whole Church shall answer who can auouch nothing sound and certaine vnlesse first they haue receiued it from the mouth of the Scripture and answer in the verie words of the scripture For whereas these men say the voice of the Church is liuely and vocall heard of all men and cannot bee peruerted and wrested To this I answer first that the voice of the Church as is aforesaid doth depend on the voice of the scripture Next that the voice of the Church is subiect to errours and change so that they may this day answer one thing and to morrow another and this serues no better in a manner then a Lesbian rule to decide controuersies concerning faith religion As for the church of Rome they haue so long and so corruptly answered concerning faith and religion that they haue caried the world from the truth to lies and errours and infinite heresies that there is now no cause wherefore these men may so put forth to sale the voice and sound of their Church which is become so corrupt and adulterous CHAP. XIII Of the fift property of the Church and of the seuenth controuersie NOw it resteth that we proue that the sacred Scripture is simply most necessarie Here then I say that if by Scripture yee vnderstand the substance and the verie matter contained in the words written it cannot be denied that the scripture is so necessarie that without it there can be no Church in earth for the church is borne and bred not Fift propertie Scripture is most necessarie of mortall but of immortall seede which is the word of God 1. Pet. 1. 23. But if ye vnderstand by the scripture the verie writing and forme of reuelation I say that in this respect also it is so necessarie that without this there cannot be a Church For the liuely voice of God is simply necessarie The scripture after a sort is the liuely voice of God therefore simply necessarie I graunt it that when as the liuely voice of God did sound and was heard in the Church this writing and this forme of reuelation was not then so necessarie but when as God did cease to speake and that the scripture came in place of Gods own voice then the scripture was no lesse necessary then the liuely voice of God For the voice of God must euer be in the Church that the church may haue her being and may continue on the earth yea this voice must be heard by the Church either by it selfe or by that which may best supply the want of the liuely voice of God Before Moses time this voice it selfe was heard after his time this voice sounded and spake in and by the voice and writings of Moses and the Prophets When Christ was come his owne liuely voice was heard After Christs ascension for a time the 2. Cor. 5. 19. 1. Pet. 2. 19. preaching of the Apostles and the bookes of the old Testament were receiued for the liuely voice of God himselfe and of his sonne Iesus Christ Then followed the Apostolicall Scripture which together with the holy scripture of the old Testament continue in the Church to supply not only the liuely voice of the Apostles but also of God and of Christ himselfe By the premisses it is euident y t it is simply necessary at all times that the liuely voice of God sound euer in the Church of God either by it selfe or by this supply which wee
Christ which notwithstāding hold I know not what freedom of will that our meritorious works do cōcurre in our votion iustification glorification with the grace of God For as touching our calling although they confesse this to be true that preuenting grace as they speak doth so preuent or preoccupy vs euen then when we thinke nothing of the grace of God or of preparing our selues to receiue grace but being as it were a sleep in sin yet they do ascribe to free-wil that affiance which we giue vnto faith wherby we assent vnto preuenting grace admit y e same as though we had any actual free-wil or self power as they speak to receiue the grace of God We do grant some power or freedome of wil wherby it inclines after a sort vnto that which is is good I vnderstand a power of the matter but wee do vtterly deny that men by nature haue any actual free-will or that we haue a selfe power to do that which is good as it is good That selfe or neere power of will or liberty of will to good I define to be that liberty in the will which is by the essentiall forme of Potentia propinqua holinesse or by the image of God which is imprinted in the will as may appeare in the Chap. of free-will before handled Therefore wee hold and teach that in receiuing the first grace our will stands before God meere passiuely and not actiuely that is when the free grace of God preuenteth it we say it hath a power vnto good but the same to be of the matter only as schoolemen speak passiue which they call a remote power Againe we auouch that the same power is made actual by meanes of diuine grace preuenting vs y t is by the working of the holy spirit who taketh possession as it were of vs by the preaching of the Gospell whereby the holy Ghost doth renue our hearts inspiring that life of God into vs frō which we were before altogether strangers as it is writtē Eph. 4. 17. 18. 