vnto vs no lesse certaine and firme then if we heard God himselfe speake or did behold and reade the verie mind of God yea the very diuine oracles written in Gods owne breast but now we haue not the liuely voice of God now we see not the secret mind of God therefore it must follow that we haue something to supply the want of the liuely voice of God euen meanes to reueale vnto vs the secret mind of God and nothing can do this but the sacred Scripture therefore Gods holy written word is and must be vnto vs as the verie voice and as the verie mind or wil of God himselfe manifested vnto vs. The fourth reason The Scripture containes all those things which God hath spoken in elder ages and what God himselfe hath decreed in his secret counsell so farre as is meete for vs to know concerning our life and saluation Ergo c. Thus far of the immediate word of God The mediate voice of God we call the voice of the holy and true Church of God for albeit men speake yet the word spoken is the word of God himselfe Here the aduersaries rise vp and contend that the voice of the Church must haue the priority of excellencie and that it supplieth the want of Gods liuely voice and the manifestation of his mind rather or better then the Scripture for say they the voice of the Church is a Popish Obiection cōcerning the testimonie and the authority of the Church before the Scripture Scripture written not with the penne of any Scribe but by Gods owne finger in the heart of the Church therefore the voice or testimonie of the Church ought to bee accounted the principall voice of God For it is a liuely voice proceedings from the liuing heart of the Church wherein God hath ingrauen all truth with the finger of his owne Spirit whereas the Scriptures of the Prophets and Apostles albeit they were deliuered and spoken by God himselfe yet they were not written by Gods owne hand but by the Prophets and Apostles which were the pen-men Again they were not written in y e liuing hearts of men but in papers and books or tables Hence therefore it followeth that this scripture which is found in the heart of the Church is the principall Scripture of God and that the voice of the holy Church is that most excellent voice of God ought to be vnto vs as the immediate voice of God in steed of the secret counsel of God I answer true it is the testimonie of the Church is a liuely voice proceeding from a liuing heart sanctified by the holy ghost for we speake of the true Church But first I say that the only Scripture prophetical and apostolical is to be accounted that Scripture which was written by Gods owne finger and that immediate word of God Next I say that the heart of the Church is taught and sanctified by the Spirit of the Scripture and that the Scripture which is in the heart of the Church is nothing els but a certain transcript that so I may speak or a copy which the holy Ghost hath written in our hearts according to that ancient and authenticall copie which is the holy Scripture For the holy Ghost teacheth the Church nothing now but that which is written and doth by the scripture after a sort beget the Church the Scripture is the mother the Church is the daughter the Scripture is the mistresse the Church is the scholler Thirdly I adde that the knowledge of the truth which is in the heart of the Church by means of the scripture is not so perfect nor so absolute as is the holy Scripture And lastly I say that the Church being inlightened and renewed but in part may erre from the truth euen in the greatest matter of waight and that it doth erre so often as it forsakes the canon and rule of the sacred Scripture Their former assertion being thus cast downe it is euident that the voice of the Church I vnderstand here the true church only not that whoorish church of Rome the voice of the Church I say is not that primarie and most excellent word of God nor ought to be vnto vs in steed of the liuely and immediate voice of God nor to be reputed for Gods minde and counsell but this prerogatiue is due only to the sacred Scripture I ad further that if thou doest first not so much respect the truth it selfe which the Church speaketh as the instruments of the speech vttered which are men next if ye compare the voice of the Church speaking with the sacred Scripture it selfe it doth not deserue at all to be called by the name of Gods word but may more properlie be called the worde and testimony of man For Christ himselfe calles that testimonie which Iohn the Baptist gaue of him the testimony of man I receiue not saith he or desire not the testimnoie of man Ioh. 5. 34. Be it so that the testimonie of the Church be true agreeable to the holy scripture notwithstanding it is truly called an humane testimonie whether yee respect the men which speake or compare their testimonie with that which doth proceed from the mouth of God and Christ himselfe But it may be replyed that the very Apostles and Prophets which writte and spake all these things which we haue in the Scriptures were men in like manner therefore all the Scriptures are but an humane testimonie I answere that I denie not all is obiected if we were to esteeme the words or writings of an Apostle or Prophet as they are instruments and Ministers or if this were to be compared with the very liuely voice of God and Christ himselfe For in respect of the instruments if we compare the words or writings of these men with the words and writings of God himselfe theirs I say must come after and giue place vnto this and must beare the name of an humane testimonie for so the testimony of Iohn Baptist himselfe as being an instrument in comparison of Christ the Lord of life was called the record of man Wherefore when we auouch that the Propheticall and Apostolicall Scripture is the immediate testimonie of God himselfe we make no comparison with the liuelie voice of God himselfe neither doe we so much respect what Organs the Holy-Ghost vsed to set forth the Scriptures but we consider the matter it selfe and the diuine oracles which be written and we ponder in what estimation God himselfe will haue vs to accept the sacred Scripture not as the writings and sayings of men but as the writings and words of God himselfe And we consider this also as in a comparison made with the Church For to vse that comparison againe the voice of the Scripture is Gods owne voice but the voice of the Church of Christ is called an humane testimonie as the word or writing of a Prophet or an Apostle compared with the liuely voice of God is called the
