Truth and Falsehood, Book · Chapter 5
That only the Canonicall bookes of the old and new Teſtament are this written word or Scriptures. CHAP. 5
THE PROTESTANTS
SEing that the rule of the Catholike faith must be knowen, De verbo dei lib. 1. cap. 2.and certaine, for if it be not knowen, it can not be a rule vntounto vsus, if not certaine, it is no rule at all, as Bellarmine hath very wel noted, & only thoſe ſcriptures which we according to the ancient vſe of the Primitiue church, and the common conſent of thoſe purer times, do call Canonicall, are that ſure rule that can not deceiue (for therefore hauehave they that name, becauſe they are for triall of doctrines, as the rule or line for triall of workes:) it is certain that no other word can be that infallible word of God & certaine rule of faith and religion, but only the Canonical Scriptures. Theſe onelyonly hauehave beene of the godly Fathers accounted to hauehave beene written by thoſe whom God indued with his ſpirite for that cauſe:Concil. Laodicenum ca. 59. Hieron. ad Paulinum & prologo Galeato. Out of theſe onlie the Fathers permit matters of controuerſie to bee tried. And in expounding of theſe that wee call Canonicall, they hauehave beſtowed their godly labours: yea and them onelyonly to bee certaine, and ſuch as were neuer doubted of among Catholike men,De verbo dei lib. 1. cap. 4. Bellarmine himſelfe confeſſeth, and it is a ground or principle acknowledged of all men.
THE PAPISTS
NOtwithſtāding this name Canonicall which the ancient fathers hauehave giuen to theſe Scriptures onelyonly, to testify that they are only the certaine canon and rule of faith, notwithstanding alſo ſuch preheminence and excellency,Bellarm. de verbo Dei li. 1. ca. 2. compared with that cap. 4. as not the Fathers onelyonly, but themſelues alſo doe yeelde vntounto the Canonicall ſcriptures to be of all other the most certaine rule, and most infallible touchſtone in all matters of controuerſie, the Councel of Trent is not aſhamed to commaund (and that vnderunder paine of beeing accurſed) to receiue theſe bookes that are contained in the Bible, with like reuerence and deuotion, and to make them of as good credite as the canonicall Scripture: I ſay, euen thoſe Apocryphaes, in which are many things abſurd, and whoſe very name ſheweth them to be vnknown from whence they came, who were not found in the Hebrew, nor accounted by the Iewes to be Canonicall. And ſo they doe match that word, that all men alwayes, and euen themſelues acknowledge to be leſſe certaine, with that which they knowe that no good man euer doubted of.
Argument But leſt they ſhould ſeeme thus to dote without reaſon, they vſe in effect theſe arguments for proofe heereof. The firſt is, that theſe bookes which we call Apocrypha, are alledged ſometimes of the Fathers in their writings. Anſwers But the anſwere is eaſie. For the alledging of them doth not prooue, that they who alledged them did hold them for canonicall, for then ſhould it followe, that poets, philoſophers, and ſuch like (who are often alledged by the ancient writers) ſhould ſo be. But this rule muſt ſtand alwayes good which S. Hierome hauing reckoned vp thoſe bookes which now in our Bibles are accounted canonicall, and no other,… rologo in lib. Reg. qui Galeatus dicitur. Ruffinus in ſymbol. prolog in Prouerb. hath, Whatſoeuer is beſides theſe muſt be put amongſt the Apocrypha. Yea to be ſhort, they do alledge them, becauſe they may bee read to the edifying of the people, but not to confirme the authoritie of any eccleſiaſticall doctrine, as ſaint Hierome ſaith of Tobie, Iudith, and the Machabees, and Ruffinus alſo vppon the Creede.