19. creating in vs againe that image of God which was lost that image I say of holinesse true righteousnesse As touching our iustification where our aduersaries do affirme that it is two fold terming y e 1. habituall the 2. Popish iustification actuall they say that we are prepared by our free-will to the 1. iustification as by a principal agent by the grace working together with the same But as for the 2. iustification that they place in works proceeding from free wil from our first iustificatiō which they cal infused grace And here they ascribe life euerlasting to the merit of this 2. iustification which dooth consist in the workes of our free-will and of infused grace as they call it Hence we may see that they do not attribute to the only grace of God any of the former benefits neither iustificatiō nor vocatiō nor glorificatiō nor any of those spiritual graces which God in time giues to his children But they do part them betweene Gods grace free-will and mans merit Finally if any comparison be made between God vs concerning the conferring of these benefits we shall Note find them to ascribe more to vs and our free-will our works then to the grace of God But we haue written somewhat of this before in the chapters of our effectuall calling of repentance of free-wil Therefore I refer the reader to these places and here I end this matter Thus far then haue we spoken of this common place of our effectuall calling which because it comprehendeth vnder it many other points of diuinity it may be wel reckoned amongst the most generall heads of Theologie OF THE MEANES WHEREby God from the beginning hath reuealed both his couenants vnto Mankind Question HOW many waies are there whereby God from the beginning hath reuealed all his will that is Kinds or forms of reuelation the doctrine of both couenants of works grace vnto mankind A. They are two Q. Which be they A. The first is a liuely voice the second is the Scripture Q. What callest thou a liuely voice A. The first meanes of reuelation whereby God partly by his owne mouth and partly by men hath manifested VVhat is meant by a liuely voice the whole doctrine of both couenants to his church from time to time Q. What were the instruments of that liuely voice from the beginning A. First God himselfe spake sometimes by his Sonne in VVhose it was the forme or likenes of man appearing to the Fathers sometimes by his spirit inwardly in the heart Secondly the liuely voice of Angels was heard Thirdly the liuely voice of men first of the Fathers then of Moses and the Prophets after that of Iohn the Baptist vntil Christ Then lowed Christ himselfe manifested in the flesh Last of all the liuely voice of the Apostles of Christ Q. This kind of reuelation which was by a liuely voice of al The quality of it these whom you haue named was it by inspiration and altogether free from error A. Concerning the liuely voice of God himselfe of Christ and of the Angels there is no question and as concerning men whose liuely voice God hath vsed from the beginning of the world hitherto in reuealing his wil to his Church they truly albeit they were sinfull men and in part onely regenerate notwithstanding in the deliuery of the doctrine of the truth of both couenants they were so extraordinarily gouerned and inspired with the Holy Spirit of God that they could by no meanes erre Q. Doest thou meane then that all men as manie as haue beene from the beginning of the world hitherto by whose mouth God hath-spoken to his Church were men extraordinary endued with extraordinary gifts of the holy Ghost confirmed by miracles A. I meane euen so for prophecy in times past came not by the will of man but holy men spake as they were moued by the spirit of God 2. Pet. 1. 2. Q. At what time began this liuely voice in the Church VVhen it began A. It began euen in the first creation of man Q. How long hath the liuely voice of God and men who could not erre in deliuering the doctrine of the truth continued Continuance of it in the Church of God A. It hath been from the beginning of the world euen to the death of the Apostles all which time there was almost no age wherein at least some one holy man of God was not extraordinarily stirred vp who could not erre in deliuering the doctrine of the truth Q. Why doe you say almost was there anie intermission at all A. Truly there was but I will name onely some more notable intermissions which may be gathered out of the holy scriptures First in the age of the Patriarches it is obserued that there was an intermission in Terachs time who was the Father of Abraham for albeit he retained some grounds of
truth receiued from his Fathers notwithstanding he became an Apostata and an Idolater as is manifest by the historie Next there was an intermission also when the people liued in Egypt for from the death of the Sonnes of Iacob euen to the departure out of Egypt Ezechiel testifieth Chapter 20. that al the people were fallen frō God to the Idols of the Egyptians Lastly there was an intermission from Malachy the last of the Prophets vntil Iohn Baptist in all which time no Prophet was raised vp notwithstanding the word of God was cōtinued amongst the people of y e Iewes by high Priests and the ordinary ministery but not without corruptions so that at the comming of Christ for the more part the doctrine of truth was now corrupted Q. Ought not the liuely voice of God which is not subiect to errour bee continued in the Church vntil the comming of VVhether a liuely voice not subiect to error continues til Christ Christ because you said that this liuely voice did continue in the Church till the comming of the Apostles only A. The liuely voice of Christ continues in the Church I confesse but not the liuely voice either of God or of extraordinary men such as were the Fathers Prophets and Apostles but only the liuely voice of ordinary men of pastours and doctors who both may erre do erre whensoeuer they depart