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
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
doe this but to such a one as shall turne all the corruptions which are to be found in the old Latine edition into the vulgar tongue and so recommend the same to posterity This is Bellarmines iudgment and the Rhemists But we auouch the contrarie to wit that euery godly learned man skilful in the tongues may translate the Scripture without the Popes permission yea albeit he prohibit the same And that it shall bee lawfull for the Church of Christ to accept of the same translation after examination albeit the Pope giue none authoritie nor approbation hereunto For in the ancient Church when the authoritie or tyrannicall iurisdiction of the Pope was vnknowne the translations before specified were both done and receiued of the Churches without the Pope And thus farre of the first question It followeth in the second place whether the Leiturgie or common prayers of the Church are to be celebrate in a knowne tongue I meane the publike seruice or worship of God in ecclesiasticall assemblies as the publike prayers the reading of the Scriptures the administration of Sacraments singing of psalmes c. These be called by the name of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuine seruice To the question we answer affirmatiuely that this publike seruice of God is to be done in the vulgar tongue Our first argument we take from the 1. Cor 14. where from the 6. ver to the 21. the Apostle teacheth that nothing is to bee done in the Church in an vnknown strange language But Bellarmine excepteth saying that in that chapter the Apostle vnderstandeth principally a collation exhortation which in the old Church followed after the publike prayers and to this end he sheweth out of * Apolog. 2. Note the order of the old Church on the Lords day Iustin Martyr the custome of the old Church The Christians assembled on the Lords daies and first the Scriptures were read then after this the chiefe minister of the place preached after this the Sacramēts were administred lastly they did vse conference of diuine arguments or of godly questions I answer the Apostle here intreateth generally of all ecclesiasticall duties and that in this order first ye haue a general doctrine from the sixth verse to the fourteenth Next there followeth a special instruction how prayers must bee conceiued how to sing psalmes not in an vnknowne tongue but in a knowne or common language to the ninteenth verse After this he returnes to his generall doctrine againe Bellarmine excepteth againe that Paul here speaketh of songs which in that meeting they sung which were endued with some extraordinarie gift of the holy Ghost I answer the Apostle distinctly nameth prayers songs againe he speaketh of those prayers and thanksgiuings whereunto the people did answer Amen now the people did not answer Amen but to the publike prayers wherfore he meaneth here publike prayers conceiued in the diuine administrations in the publike assemblies Bellarmine againe obiecteth The publike prayers at Corinth were in the Greeke tongue a speech wel known to the people and that the Apostle knew and therefore If in Greeke not in Latine there was no need to prescribe any such rules for their diuine seruice I answer albeit it be graunted that the common prayers c. at Corinth were done in the knowne mother tongue yet it followeth not but that the Apostles doctrine is generall of all Ecclesiasticall offices to be done in the publike assemblies Next it is most like that there were at Corinth some which had the gift of tongues which abused it to vaine ostentation euen in the publike administration and that is it which the Apostle taxeth in that Chapter And thus farre of the first Argument The second is of the same Apostle in the same chap. v. 6. If I shall come vnto you speaking with tongues that is vnknowne Argument 2. tongues what shall I profit you Hence I conclude the publike worship of God must be not in an vnknown but a knowne language Bellarmine answereth that hee which administreth the publike prayers in an vnknowne tongue shall profit others for it is sufficient that God vnderstand him And this he goeth about to cleare by a similitude Like as saith he if a man speake for a rustick or rude man ignorant in the Latine tongue in Latine to the king this shall suffice if the king vnderstand him to conferre any benefit by the king vpon the same ignorant person I answer what is this els but to say that the publike administration doth profit the people by vertue or merit of the worke done albeit in the meane time the Opus operatum people be without faith knowledge of the true God but of this in place appertaining The third Argument is of the same Apostle in the same chap. vers 11. He that speaketh vnto mee in a strange 3. Arg. tongue shall be as a Barbarian therefore the publike administration of the word and Sacraments and of all Gods worship and seruice must be in the vulgar and knowne tongue Bellarmine answereth that hee which speaketh Hebrue Greeke or Latine albeit he bee not vnderstood yet is he not to be reputed as a Barbarian because these tongues be not barbarous