De doct… ina chriſtian. lib. 2. cap. 8.The ſecond argument is taken out of Auguſtine, becauſe he reckoneth vp the books which we call Canonicall, and alſo the Apocrypha, and calleth all Canonicall. So doth the third councell holden at Carthage alſo,Cap. 47 with ſome other ancient writers. Anſwere. Admit that this were the meaning of ſaint Auguſtine, and of thoſe Fathers, ſhall their bare authority without reaſon be heauy enough to weigh down ſo many fathers and reaſons, as (partly) I hauehave alleaged to the contrary, and might hauehave alledged many mo? But their meaning is plaine enough. For although S. Auguſtine, and that Councel of Carthage, and others ſay, that all thoſe bookes are canonicall, yet wee muſt vnderſtand them according to their meaning. They diuided all the ſcripturs, that went in the name of ſcriptures, but into two parts. Thoſe which they called Apocrypha,De ciuit. Dei lib. 15. ca. 23 l… b. 3. cap. 25 Euſeb. had many fables, as may appeare by ſaint Auguſtine: now all the reſt they called Canonicall, ſo that they comprehend vnderunder that name, all that Euſebius and others do vnderſtand, both by ſuch bookes as were without all controuerſie receiued of al men, and ſuch as were not generally receiued of all, but well liked of many. And they comprehend all theſe in one name, not only becauſe that in compariſon of the other that were fabulous, theſe were good, but alſo becauſe they were read commonly of them, although not for eſtabliſhing of anie doctrine, as before I hauehave ſhewed, yet for reformation of manners. And that S. Auguſtines meaning was not, to make like account of all, appeareth not onelyonly by that rule which himſelfe ſetteth downe, in that very chapter, after he hath reckoned vp thoſe Bookes canonicall, Thoſe canonicall bookes which are generally (ſaith he) receiued by the common conſent of all Churches, De doctrin… chriſtiana li. 2. cap. 8. 30are to bee preferred before them that are reiected of many (but of thoſe whom we call Apocrypha, Origen, Athanaſius, Epiphanius, Melito, Hierome, Ruffinus, and many other hauehave doubted) but alſo by his practiſe. For it will appeare how that ſomtime himſelf doubteth of ſome of them, which we deny to be canonicall, namely of the Machabees hee writeth thus againſt the ſecond Epiſtle of Gaudentius the Donatiſt,Lib. 2. cap. 23 This peece of Scripture of the Machabees, the Iewes do not ſo account of as of the Law, the Prophets, and the Pſalmes, vntounto the which the Lord giueth teſtimony as vntounto his own witneſſes, ſaying, Al things muſt be fulfilled which are written in the Law, the Prophets and the Pſalmes of me, but it is receiued of the Church, not without profite, if it bee read or heard ſoberly. Wherin firſt I note, that the Iewes, with whom the word of God was kept, before it came to vsus, did not account it canonicall. Secondly, note how he magnifieth the witnes of the ſcriptures which are indeede canonical, calling them the Lords owne witneſſes: And thirdly, how coldly hee intertaineth the bookes of Machabees, ſaying, the church readeth them, and that with profit, if they be read ſoberly, by reaſon of ſome good examples in them. But yet more plainely in his Bookes of the citie of God.Lib. 18. c. 36. The reckoning of time (from the reſtoring of the Temple) is not found in the holy Scriptures that are called Canonicall, but in other writings, amongſt which are the Bookes of the Machabees, which the Iewes reckon not canonicall, but the church doth, bicauſe of the extreame & ſtrange ſufferings of ſome Martires. Wherein wee ſee how that S. Auguſtine ſaith, that wee knowe not the ſtory of thoſe times, after the temple was built by any canonicall writer, but yet by the Machabees wee know it, therefore the Machabees are not canonicall: And yet the church accounteth them (ſaith he) canonicall, becauſe of the examples of the Martyres in them: As if he would hauehave ſaide, Although thoſe Bookes be not indeede ſuch as you may build your faith vponupon, yet they are for ſome things worth the reading. Which two places I ſtoode vponupon the rather, becauſe Bellarmine alledgeth them,De verbo de lib. 1. cap. 15. eſpecially this latter, as a ſpeciall pillar to hold vp thoſe Bookes of Machabees. But howe truely, let the Reader iudge.