neuer so little from the prescript word of the Prophets and Apostles Q. But God hath giuen a greater measure of his holie spirit to his Church which now is vnder Christ then euer he gaue to the old Church Therefore if in the old Church there was a liuelie voice which could not erre how much more shall there be now in the Church of Christ a liuelie voice which cannot erre A. It is true indeed that together with this full reuelation which is cōtained in the writings of the Apostles a more full spirit was giuen to the Church of Christ which now is then was giuen to the the old Church But hence it followeth not that either the Church or the Pastors and doctors in the Church are so gouerned with that Spirit that they cannot at all erre in deliuering the truth For this was the extraordinarie gift of the holy Ghost which was giuen but for a time but the gift of the Spirit which was giuen to the Church of Christ since the times of the Apostles is ordinarie and perpetuall to wit the gift of sanctification illumination and regeneration Q. The Church then which now is seemes to be in a worse case then the old Church was which had the liuely voice of God of men which could not erre A. That doth not follow for this Scripture of the Prophets and Apostles which nowe the Church hath doth not erre in doctrine and containes also a most full and most cleare reuelation of the truth Q. Albeit I should graunt the condition of our Church to better then of that old Church which was before Moses and which had the tradition and vse onely of the liuely voice and that verie imperfect and obscure notwithstanding I see not how the Church was not in better case which was after Moses euen to the comming of Christ as hauing not onely the vse of tradition and of a liuelie voice but also of the Propheticall Scripture as a light shining in a dark place A. Truly that Church had both that is both the sound of a liuely voice and of the Scripture and written word of God but neither perfect and absolute But this Scripture which our Church alone hath containes a most full and plaine reuelation for euen one forme or maner and kind of reuelation which is perfect and full must be more excellent then two which are both imperfect or which containe an imperfect reuelation of the truth Q. But there is no man who would not say it were better with this our Church if it had some liuelie voice which in speaking and answering to all controuersies might not erre A. They haue Moses the Ptophets and Apostles that is the writings of Moses of the Prophets and of the Apostles and those truely not onely sufficient but most perfect whēce only if they cānot learne the truth by thē and decide and end all controuersies they will not be instructed with the liuely voyce of anie extraordinary man howbeit as I haue said before the liuely voice was to continue onely so long in the Church as some thing was wanting to the full declaration of the mystery of Christ So that if now there should be any need of the liuely voice either of God or of some extraordinarie man in the Church of Christ that truly should plainely argue that the reuelation of the truth and mysterie of Christ is not perfect as yet nor accomplished Q. You conclude then that since the Apostles time there hath beene no liuelie voice heard in the Church which could not erre A. Yea truely Q. Whie did a liuelie voice not subiect to errour continue in the Church all that time which was from Adam to the Apostles A. To speake nothing of the will of God with the which alone we ought to rest contented first the condition of the Church did require this continuance then the measure of the reuelation that then was Q. Whie the condition of the Church A. Because the visible Church in all that time which was from Adam to the Apostles was both in place more streight as being shut vp in one family or in one nation was by reason of age weaker or not so wel growne For the Church before Christ if I may so speake was either as a child or as a young man Q. What then A. The liuely voice doth more easily reach or extend it selfe to a Church which is in place more streight and to the Saints fewer in number the church being as yet vnexpert by reason of the age of it and lesse growne had neede of the liuely voice of a teacher none otherwise then children haue neede of the liuely voice of a maister who as it were stammereth with them but after the comming of Christ when the Church was sufficiently instructed by the liuely voice of Christ and of his Apostles and now come to mans estate there was no more heard anie liuely voice either of God or of men extraordinarie Q. Whie did the measure of Reuelation require this A. Because all that time which was from Adam to the Apostles there remained as yet some thing more clearely and more manifestly to be reuealed and the reuelation of the doctrine was in seuerall ages made more manifest still as pertaining to the substance of it and so long as some thing remained to be more clearely reuealed so long a liuely voice was to continue for euerie new reuelation ought first to begin with a liuely voice Q. Seeing that the last and most full reuelation was by the liuelie voice of Christ and his Apostles hath there euer since
