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religion_n	church_n	faith_n	true_a	15,470	5	5.2366	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

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

A TREATISE OF GODS EFFECTVAL CALLING WRITTEN FIRST IN THE LATINE tongue by the reuerend and faithfull seruant of Christ Maister ROBERT ROLLOCK Preacher of Gods word in Edenburgh AND NOW FAITHFVLLY TRANSLATED for the benefite of the vnlearned into the English tongue by Henry Holland Preacher in London 2. PET. 1. 10. Giue diligent heede to make your calling and election sure AT LONDON Imprinted by FELIX KYNGSTON 1603. THE AVTHORS EPISTLE TO THE MOST HIGH AND MIGHTIE Prince IAMES the sixt now by Gods free mercie King of England Scotland France and Ireland defender of the faith c. grace and peace by Iesus Christ. AFter some aduising with my selfe in whose name I should publish this litle worke your Maiestie my most dread Soueraigne aboue all others came first into my mind for that you may iustly challenge as your owne right the first fruites of my labours of what kinde soeuer they be Hauing then heretofore consecrated the first fruites of the first kind of my writings vnto your Highnes I thought it meete also that this second kinde of meditations in the common places of diuinitie should be presented to the same your Maiestie From this purpose although many things feared me among which your princely Maiestie to speak as the truth is adorned with rare knowledge of diuine things did most occupie my minde your Maiestie I say the greatnes whereof my owne meannes and the slendernes of this work were not able to endure Yet when I recounted with my selfe how great your curtesie and gentlenes was alwaies accustomed to bee towards all men but especially towards my selfe I determined rather to incurre some suspition of ouermuch boldnes then not to giue testimonie of my dutie and of my most humble deuotion towards your Maiestie euen by the dedication of this small worke of mine how meane soeuer it be Respect therefore most noble King not so much this smal worke as the testimonie of a mind most dutifully affected towards your Maiestie in the Lord and as my dutie requireth most readie according to my small abilitie with all lowlines to do your Maiestie most humble seruice in any thing that I can during life But what is there wherein I can do your Maiestie better seruice then in striuing with my God with continuall earnest prayers that through his grace and singular goodnes you may for euer maintaine continue and make good that excellent opinion which you haue not vndeseruedly alreadie gotten in forraine nations amongst such men as are most eminent in this our age both for learning and godlines that so you may haue a happie raigne in this present life and in that other life may be a fellow heire of that heauenly kingdome in comparison of the glorie of which kingdome that I may speake this by the way I my selfe a good while since haue heard you despise al these earthly kingdoms at such time as amongst other matters in a certain familiar conference where there were but a fewe present you discoursed of many things learnedly I speake the truth to the glorie of God without any flatterie and godlily and delightfully concerning Christ and of praying to him onely and not to Angels or Saints departed out of this life you may I say be a fellow heire together with your head euen that most high King Lord and heire of all things Iesus Christ whose grace mercie and power defend and protect you both in bodie and soule from all your enemies bodily and ghostly for euermore Your Maiesties most dutifull Seruant ROBERT ROLLOCK TO THE RIGHT GODLY LEARNED AND HIS REVERENT GOOD FRIEND Maister Iohn Iohnston I May seeme slow in aunswering your letters good Maister Iohnston for that they were long in comming to my hands I vnderstoode by them to my great ioy that you are safely arriued in your owne countrie and haue found your Churches there in ablesscd and peaceable state wherein I desire in heart they may long continue And why may I not confidently hope that this my desire shall be fulfilled specially seeing they were from the beginning The blessing of God on the Churches of Scotland so happily soundly and excellently founded by those faithfull and worthie seruants of God those skilfull maister-builders which begun the worke and they whoseconded them brought no stubble or hay but siluer gold and precious stones to the building Nay which is more the Lord himselfe hauing so clearely and apparantly fauoured and furthered their holy labours that whosoeuer haue stumbled at this building haue not onely missed and failed of their purpose but haue been as it were by the strong and powerfull hande of God scattered and throne out into vtter darkenes To these we may adde that singular and most precious gift of God which the same good God hath bestowed vpon you I meane your worthie King Maister Bezas iudgement and commendation of the Kings Maiestie in the happie gouernment of the Churches of Scotland whom he hath likewise miraculously preserued from many and great perils who hath ioyned to his singular and admirable care and