but if he speake in anie other language he is to bee accounted barbarous I answer If the speaker who speaketh in these tongues be not vnderstood he shall be to him that vnderstandeth him not as barbarous For so the verie Poet auoucheth it of himselfe When saith he he was in exile in Pontus he complaineth that albeit he spake Latine yet hee was accounted of those strangers as barbarous Barbarus hîc ego sum quia non intelligor vlli And when it was obiected to Anacharsis the Philosopher at Athens that he was barbarous he answered The Athenians are Barbarous vnto me The fourth Argument is of the same Apostle in the 4. Arg. same chap. ver 16. When thou blessest with the spirit to wit speaking in an vnknowne tongue how shall he that occupieth the roome of the vnlearned say Amen at thy thankesgiuing seeing he knoweth not what thou sayest Whence it followeth necessarily that all publike prayers and seruice of God must be done in the knowne vulgar tongue Bellarmine answereth that it sufficeth if some of the people vnderstand and answer Amen yea it sufficeth if he whō they call the Clarke say Amen for the people I answer this was not the custome of that old ancient Church which neuer knew what a Clearke meant My fift Argument is of the same Apostle in the same 5. Arg. chapter vers 40. Let all things in the Church be done decently and in order But if y e Minister shal pray in an vnknowne tongue and the people shall conceiue other prayers differing from the Ministers then shall the Minister in the publike congregation haue his prayers and euery one of the people his owne prayers also and not the same with the Minister What good decencie
repay and recompense this your loue with manifold comforts of his spirit euen then specially when the comforts and props of this present life shall most be wanting Now the God of hope fill you with all ioy and peace in beleeuing that ye may abounde in hope through the power of the holy Ghost that so ye may perseuer in this your holy faith in Christ and loue to the Saints vnto the end Amen Yours to vse in the Lord Christ Iesus HENRIE HOLLAND To the Reader ALthough the greater part both of authors and translators of bookes may be taxed of officiousnes and not a few of vngodlines yet are there some whose merits in this kinde doe out-way the demerits of the other These are either those worthie lightes themselues or else those second candlestickes to translate the light into which God specially in these latter yeares hath bestowed as gifts to vse Saint Paules word vpon his Church to the edification of it It is true indeede in one sense that both the one and the other are but candlestickes for the light is Gods but otherwise comparatiuely the author is the light and the translator is as it were an other candlesticke to translate the light into and that for those which thorough ignorance of the tongue could not attaine to the light when it shone out of the authors owne lampe Now although there seeme no great gifts to be required in a translator yet the truth is that if he be not of good discretion to choose the fittest workes of good speech to expresse the authors sentence with fittest wordes and of so great apprehension and former store that by that which he seeth in the author he hath attained to more then paraduenture the author himselfe saw or minded his defectiuenes will bring him in daunger of shewing what gifts are required in a translator for a good translator is neither a paraphrast nor a periphrast which is committed by needeles chaunging or adding words He so behaueth himselfe that the comparing of the originall will commend his fidelitie and that they which know of no originall would take the translator for the author himselfe He must naturalize his translation for the reader without miuring the gift of the author in the natiue worke But these seeme criticke rules to the irregular which offend against their authors to please themselues for as there are many translations of vnworthie workes so are there many transportations of worthie workes which like plantes ill taken vp reioyce not to growe in the soyle into which they are translated And yet neuerthelesse it cannot without iniurie be denied that this age hath afforded many excellent translations of excellent and learned authors to the benefit of our people amongst whom Maister Rollocke the reuerend Author of this worke deserueth an eminent place as also this worke it selfe is very acceptable together with the translators godly labour in this and other things commodious to the Church of Christ This inclined me the rather to commend it to thee in these few lines not as taking vpon me any thing but as a poore man where he is better knowne is sometimes engaged for a rich This labour is become ours not onely because it is thus well englished but also because the Author is a Scottishman which is now to the wise hearted a synonymie of an Englishman And it shall be to the praise of both the Nations to receiue both mutuall and common benefits without that emulation which was betwixt Israel and Iuda It is a comely thing to speake in the words of that King that was so miraculously restored to declare the signes and wonders of the high God which we see this day euen this vnanimitie in receiuing the King wrought no doubt by diuine instinct rather then grace in some which otherwise mendaciter deduntie as Dauid saith Let vs on the otherside goe out in our sinceritie and meete the King of Kings with Hosanna And I beseech you by the wonder of our neighbours which is our innocent aggregation to this scepter let the solution of an obiection by King Henry the seuenth of noble memorie and of so renowned wisedome be our satisfaction that the soueraigntie is deuolued where it is not onely by the prouidence but also by the ordinance of God to the comfortable vniting of that Nation rather