Arg. 3 Their third and laſt argument is taken from that authority which they imagine the Church hath to approoue or diſprooue Gods word. And therefore is it ſo often repeated by Bellarmine handling this point, That the Councell of Trent hath allowed ſuch Bookes. De verbo dei lib. 1. De eccleſia.So that hee iumpeth right with that which moſt blaſphemouſly Eckius hath ſet downe, & that twice within few lines (he liked ſo well of it,) That the Scriptures are not authenticall (or canonicall,) without the authoritie of the church. And Canus ſetteth himſelfe to make a full diſcourſe againſt them, that ſay,Lib 2. de locis Theol. ca. 6 That the Scripture needeth not the approbation of the church. And thus they muſt reaſon. The church hath allowed thoſe bookes to be canonicall which you call Apocrypha, according as did alſo the ancient fathers, therefore they are canonicall. Anſwere. That the weakeneſſe and wickedneſſe of this argument may appeare, let vsus firſt conſider who is the Author of the holy ſcriptures, which the Apoſtle declareth as plainly as can be when he ſaith,2. Tim. 3.16. The whole ſcripture is giuen by inſpiration from God. Therefore the ſcripture is the word, not of man, but of God. Secondly, let vsus ſee how this word came to vsus, whether by tradition of the church or by ſpecial reuelation. Which alſo is plainly anſwered by ſaint Peter, ſaying,2. Pet. 1.21 that prophecie came not in olde time by the will of man, but holy men of God ſpake as they were mooued by the holy Ghoſt. What will we then ſay? ſhall we imagin that God would direct by his holy Spirite the mouthes of his ſeruants to ſpeake, but not their pennes to write? God forbid. Thirdly, the men whome it pleaſed God to vſe as his meanes in ſetting downe this word, were knowen vntounto the church of that time wherein they flouriſhed, and their calling ſo confirmed vntounto the godly, that without all doubt or wauering they receiued thoſe writings as Gods word, becauſe they knew the authors thereof to be directed by Gods ſpirit.
And this is the difference that the ancient fathers doe make, betweene thoſe Bookes of ſcripture, whoſe authors were knowen, and their bookes alwayes receiued, and
therefore called Canonicall, that is, ſuch as deliuer rules for life and doctrine that are infallible: and thoſe other that are called Apocrypha, becauſe either it was not knowen who wrote them, or elſe it was not knowen that they were indued with ſuch a ſpirite, as they could not erre in any thing. And therefore their Bookes were not receiued of the church then. Is it not then intollerable pride in the church of Rome, to commaund ſilence vntounto God himſelfe, and not to ſuffer him to ſpeake, but when they giuegive him leaue, and to proclame it vntounto the world, that euen his word is not of credite, vnleſſe it be by their approbation and allowance of the ſame. And yet thus doe they ſay when they affirme, that the Scriptures are not Canonicall, but by the approbation of the Church. Yea, ſome make them no better than Eſopes Fables, if the Church allowe not of them. O blaſphemie intollerable! if this their argument might bee allowed, then the church of Rome, which falſely challengeth to bee the church,Cauſ. 15. Quaeſt. 6. ca. Autoritatem. D… ſt. 34. c. ſector. diſt. 82. presbyt. would ſoone prooue their abhominable Idolatries and hereſies, to be true religion. And therefore doe they challenge this authoritie, and ſtriue for it. And the Pope ſometimes diſpenſeth againſt the Apoſtle, as their Canoniſts doe note, and ſometimes a Councell diſpenſeth againſt the apoſtle, and all this is, to challenge vntounto their church this prerogatiue, that it may deale with Gods word as it will.
When Gregorie the thirteenth pope of that name confirmed the order of the fellowſhip of the bleſſed virgine Marie (a new deuiſed order, and come vp ſince the order of Ieſuites) in his Bull hee confirmeth and ratifieth all ſuch priuileges as they hauehave or ſhall hauehave, Notwithſtanding anie Conſtitutions or Ordinances Apoſtolike, or whatſoeuer may be againſt it. Did you euer reade or heare any ſpeake more like the beaſt mentioned in the Apocalips,Apoc. 13.5, 6 who had a mouth giuen vntounto him that ſpake blaſphemies? But to be ſhort, I will againſt their argument oppoſe this. Whatſoeuer ſcriptures are not giuen by inſpiration of God ſpirit, and by the godly receiued into the canon of the ſcripturs, thoſe are not the word of God, though they hauehave the approbation of the latter churches: but ſuch are the Bookes which wee call Apocrypha, which the councell of Trent would make of like authoritie with the canonicall Scriptures, therefore thoſe Bookes are not the vndoubted word of God. And howe can any body imagine, that that which once hath beene not canonicall, can by continuaunce of time, and confirmation of men become canonicall, or that which God hath not vouched woorthy to bee his word in times paſt, that nowe at the laſt he ſhould acknowledge the ſame, as though hee were nowe chaunged or had repented him of his former opinion.