watchfulnes in defending the Gospell and preseruing the puritie and vnspotted sinceritie of this Church so great and exact knowledge of Christian religion from the very grounds and principles thereof that the Lord it seemes hath made his Maiestie both a Prince and preacher to his people so that your Our blessed King may in veritie be well accounted a second Salomon who was both King and preacher Realme of Scotland is now become of all other most happie and may iustly hope for increase of tranquillitie and felicitie if onely as we are perswaded she will she can discerne and thankfully acknowledge the great blessing she inioyeth and as she hath begun so continue to direct them all to the right scope and end which is to his glorie who is the father and fountaine of all goodnes And I assure you I reioyce from my heart that occasion was giuen me to congratulate by these my letters your happie condition with the rest of my reuerend brethren both by your countrie man Maister Dauid Droman a man both godly and well learned whose presence though but for a few dayes was most acceptable to vs here who is now vpon his returne to you with these letters as likewise in that I chaunced of late to meete with a great treasure which I know not by what mishap being frequent in other mens hands hath hitherto missed my fingers For why should not I esteeme as a treasure and that most precious the commentaries of my honorable brother Maister Rollocke vpon the epistle to the Romans and Ephesians Maister Beza commendeth Maister Rollockes workes both of them being of speciall note among the writings Apostolicall for so I iudge of them and I pray you take it to be spoken without all flatterie or partialitie that I neuer read or met with any thing in this kinde of interpretation more pithilie elegantly and iudiciously written so as I could not

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

whole earth to wit the yeare of the world 1656. Fiftly in Ionas the Greek copy denounceth destructiō to the Niniuits after the third day As yet three dayes Niniuie shall be destroyed but in the Hebrue text we reade Yet fortie dayes and Chap. 3. 4. Niniuie shall be destroyed By these places wee see there is great difference betweene the Greekes and the Hebrues in their numbring but all agree that they Hebrue numbers are true De ciuitate Dei lib. 18. Augustine fames I know not what mysterie in this diuersitie of numbers to defend the authoritie of the 72. Interpreters which notwithstanding hee could not maintaine in the place concerning Methusalem Ierome deales more plainely and faithfully saying that the Septuagint haue erred in their numbers By these before cited places and many such like corrupted wee conclude that this Greeke translation which is nowe extant is not that which the 72. ancient Iewes wrote or if it be the same that it is so corrupted as we may reckon it to be of very small authoritie Thus farre of the Greeke edition of the 72. interpreters now we are to consider of other Greeke translations which were written after that the Gospell was published farre and neere among the Gentiles And there be eight seuerall translations numbred The first was Aquilas written in Adrian the Emperours time as testifieth Epiphanius This Aquila was first a Pagan and after turned Christian and was baptized after this being admonished Aquila Synopensis and his apostasie for his studies in iudiciall astrologie and at last cast out of the Church for his obstinacie he fell away to the Iewish religion and conuersing with the Iewes hee learned the Hebrue tongue and then and there translated the old Testament out of the Hebrue into Greeke but with a peruerse and froward mind as saith Theodoret purposely intending to obscure the doctrine of Christ and to colour his apostasie After this translation of Aquila followed Theodotions in the raigne of Commodus the Emperour as Epiphanius also writeth This man was of Pontus and of the sect of Marcion the heretike after a time renouncing his sect and abiuring all Christian religion he fell to Iudaisme and hauing learned the Hebrue tongue he translated in like manner the old Testament into Greeke but with a malicious heart and vnfaithfully as Theodoret speaketh intending the confutation of his owne sect After this translation of Theodotion followed that of Symmachus in the raigne of Seuerus Augustus This man Symmachus trāslation was a Samaritane by birth and countrie and for that hee could not attaine some superioritie hee desired in his owne countrie he fell in like manner into Iudaisme and was circumcised the second time how this was done Epiphanius noteth it out of 1. Cor. 7. 