beene heard anie liuely voice either of God or of anie extraordinarie man A. None at all Q. Do you gather by these things which you haue spoken concerning the causes of the continuance of a liuelie voice in the Church what was the vse of it heretofore in the Church A. Yea truly for the vse of it was first in respect of the Church it selfe to giue it instruction while it was yet so small for place and so young in knowledge next in respect of reuelation to deliuer it from time to time more cleerly and euidently vnto the people Q. By this vse of a liuelie voice which you haue here mentioned it seems that this kind of ruelatiō which was by a liuely voice was the more simple and the more familiar and the more imperfect and therefore the more fit for persons and things that were of like imperfection A. It is euen so as you haue said Q. Hitherto I haue heard you speake concerning a liuelie voice now I would heare something of you concerning the subiect of it what say you then was taught all that time by a liuely voice A. In al that time and in euery age the selfe same and the whole truth of God was deliuered by a liuely voice The subiector master of the liuely voice Q. Wherefore then said you that the perfect manifestation of that mysterie of godlinesse was not accomplished till the Apostles time A. By that fulnesse perfection I vnderstood not the substance of the doctrine it selfe but the quality that is the clearenesse of one and the same doctrine For the mysterie of Christ was in the Church and was manifested in some measure from Adam vnto Christ and the Apostles but if the comparison be made of times it may be said to be shut hidden in all ages before the comming of Christ Q. Was the paritie of the heauenlie doctrine sufficientlie conserued and kept by a liuely voice A. The historie shewes plainely that the doctrine deliuered by liuely voice was often corrupted and adulterated Q. How then was it restored It seemed good to God afterward by new reuelations to restore the puritie of his word decayed to conserue and keepe it and to giue a more full declaration of it Q. Was the puritie of doctrine sufficientlie preserued and kept so A. Not so verily and therefore it seemed good to God at length to adde hereunto the written word Q. Are there no other causes of writing the holie Scriptures A. There are for first the condition of the Church required that the Scripture should be added vnto the liuely voice and next the measure also of reuelation Q. Why the condition of the Church A. Because at length in Moses time the Church began to be both in place more large as being spred throughout a whole nation and to grow greater and riper in yeares for the time from Moses vnto Christ was as it were the time of the midde age or young yeares of the Church Q. What then A. The written word therefore was first in respect both of place and ripenesse of age for both a whole nation is more easily taught by writing then by voice and the age which is more ripe is more capable of that doctrine which is deliuered by writing that is by that kind of reuelation which is not so familiar and simple and by writing doth more easily conceiue any mans meaning Q. Why doth the measure of reuelation require the written word A. Because whereas before Moses the reuelation of the mysterie of godlinesse was small and very obscure it seemed not good to the Lord to cause it straight waies to be written to the intent it might be kept for posteritie But when in Moses time the Reuelation began to bee much more cleare then before then it seemed good vnto God to commit it to writing to the intent it might be reserued and remain for those which should come after For that which is more perfect and full that wee are to write to this end that it may remaine both for vs and our posterity but that which is more imperfect that we doe not esteeme worthy the writing or to be reserued vnto posterity Q. Before you go anie further I would haue you declaare vnto me the ages of the Church where of you haue so oft made mention A. I will so do Q. How manie ages then say you are there of the Church A. Three the first was from Adam vnto Moses which was the infancy and childhood of the Church the second from Moses vnto Christ which was the youth or middle age of the Church the third from Christ and his Apostles euen vnto the end which may be called the ripe age of the Church if it be compared with the ages past for otherwise we are not men growne vntill we bee gathered together with Christ our head in heauen Q. Do you meane then that God had respect alwaies of these three ages in his proceedings with his Church A. I meane so indeed for that I may so speake hee hath tempered these three things proportionally to these three ages of the Church to wit first the measure of reuelation secondly his holy Spirit thirdly the manner of reuelation Q. Declare I pray you more particularlie what you haue said A. To the infancie and childhood of the Church he gaue the least measure of reuelation to wit first the first principles of religion onely Secondly the least measure of the holy Spirit to wit that which was proportionable to the reuelation Thirdly one onely kind of reuelation which was by liuely voice as being the most fit for the instruction of infants and of such as were weake in the faith Q. I vnderstand what you saie concerning the first age of the Church now I would haue you speake concerning the middle age which you call the youth of it and to applie these three things mentioned to it in like manner To the middle age of the Church he gaue first a greater measure of reuelation Secondly so to speake a greater portion of the holy Spirit Thirdly a double kind of reuelation the liuely voice and the Scripture The liuely voice I say because as yet it was but weake and the written word because it was in age better growne and so more capable in some sort of the word written for God hath tempered these two kinds of reuelations together and of both hath made a middle kind of reuelation according to the time and age which wee call the middle and as it were the temperate age Q. You haue spoken of the first second age of the Church now I pray you speake of the third A. To the third age of the Church which I call the manly or ripe age he gaue first a full measure of reuelation Secondly a most plentifull effusion of the holy Ghost Thirdly both those kinds of reuelation and that now truly containing a full and perfect reuelation hee taught it by liuely voice for a certaine