then Nations which at the first vpon the matter was indeede but one though for some yeares past it were diuided by conceit Let vs take vp the argument of Abraham We are brethren c. And as this is a worke of vocation so let vs hold the comming of our King to bee the worke of reuocation to call vs backe to vnitie And so gentle reader I commit thee to the God of peace and vnitie Thine in Christ Francis Marbury To the Reader CHristian reader I pray thee pardon all faults in this first impression I could not well be present with the workemen for their direction Some schoole poynts and phrases of schoole men doe not so well relish in the English tongue nor could be rendred to my content whatsoeuer is wanting in word or matter in this edition I will amend in the next if the Lord permit farewell Thine in Christ Iesus Henry Holland The Contents 1OF our effectuall calling 1 2 Of the word of God or of the couenant in generall and of the couenant of workes in speciall 6 3 Of the couenant of Grace 11 4 Of such as be comprehended in may truely be said to be vnder the couenant of God 27 5 A comparison of our iudgement and of the aduersaries concerning both these couenants 31 6 Of the written word or of the written couenant of God 38 7 Of the number of the controuersies which are concerning the written word and first whether the scripture be the word of God 40 8 How it may appeare that the scripture is the word of God 45 9 Of the first proprietie of the sacred scripture 54 10 Of the second proprietie of the sacred scripture 57 11 Of the third proprietie of the sacred scripture 62 12 Of the fourth proprietie 66 13 Of the fift proprietie of the scripture 70 14 Of the sixt proprietie of the scripture 74 15 Of the seuenth proprietie of the scripture 77 16 Of the eight proprietie of the scripture 80 17 Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained 82 18 Of the authenticall edition of the Bible 90 19 Of the Greeke edition of the new Testament 97 20 Of the translations of the old Testament 102 21 Of the Syriacke translation of the new Testament 108 22 Of the Latin translations of both testaments 110 23 Of the translation of the Bible into the mother tongue 113 24 Of sinne in generall 127 25 Of originall sinne 133 26 Of concupiscence 144 27 Of actuall sinne 146 28 The controuersie concerning the sinne against the holy Ghost 153 29 Of iustifying faith 158 30 Of the improper significations
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
or common prayers of the Church ought to be in the mother tongue Thirdly whether it shal be lawfull for the common people to read the scriptures translated into their owne language or mother tongue To the first question we answer that it is lawfull yea also that it is expedient it should be so and this we proue by some few arguments First the sacred scriptures must be read publiquely before all the people therefore must they be translated into their owne known language for otherwise it were in vain to read them The antecedent is proued Deut. 31. ver 11. 12. The Lord commandeth that the books of Moses be read to all indifferently when they were assembled Men Women and Children with the strangers Ier. 36. chargeth Baruch the scribe that hee should read before all the people the book which he had Translating of the scripture into the vulgar tongues First argument written from his mouth But some will heere obiect that this precept was to indure but for a time I answer the end shewes it must be perpetuall Deut. 31. The end being this that this people may heare learne and feare the Lord. This end is perpetuall therefore so is the law in like manner specially seeing that the reading of the Scripture is the ordinarie and necessarie meanes whereby we be to come to this appointed end So the antecedēt being thus cleered it followeth necessarily that the scripture must be translated into our knowne mother tongue Arg. 2. The people are permitted to read y e Scriptures Second argu therfore they are to be translated into the vulgar tongue for otherwise the common people could neuer reade them The antecedent I proue thus The Sacred Scriptures do furnish vs with weapons against the Deuil as we be taught by Christs example Matth. 4. who gaue Sathan the repulse vsing none other weapons against him but testimonies of Scripture Ioh. 5. chap. Christ commaunded the multitude to search the scriptures Acts chap. 17. the Christians of Beroea are commended for searching the scriptures whether the points were sound and good agreeable to the sriptures which were taught by the Apostles But see more of this antecedent in the handling of the 3. question Arg. 3. The very Papists graunt the scriptures may be read before the people but they say it must be done in an Third argu vnknowen tongue wherefore I reason thus If the scriptures must be read before the multitude in an vnknowen tongue that shall be fruitlesse and without all edification therefore they must be translated into their knowen language The Antecedent is prooued by 1. Corin. 14. 6. If I shal come vnto you speaking in tongues what shal I profit you q. d. nothing And after in the same Chap. ver 19. I had rather speake fiue words with my vnderstanding that I might also instruct others then ten thousandwords in a strange tongue But of this point more hereafter The fourth argument God requires in his people wisdome knowledge and instruction Therefore the scriptures Fourth argu must be read and therefore translated into the vulgar tongues The antecedent I prooue thus Deut. 4. God wil haue his people to be wise of vnderstanding that the nations round about hearing of this might bee smitten with an admiration and say ver 4. Only this people is wise and of vnderstanding and a great nation The Apostle Col. 3. 