18. to wit by gathering his vncircumcision after his first circumcision that so there might be matter for a second circumcision This man translated the old Testament out of Hebrue into Greeke but vnfaithfully as Theodoret saith intending most the confutation of the Samaritans of whom he had his first beginning After this translation of Symmachus there were two others whose names bee not knowne The one was found in Iericho laid vp in great vessels for the preseruation of it in the raigne of Caracalla the Emperour The other was found at the North-Nicopolis in the time of Alexander the Emperour the sonne of Mammaeas This Apud Nicopolia Aquilonarem because there were three of that name is testified by Epiphanius Theodoret and others After all these followed Origen who liued in the yeare of Christ 261. in the daies of Valerian Galienus the Emperours Origen laboured exceedingly in the conference of such translations as he found extant before his time for he gathered into one volume foure translations to wit first Aquilas secondly Symmachus thirdly the Septuagint fourthly Theodotions and set them down in foure distinct columnes and this was Origens Tetrapla This doue hee added to these foure columnes Origens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two more of the Hebrue text the one set downe in Hebrue the other in Greeke characters and this was Origens Hexapla Lastly to the six former columnes he annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two editions before noted to bee of vnknowne Authors and this was called Origens Octapla a worke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great labour and excellencie the losse whereof hath beene no doubt no smal domage to the Church of God Origen in these his works had his marginal starres to obserue what he liked his long strokes to put out what he disliked his little labels for addition and his second labels for a second addition according to the varietie and diuersitie of his copies A certaine godly man complaining for the losse of these works said Well we may deplore the losse of these works but restore the same we cannot After Origen there was one Lucianus translation about Lucianus Diocletians time This man was a minister of the Church of Antioch and a martyr A copie of this edition as I haue read was found written with this martyrs owne hand and kept in a marble chest at Nicomedia Hierome also writeth that in his time there were Greeke copies which were called by Lucians name Finally after Lucians translation followed another edition set forth by one Hesychius which corrected the interpretation of the Septuagints and gaue it to the Hesychius Churches of Egypt And thus farre of the eight Greeke translations which were after Christ all which be lost howbeit the Papists sell for good Canonicall Scripture certaine remnants as they say of Theodotions translation Dan. 13. and 14. chap. a fragment which that foule heretik Apostata left in their safe keeping For as concerning this Greeke edition of the old Testament which is now extant howsoeuer it comes to vs we haue none pure but mixt and corrupted as we haue before obserued And thus farre of the translations of the old Testament first the Chaldee Paraphrase next the sundrie Greeke copies of all ages CHAP. XXI Of the Syriacke translation of the new Testament NOw let vs come vnto the translatiō of the new Testament The new Testament being first written in Greeke was translated into the Syriacke tongue which in the dayes of Christ and his Apostles was the proper and naturall language of the Iewes by reason of their long captiuity in Babylon and for that the Assyrians were so transported to the possession of Iurie It is vncertaine who was the Author of this translation as also at what time it was done Tremelius thinks it most like to be true that this was done in the primitiue Church in the very beginning that by the Apostles themselues or their Disciples He prooues also the reuerend antiquity thereof First by the elegancy of the tongue Secondly by the defects losse of certaine books and places of the N. Testament which Syriack translation anncient are to be found in

publike administration of Gods seruice and worship being performed of all or most Churches in one tongue to wit the Latine this might serue well for the preseruation of the vnitie of faith To this I answer this serues notably for the continuance and increase of vnbeleefe and ignorance Againe our verie experience teacheth by Gods good blessing in these times that notwithstanding the great variety of tongues in the reformed Churches yet they agree well to God be praise in the vnitie of faith Next they reason from the little good which hence ensueth as they imagine It profits the people nothing at all that the Scriptures be read in the vulgar tongues for they vnderstand not any sentence of Scripture albeit they know the words To this I answer Euerie one of the vnlearned if they come to heare the Scriptures with Gods feare and reuerence they shall reape and receiue some profit by it Againe from another danger which may happen they reason thus The reading of the Scriptures in a knowne tongue may more hurt then profit the people for deuotion hath rather decreased then increased since publike prayers or seruice of God hath beene celebrated in popular tongues I answer the consequent is not good The sacred Scripture read in the mother tongue hurts manie therfore it is not so to be read at all because accidentally and through the default and corruption of the people it hurts and profits not So the preaching of the Gospell is the sauour of death vnto death vnto manie therefore the Gospell is not to bee preached Furthermore be