written which was before deliuered by the liuely voice Q. I pray you speak in order vnto me of the subiect or argument in scripture written first by God himself secondly by mē by Moses the Prophets and Apostles A. I will do so Q. What then hath God written A. The sum of the doctrine of the couenant of works of the law euen the very same which he had deliuered first by a liuely voice to the Fathers and to Moses Q. What hath Moses written A. All the celestiall doctrine which he had receiued partly of the fathers by tradition partly of God himselfe Moses books who spake mouth to mouth with him for so the scripture speaketh partly he had learned of the holy Ghost by an inward inspiration to speake in a word whatsoeuer had happened to him and to all the people in his life time for the space of 100. and 20. yeares all these things he committed to writing and gaue to the people Q. Did Moses then write what soeuer true doctrine was deliuered from the beginning of the world to that time A. Moses omitted no point of true doctrine which at any time had bene deliuered concerning either faith or manners for from the beginning vntil that very time one and the same doctrine of truth as touching the substance was taught full and whole in all ages The difference only was in the measure of the reuelation of it that it is accidentall Moses deliuered this doctrine fully and wholy by liuely voice more cleerely and manifestly then euer before then after this it was recorded in writing Q. What did the Prophets write who followed Moses euerie one in their time and order A. The same and all as touching the substance which Moses had written before the difference only was herein that euery one by reuelation did adde a more cleare manifest interpretation as the bright morning starre did approch more neere Q. What haue the Apostles written after the Prophets A. All and the same which from the beginning of the world in al ages before them was both by liuely audible voice deliuered and written they first also by a liuely voice deliuered the same and after committed it to writing Q. Doe you then make no difference betwixt the writings of the Prophets and of the Apostles A. In the matter and substance none in the clearenes and perspicuity thereof very great for the scripture of the Apostles conteineth the same reuelation of the mystery which was declared from the beginning of the world but most fully and most clearely Q. I haue heard you speake concerning both kinds of reuelation considered without comparison now I would haue you to compare together the liuely voice writing that by comparison it may appeare whether is of greater dignity authority A. I will compare them together the liuely voice and scripture are compared either in respect of substance and matter is selfe which is reuealed by these meanes or in respect of the kinds of y e reuelatiō of it If cōparison be made in regard of the matter or substance they must needes be both equall alike seeing that the matter in either is one and the same but if you compare the kinds of reuclation together it cānot truly be denied but that the first better place is due to the liuely voice seeing that the liuely voice is both in respect of time more auncient was before the organs or instruments thereof for the mouth is an instrument more worthy to be preferred before the hand and is a kind of teaching more familiar more fit for the capacity of such as are more rude ignorant Albeit also in some respects writing is to be preferred before the liuely voice For it is a more perfect accurate kind of reuelation fit to instruct those that are more perfect to keepe the truth more firmely In the meane while it cānot be denied but y t in other respects they are both alike for they haue both spoken written the same thing in the same manner to wit as being guided moued by the holy Ghost inspired of God 2. Pet. 1. 21. 2. Tim. 3. 16. To conclude seeing that now the liuely voice by the wil of God hath ceased and in the place of it the scripture hath succeeded so that whole dignity of the liuely voice before mentioned is and ought worthily to be ascribed and referred vnto the scripture or written word of God Q Doe you meane then that the Prophetical Apostolical scripture ought to be now in as great account with vs as the liuelie voice of God himselfe and of extraordinarie men was in times past A. I meane so and in his kinde of reuelation alone I willingly rest as in that which came by inspiratiō from God so long vntill I shall heare at his glorious comming that liuely and most sweete voice of Christ my Sauiour when he shall say to them who shall be at his right hand Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world To whom be all praise for euer Amen To God only wise be praise through Jesus Christ for euer Amen