16. will haue Gods worde to dwell in them richly or plenteously Paul in his Epistles euery where requires the Churches to whom he writes to be filled with all knowledge The aduersaries contend and dispute much against this knowledge which God requires in the common people The fift argument Christ while he liued among the Iewes spake and preached vnto them in their owne mother Fift argu tongue The Apostles of Christ in like manner did preach the Gospell in their vulgar tongue as in the day of Pentecost and after and for this very cause that they might speake to euery nation in their owne knowen language that gift of tongues was giuen them Thus then I reason If to preach the Gospell in the vulgar known languages was no profanatiō of the Gospell then so in like maner to write the Gospel in the vulgar known languages is no profanation of the same for there is like reason of both The sixt argument is from the perpetuall vse and practise Sixt argu of all the auncient Church For in the Primitiue Church the sacred Scripture was translated neere hand into all languages as the Chaldiac the Syriac the Arabian the Armenian the Egyptian the Ethiopian the Indian the Persian the Scythian the Sarmatian tongue There are not a few do auouch this a Homil. 1. in Io. Chrysostome * De corrigend Graecorum Affectib lib. 5. Theodoret c De doctr Chri. lib. 2. cap. 15. Augustine with others And at this day there be extant the Chaldiac the Syriack the Arabick the Egyptian and the Ethiopian translations all which the learned say were done in the Apostles times Chrysostome turned the sacred Scripture into the Armenian tongue as Sixtus Senēsis reporteth Ierom trāslated the scripture into the * Lingua Dalmatica Dalmatick tongue as these men do testify Alphonsus a Castro Eckius Hosius Erasmus Methodius translated it into the Sclauonian tongue as saith Auentine in his Chronicle * Socrates tripartita historia Vlphilas Bishop of the Gothes translated the same into the Gothes language * De ciuitate Dei lib. 15. Augustine writeth that the old Testament was translated into Syriack Harding against Iuel and Eckius write that the Muscouites and the people of Russia had the scripture in their owne mother tongue The historie of England written by Beda affirmeth that the scriptures were translated into the English tongue before his time Beda saith he translated part of the new Testament himselfe Thus far the practise of the old church whereby as by the rest of the arguments afore going it followeth that the sacred Scripture is to be translated into euery countrey vulgar language Now it resteth to see what the Papists answer to this question we haue in hand Some few yeares past they vtterly denied that the sacred Scripture might bee translated into any mother tongue * De choris canonicis Petrus Asoto Censura Coloniensis and Harding before named these write that some are of this iudgment The Scriptures are not to be translated into the vulgar languages And for this cause such as translated Scriptures they were banished and condemned by the Pope and their bookes were prohibited and burnt And when they saw this to be odious to all men these graue Fathers changed their minds and now forsooth they auouch the Scriptures may be translated into the vulgar languages yet by the Popes permission And this albeit it seeme to be something diuers from the former assertion yet in effect it is the verie same For the Pope will permit no man to
can be in this when the people are so diuided in prayer which in the publike assemblie should offer vp with one mind and with one mouth one and the same prayer vnto God The sixt Argument is from a point which Bellarmine himselfe yeeldeth He granteth that the publike administration 6. Arg. of prayers c. at Corinth were done in the known Greek tongue wherfore then may not all other Churches in the like manner haue their Leiturgie in the vulgar knowne language What can he answer heere but this happily that the publike administration at Corinth was done in the mother tongue not for that it was the vulgar tongue but because it was Greeke for Papists giue the Greeke tongue when they please some prerogatiue The seuenth Argument is from another point which 7. Arg. Bellarmine graunteth The Collations as himselfe speaketh and the exhortations ought to be done in the mother tongue wherefore in like manner may not the publike administration of Gods worship be done in the mother tongue best known to y e people He answereth that the reason is not the same of the collation seruice For saith he the collations tend to the instruction and consolation of the people but the publike seruice principally concernes Gods worship I answer Doth not all the people worship God in the publike administration or seruice of God and therefore ought they not to worship God in a knowne language if they wil worship their God in faith The 8. Argument is from the practise of the old and best Church In elder ages so manie translations were done principally to this end to celebrate the publike seruice of God and that herein the Scriptures might bee read to euery man in his owne knowne mother tongue * Lib. de origine Bohemorum AEneas Syluius writeth that to Cyril Methodius it was permitted that the people of Morauia should haue their common prayers in the mother tongue And at this day the people of Armenia AEthiopia Egypt and the Muscouites haue their common prayers in their known tongue Here Bellarmine answereth all these are heretiques I say they be no more heretiques then Papists Assuredly as touching publike prayers I had rather be in this heresie with them then with the Papists as they thinke to meane well And thus for our iudgement in this matter The Aduersaries say that the publike prayers may not be in a knowne tongue but in Hebrue or Greeke as in the East and Greeke Churches or in the Latine tongue as in the Latine and West Churches The arguments they produce for this purpose be first