it knowne that this is no religion nor true pietie which is so coupled with ignorance but a damnable superstition when as the sacred Scriptures are read and prayers administred in a strange and vnknowne tongue Thus far these three Arguments from the finall causes and effects Againe they reason from an inconuenience first on this wise If the scriptures must bee read in the vulgar tongue then translations must bee renewed in euery age for auncient words weare out of vse and this is inconuenient I answere what losse is it if translations be reuised and renewed in euery age for the whole translation needes no renuing but some words which happily are become obsolete and out of vse Againe an other euill which might follow this conclusion is this The Pope vnderstandeth not all vulgar tongues But the publique prayers must be celebrate in a language which the Pope knoweth Ergo. I answere it is not necessarie that prayers be in that tongue which the Pope knoweth This they proue * Vne concesso errore mille consequuntur because he is the vniuersall Bishop And this I deny also Wherefore there is no domage shal follow if publique prayers be contained in a language which the Pope knoweth not And thus far the 2. question The 3. question followeth whether it is lawfull for the lay people as they call them or the vulgar sort to read the holy scriptures We auouch that it is lawfull for euery one euen of the basest of the people to read the holy Scriptures For this point see Deut. 6. Chap. 11. c. and 17. c. Iosh 1. c. and 10. c. 5. Search the Scriptures saith the Lord Christ Acts. 17. the men of Berea searched the Scriptures and for this cause are commended by the holy Ghost Matth. 4. The example of Christ who resisted the Deuill with no other weapons but of the scripture teacheth vs that the scripture ministreth vnto vs such a furniture as euery man must be prouided of to withstand Sathan in his assaults against vs. Lastly this is prooued by the practise of the Church For wherefore were the scriptures in the old church translated into so many popular languages but that they might be read vnderstood of the people And this is our iudgement in few words What say the aduersaries Some yeares past they taught it was not lawfull at all for any of the common and lay people as they vsuallie tearme them to reade the holy Scriptures Afterwards when they saw how odious Vide Censuram Coloniensem this was they changed their minde and now forsooth they say it is lawful to read the scriptures but with conditiō if it be permitted permitted I say of whom They answer by the Pope his Bishops or inquisitors I demaund what of these only They answer not of these only but of them with the aduertisemēt of the parish Priest or confessor Well I vnderstand who be to permit the reading of the holy scripture now I aske to whom is this permitted They answer not to all indifferently but only to such as the parish Priest whom they call the Curate shall well discerne both by their confession and by their whole cariage of their life to be a true Catholick that is a stubborne or stiffe-necked Papist I see then to whom they yeeld thus far the reading of the scriptures I demand in the next place what translations be allowed them They answer they will not haue them to read all translations indifferently but such only as some Catholicks haue published such as at this day the English Rhemish translation of the New Testament is Thus far briefly of that permission which hath so decreed the condition of this libertie of reading the scriptures And this is their meaning according to the decree of Pius Quartus the Pope which decree is confirmed also by the councel of Trent commended by the Rhemists in the preface of their English translation And this is Bellarmines iudgment who differeth in words only a little from the former popish assertion but in matter and purpose is the same in effect for what difference is there if there be no permission at all to be thus permitted with such a condition as is aforeshewed And thus of the 3. question and as touching the controuersies which are moued at this day concerning holy scripture I remember not any that we haue left vntouched We haue therefore spoken of the word of God which is the word of both couenants as also of the sacred scripture which is a certaine meane wherby it pleased God to manifest his word and wil vnto men It resteth now that wespeake of sinne and of mans miserie CHAP. XXIIII Of sinne in generall THE common place of sin as also the former before handled is subalterne to the place or generall head of our calling For calling is the transferring of a man out of the state of sin What our calling is and miserie into the state of righteousnesse and happinesse Therefore we shall speake of sinne first in generall after we shall come vnto his kindes or partes The name of sin signifies a certaine thing compounded of his owne matter and forme The matter of sinne to speake thereof in the first place is a certaine being or thing that is and that being is not a substance but an accident and What sin is that is either a qualitie or action and this

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