Admit once this doctrine of theirs, and farewell all certaintie in religion. For men will wander from one thing to an other, as wee ſee in the kingdome of darkeneſſe and Poperie where there is no ende of deuotions deuiſed, and inuentions of men. So that that which was good chriſtianitie in the dayes of Chriſt and of his Apoſtles, is nowe holden to be farre from the perfection of a godly life, vnleſſe wee doe helpe it with our will-worſhippings, and by the obeying the preceptes of the church. Nay, graunt them this, and then that worde written that wee hauehave, it ſhall ſpeake nothing but Romiſh, ſo that whatſoeuer is the meaning and true ſenſe of the ſcriptures, yet God muſt be taught to ſpeake as the church of Rome will hauehave him.De verbo dei lib. 4. cap. 11. To this ende tendeth that common axiome receiued of them all, and vſed by Bellarmine. The true ſenſe of the Scripture hangeth of vnwritten traditions. So that beleeue them, and they will eaſily confute any aduerſaries. For firſt they alow for ſcripture what they will. Secondly, that which they muſt needes confeſſe to bee Scripture, muſt bee expounded by their vnwritten Traditions. That (I ſay) that is written by that which is vnwritten, the certaine by the vncertaine. Like to Procuſtes his bed, which who ſo lay in it, if he were too long, he was cut ſhorter, if he were too ſhort, he was ſtretched out longer. So muſt all be made fit to their traditions. Seeing therefore the Canonical Bookes hauehave ſo manifeſt a teſtimonie, not onelyonly of the godly, but euen of the aduerſaries themſelues, and the credite of the Apocrypha by ſo great authorities is ſuſpect: I will conclude with bel… armines words:… That he is not well in his wit, that not regard… ng … e Scripture, the ſureſt and ſafeſt rule, w… ll refe… re h… mſelf to the iudgement of the inward ſpir… t which is often deceitfull, and alwayes vncertaine, as in truth the Papiſts do. For they will make you beleeue that becauſe they are guided by the holy Ghoſt, they cannot erre in their traditions. This rule then of Gods written word in the Canonicall bookes of the old and new Teſtament, being ſet downe, as a rule moſt ſure to tr… e all doctrines with, let vsus now proceed to examine other matters in controuerſy among vsus, when I ſhal firſt hauehave anſwered a common obiection, wherein all the moſt ignorant ſort eſpecially of Papiſts doe maruellouſly truſt and triumph, and doe therewith deceiue others, ſuch as them ſelues are.
How ſhal I know the ſcriptures (ſay they) to be the ſcriptures, but by the authoritie of the Church? I will not anſwer although I might very well) that abſurdly they call that in queſtion, whereof there is no doubt among vsus. For neither we nor they denie Gods word. It is knowne of all, it is receiued of vsus all. Therfore they put caſe of that there is not, neither is likely to be amongs vsus. But for their ſakes that are ignorant, I anſwer plainely and ſhortly out of Saint Auguſtine. Co… fe… . li. 6. cap. 5.Thou (Lord) haſt perſwaded me, that they are blame worthie not who hauehave beleeued thy bookes, which thou haſt ſo ſetled almoſt in all nations, but they that hauehave not beleeued them And that I ſhould not heare them if perchance any would ſay to me, How knoweſt thou that thoſe bookes (the ſcripture) are giuen to mankinde, by the ſpirite of one, very, and moſt true God? Yea, Saint Auguſtine there confeſſeth, that when he was but a nouice in religion, yet was he perſwaded, that God would neuer hauehave made the whole world ſo to reuerence the Scriptures, but that he meant to be beleeued in them, and to be ſought out by them. We ſee then by ſaint Auguſtine, that not onelyonly that common account that the whole world (not the Church onelyonly) maketh of the Scriptures, ſhould be ſufficient to ſtop our mouths for aſking that queſtion; but alſo that he flatly telleth vsus, that God would not hauehave vsus to heare ſuch faithles and fruitles obiections. But I know, they will by and by come vponupon me with that place of Auguſtine, Cont. epiſt. … . c. 5.I would not beleeue the Goſpel, vnleſſe the authoritie of