from the prerogatiue of tongues the first is this Christ in the title of his Crosse gaue honour to these three languages therefore publike prayers ought to be done in these I answer albeit wee graunt the antecedent the consequent will not follow yea rather we may infer the contrarie The Lord would haue the cause of Christs death to be manifested to all people in those languages which then were best known which cannot be denied of the Greeke and Latine therfore publike prayers ought to bee done in the vulgar tongues and knowne to the people The 2. Arg. These three tongues Hebrue Greek and Latine are of greatest excellencie antiquitie authority therfore the common prayers and seruice of God ought to be done onely in these tongues I answer Grant the Antecedent be true yet the fequele is not good for that verie gift of tongues which was giuen the Apostles in the feast of Pentecost plainly proueth that euery toong be it neuer so base is sanctified of God for holy vses and Note for the execution of publique and ecclesiasticall offices and seruice vnto God The 3. Arg. The Scriptures was originally written in these three tongues therefore the publique prayers ought to be done in these only I answer first the Antecedent is false for neither the whole Scripture nor anie part thereof was written first in the Latine tongue For whereas they say Saint Marks Gospell was first written The Papists say Saint Marks Gospeâ— was first written in Latin in Latine it is false but of this point else where Next I answer that it will not followe of that Antecedent that publike prayers should be sayd in vnknowne tongues but rather the contrarie followeth for that whereas the Scripture was first written in these two tongues Hebrue and Greeke for this very cause for that euen then and in those times these two languages were most common and best knowne to the people hence it followes rather I say that the publique prayers ought to bee in the most common and best knowne tongues Thus farre we haue heard of arguments drawne from the prerogatiue of tongues now follow arguments from the practise and vse of the Church The first here is this From Ezra vntill Christ the Scripture was woont to bee read in the Church of the Iewes in the Hebrue tongue that is an vnknowe tongue Ergo publike prayers may be said in an vnknowne tongue I answer I grant the Scriptures were read in the Hebrue tongue but I denie that this was an vnknowne tongue For Nehem. 8. it is very cleare that the sacred Scripture which Ezra read in Hebrue was vnderstood by the people which were present and heard it Whereupon the contrarie consequent must follow The Scripture was read in the Church of the Iewes in elder ages in a known tongue therfore it must be read at this day in popular and knowne tongues The second Argument is from the practise of the Iewish Synagogue of these times To this day saith hee the Scripture is read in the synagogue of the Iewes in the Hebrue tongue therefore publique prayers must be celebrate in an vnknowne tongue I answer The Argument followes not from the euill example of the synagogue of the Iewes for that this reading of the old Testament in an vnknowne tongue is the cause wherefore so manie of them hold backe and will not be conuerted to the faith of Christ The third argument is from the practise of the primitiue Church In the primitiue Church the publike prayers were said in one of these 3. tongues therfore the conclusion followeth I answer the Antecedent is false for that as hath beene before shewed in the time of the old Church yea in the verie dayes of the Apostles the Scriptures were translated in a manner into all languages The fourth Argument is from the continuall practise of the catholike Church for in it the publique prayers were euer either in the Greeke or Latine tongue I answer if by catholike Church they meane the Church of Rome then I weigh not the example and practise thereof but if by this word they meane the true catholike Church then it is cleare alreadie by that which is before deliuered that the Antecedent is false And thus farre of these Arguments taken from the practise and vse of the Church To the former Arguments they adde more from a finall cause The
nor only a generall promise touching Christ but much rather a speciall mercy and a speciall promise that is mercy offered in the Gospel not in common to all but peculiarly to me or to thee For albeit the promises and sentences of the Gospell be conceiued generally yet it is certaine that they are to be receiued particularly by euery one as if they were spoken to euery one in seuerall as for example Ioh. 3. the promise of the couenant of grace is conceiued generally in these words Whosoeuer beleeueth in the Sonne shall not perish but haue life euerlasting This promise is indeed generally conceiued but it is to bee vnderstood particularly and singularly by euery one as if it had beene spoken to me or to thee If thou beleeuest in the Sonne thou shalt not perish but haue euerlasting life The Apostle 1. Tim. 1. doth vnderstand this generall sentence namely that Christ Iesus came into the world to saue sinners no otherwise then if it had beene pronounced onely concerning himselfe whereupon he doth apply it particularly vnto himselfe assuming by name that he is the sinner and concluding How the beleeuer is to make a syllogisme in forme at the least secretly that Christ came into y e world to saue him by name We may make trial of this thing by those promises that are made specially in the Gospell to saue certaine men as to the man sicke of the palsie Matt. 9. to the woman that was a sinner Luk. 7. to the Adultresse Ioh. 8. to Zacheus Luk. 19. to the thiefe Luk. 23. For the Spirit of Christ when any generall promise or sentence touching Christ and his mercie is alleaged doth no lesse particularly now apply the same to euerie man by speaking inwardly to the heart of euery one then at that time Christ did by his liuely voice apply those particular promises to some certaine persons Roman 3. Whē the righteousnes of God is said to belong to al beleeuers and that without distinction it is plainly signified that that righteousnesse is offered to men of euerie sort and condition and also propounded to euery seuerall person 1. Tim 2. after he hath admonished that wee are to pray for all men he addeth that God will haue all men to be saued and come to the knowledge of the truth Out of which it followeth that in the publishing of the Gospell God hath respect not onely of all men in common but also distinctly of euery seuerall person which regard also he will haue vs to haue in our prayers What neede many words For if there were nothing els that did The mercie of God in Christ offered generally to all the world particularly applied to euery one by the Spirit is the obiect of iustifying faith teach this the administration of the Sacraments alone hath force enough in it to proue that the mercy of God in Christ is offered specially to euerie one For in both the sacraments the seales of that mercy are giuen and offered to euery one seuerally And let this suffice to shew that speciall mercy as it is called is the obiect properly of iustifying Faith against which our aduersaries hold The obiect of iustifying Faith being made to bee a generall mercy it followeth that faith in the opinion of our aduersaries is generall and not a speciall assent For seeing there is only a generall mercy propounded generally to the Church and not offered particularly to the seuerall members therof how can any particular man challenge that particularly to himselfe which is not spoken and offered particularly But we affirme that iustifying faith is that whereby euery beleeuer doth particularly not onely assent to the promise that it is true in it selfe but also apprehends with the heart the promised thing and applies it properly to himselfe For this being made plaine that the mercie of God was particularly offered to euery one it followeth that faith must be particular But for the proofe hereof there are almost infinite testimonies of the Scriptures we will be content but with a few Gal. 2. 20. And the life that I now liue in the flesh I liue by faith in the Sonne of God who loued me and gaue himselfe for me Marke here he doth by faith peculiarly apply to himselfe the Sonne of God and his life his loue and his death Neither is there any cause why any one should say that this might be lawfull for the Apostle who had some extraordinary reuelation of that thing but that it is not lawfull to the common sort of Christians in as much as the Apostle doth in this place beare the person of euery Christian and beleeuing man Rom. 8. For I am perswaded that neither death nor life c. Marke here that speciall trust and particular application is pointed at by the verbe of the singular number Beside that which is cited out of Habakuck by the Apostle The iust shall liue by faith doth sufficiently insinuate a speciall faith for thereby is signified that euery iust person doth liue by his faith that is by a speciall assent to and application of the righteousnesse of God in Christ Matth. chap. 9. a particular faith is commended to the man sicke of the palsie to whom it was saide Sonne be of good comfort thy sinnes be forgiuen thee Ioh. 3. when it is said He that beleeueth in the Sonne hath eternall life that verie same speciall faith is signified which is when euerie one doth assent particularly to and apply to himselfe euerlasting life offered to himselfe What neede manie words The same thing doth that verbe I beleeue which is found in the Apostles Creede teach For to beleeue is there specially and particularly to beleeue Out of the generall mercy and generall faith of the aduersaries followeth the vncertaintie of particular faith and of Gods peculiar grace which they defend For it is easily discerned that vncertaintie doth follow necessarily out of that generality first a doubtfulnesse of mercy then of faith For when as mercy is propounded and offered not specially but generally and when there is onely a generall assent of faith how can I be certaine of that mercy which pertaines not certainly by name to me But that there is a certainty of faith against which they hold first it easily appeareth by those things which haue The certainty of faith beene spoken of Gods speciall mercy and speciall faith For seeing mercy is offered particularly to thee and to me c. and I againe assent particularly to it now am I certaine of that mercy that it is mine specially seeing I doe already by faith and speciall application possesse it For Christ dwelleth in our harts by faith that is we now possesse Christ and doe enioy him as present Of this speciall certainty see Rom. 4. 16. The inheritance is of faith that it may be by grace to the end the promise may be firme to the seed And in the same Chapter ver 18. Which Abraham against hope beleeued