the Church ſhould moue me thereto. Out of which, they will perchance conclude as groſly, as you heard Eckius hath done, That the Scripture it ſelfe hath no credite, but as the Church will beſtow it vponupon the ſame. But Melchior Canus a learned Papiſt doth gather otherwiſe out of that place, and doth in deed truely anſwere this common obiection for vsus, out of the ſaid words of S. Auguſtine, concluding thus. Therefore it teacheth not, Locor. Theo, lib. 1. cap. … .that beleeuing the Goſpel is grounded vponupon the authoritie of the Church, but onelyonly that there is no ſure way, whereby either Infidels or Nouices in faith may come to the holy Scriptures, but the conſent of the Catholike Church. Yea, he hath taught a little before in that Chapter, that although to hauehave faith, certaine external meanes and helpes are required, yet thoſe moue vsus nothing, without the working of Gods holy ſpirit. And he much miſliketh of them that teach, that our faith muſt reſt vponupon that point, That we beleue that the church is true, or cannot erre. For therevpon he gathereth this abſurditie, that our faith ſhould be grounded vponupon the truth, not of God but of man. He alſo plainly affirmeth, that if a man ſhould aſke, how the faithfull do know that God hath reuealed that which they beleeue? they cannot anſwere by the authoritie of the Church, but it is by the inward light of Gods ſpirit that they know the ſame. If now thou aſke me how I know the Scriptures to be the Scriptures, I anſwere out of Canus, not by the authority of the Church, but by the motion of Gods ſpirit, and witneſſe thereof. If thou vrge that place of Auguſtine, Canus telleth thee that they who are become Chriſtians, are not ſo brought to beleeue the Scriptures but onelyonly Infidels, and Nouices in religion. So that this place ſerueth nothing to obiect againſt vsus, who profeſſe Chriſtianitie alreadie, and beleeue the worde which the Manichies did not, of whom, and to whom Saint Auguſtine there writeth. But we had neede out of that place to admoniſh you, that in reſpect of that reuerence which with one conſent al that profeſſe Chriſtianitie doe yeeld vntounto the ſcriptures, you would be aſhamed ſo to depraue and deſpiſe them, ſo to abuſe and reiect them at your owne pleaſure, as you alwayes hauehave done. You make vnlawfull that which God hath mad lawfull: as for example: It was lawfull in the Apoſtles time, for euerie Prieſt,Dion. Carth. 1. Tim. 3. Biſhop, and Deacon to hauehave one wife, but now by the appointment of the Pope they may not hauehave a wife, ſayth a friend of your owne, a bird of your owne neſt. So that not the ſcripture, or the will of God, but the worde of the Pope muſt be the rule of our life: ſo that whereas Auguſtine for the Church beleeued the ſcriptures, you for your Churches ſake controll the ſcriptures, and diſobey them. And for the eſtabliſhing of that vndue honour which they would beſtow vponupon the moſt happie mother of Chriſt the virgin Mary: Marke the boldneſſe of Durand, a great piller in the Popiſh Church,Rathon… . di… . li. 4. rub. 6. who writeth thus. Although it is ſaid (in the Scriptures) that Chriſt riſing did firſt appeare to Marie Magdalen, yet it is more truly beleeued, that firſt of all he appeared to his mother. Is it not plaine, how that to eſtabliſh their fooliſh toyes, he giueth the lie to that word that is onelyonly true? O groſſe boldneſſe! Seeing therefore this worde hath not onelyonly teſtimonie within vsus which is the ſtrongeſt witneſſe, but alſo with ſo great conſent is knowne to be Gods worde, be aſhamed now to call it into queſtion, or to put it to the triall of the Church (by which the Papiſts alwaies vnderſtand the Romiſh Church) whether it ſhal be allowed for currant or not. For in deede this blaſphemous ſenſe (which as I hauehave ſhewed, euen their owne friends can in no wiſe like of) is now the cōmon expoſition of thoſe words of S. Aug. I will not beleeue the ſcriptures, vnleſſe the Church of Rome do allow the Bookes for Canonicall, and expound them as ſhe ſhall thinke good. And thus much to anſwer this their common obiection.