vnder hope But hereof there is a notable place Heb. 6. 18. That by two immutable things in which it is not possible that God should lie we might haue strong consolation which haue our refuge to holdfast the hope that is set before vs. Where you see first that God hath promised it secondly that he hath bound himselfe by an oath that is that hee hath declared the vnchangeablenesse of his councell for sauing of vs by two immutable things to this end that we might haue strong consolation Now the comfort is not strong vnlesse it rise out of our firme and certaine assent whereby we consent to the truth of Gods promise For if our assent wauer and be vncertaine certainly there Note can no strong consolation arise out of our assent Secondly that it may be a strong consolation some generall certainty of our assent is not sufficient but it must needes be a speciall and particular certainty of assent whereby to wit I am certain that that which is promised is true of mee For what consolation at al much lesse a strong consolation can that be when as I am certaine that the promise concerning Christ doth belong only in generall to the Church and not to my selfe also in particular Nay rather in that very thing is the griefe increased when one sees that the benifites of Christ pertaines to other but not to himselfe at all But to the end that this which we speake of touching certainty and vncertainty may be the more manifest we must search into this point a little more deepelie In generall therefore certainty is either of the thing or of the person Concerning the certainty of the thing the firm truth thereof there is no question The certainty of the The certainty of faith person apprehending the obiect is nothing els but the firmenesse of the iudgement or the assent of the minde consenting to the truth of some thing or sentence Wherfore certainty is nothing els but a certaine property of the iudgment or of the assent of our mind And seeing the assent of the mind is twofold either generall when I generally assent to the truth of some sentence that it is true as for example concerning the vniuersall Church or it is speciall when as I assent to the truth of any sentence that it is true euen of me and of each particular seeing I say there is a twofold assent of the mind it followeth that there is a twofold certainty one generall namely the property of a generall assent the other speciall namely the property of a speciall assent Now that we may come to the state of the controuersie What the controuersy is concerning a particular faith the question is not concerning generall certainty but all the controuersie is of the special certainty of a speciall assent which they call the certainty of grace or of speciall mercy For we do affirme and defend the certainty of special grace but they oppugne this same certainty of speciall grace but I pray with what arguments First they say that in the Gospel no mercy is any where offered promised to any particular or any one man Therefore there can be no certainty of special grace I answer and doe inuert the argument In the Gospell grace is promised and offered not only in generall to all but in speciall to euery one as we haue taught before wherfore the certainty of a speciall grace is required in euery one Now to those things which we said touching speciall mercy offered to seuerall persons I adde these few things to the end that the whole matter may more cleerely appeare and to the end that we may learne by sense and experience it selfe that grace is offered to euery one by God The spirit of Christ only is Christs vicar on earth who teacheth and instructeth vs in those things which Christ spake and The spirit of Christ is his only vicar on the earth which are written in the Gospel Now this spirit teacheth not only generally that the promises and sentences in the Gospell touching Christ and his benefits are true of the whole Church but much more that they are true of that speciall and particular man whom he inwardly teacheth And sith the spirit of adoption dooth testifie with our spirit that we are the sons of God Ro. 8. this testimony of the holy Ghost is not generall concerning the whole Church that they which are in the Church be the sonnes of God but it is a speciall testimonie of mee and of thee that I am the sonne of God and that thou art the Sonne of God Besides 1. Corin. chap. 1. it is saide of the Spirit that he searcheth euen the deepe things of God that is the spirit which is giuen to euery one and which dwelleth in euery one doth search that grace and mercy in Christ Iesus which lieth hid in the deepe and makes it to bee knowne to euery one For the spirit of God dwelling in me reueales to me that which is hid in the very hart of God Now I demand whether he reueale to me some generall mercy only belonging in generall only to the Church or whether he reueale to me that speciall mercy hid in God which belongs to me peculiarly Certainly there is no man to whom this spirit dwelling in him hath at any time reuealed any grace that lyeth hid in God but he will constantly affirme that by the holy spirit there is reuealed to euery one not a generall mercy I know not what rough draught of mercy but a speciall mercy belonging particularly to himselfe Wherfore these same defenders of generall grace and mercy only Defenders of generall grace are but meere naturall men seeme to mee to be only naturall men and not spirituall of whom that of the Apostle may be truly spoken The naturall man perceiueth not the things which are of the spirit of God Secondly they say that it is not expedient that euery one should be certaine of his owne grace righteousnesse and saluation for certainty breedeth pride but vncertainty humility I answere certainty is a gift of the spirit regenerating which is bestowed only vpon the elect I speake of true and sound speciall certainty which is the property of true iustifying faith Can it therefore be spoken without blasphemy that the holy spirit and iustifying faith is the cause of the greatest of al euils that are that the worst of al that is of pride Nay rather the vncertainty of a man is vtterly the property of one that exaltes him selfe against God euen when he promiseth and offereth speciall mercy and binds it with an oath Thirdly they say certainty of speciall mercy is a speciall prerogatiue of some certaine men to whom God was pleased to reueale extraordinarily some speciall mercie proper vnto them Is therefore a speciall prerogatiue which belongs but to some and but to a few men to be reckoned among Gods common or generall graces I answer It is
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