Mr. (Rev.Dr.Prof.) Carl Trueman: Inerrancy, Church History (100-1800 AD), Boice Lectures

Francis Turretin: "Scriptural and Patristic Testimony to the Holy Spirit's Illumination and Scripture's Self-Authenticating Power

"The Thoughts of Francis Turretin," at: http://turretinfan.blogspot.com/ always posts sensible and thoughtful things.  On this specific post, we have a short, but useful sample of texts re: the Self-Authenticating power of Scripture by the Holy Spirit's illumination. Martin Chemnitz's Vol. 1 of the "Council of Trent," however, affords many more.  We recommend this blog to all our readers.
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In the comment box of a previous post, Pastor David King provided the following Scriptural and patristic testimony to the Holy Spirit's inward illumination of believers and Scripture's self-authenticating character, to which I've made some minor edits:

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The canon of Scripture is an artifact of revelation rather than an object of revelation. By "artifact" I mean something that is a feature not normally present but visible as a result of an external agent or action.

While the Romanist treats the canon as an object of revelation, it is the result (hence an "artifact") of revelation. In other words, the canonical list of the books of Holy Scripture are the result of God's revelatory work, and not the object of what God has revealed.

A Christian's recognition of these books is result of God's working in him to will and to believe.

I believe 1) Scripture's own witness of its inspiration, and 2) that God confirms that by the illuminating power of the Holy Spirit. I drawn a distinction (as the Reformers did before me) between the Spirit's revelatory work and his illuminating work.

In his work, Against the Epistle of Manichaeus Called Fundamental, Chapter 14, Augustine made this point.

Augustine (354-430) in response to Manichaeus:

You can find nothing better than to praise your own faith and ridicule mine. So, after having in my turn praised my belief and ridiculed yours, what result do you think we shall arrive at as regards our judgment and our conduct, but to part company with those who promise the knowledge of indubitable things, and then demand from us faith in doubtful things? while we shall follow those who invite us to begin with believing what we cannot yet fully perceive, that, strengthened by this very faith, we may come into a position to know what we believe by the inward illumination and confirmation of our minds, due no longer to men, but to God Himself.

Latin text:Nihil aliud elegisti, nisi laudare quod credis, et irridere quod credo. Cum igitur etiam ego vicissim laudavero quod credo, et quod credis irrisero; quid putas nobis esse judicandum, quidve faciendum, nisi ut eos relinquamus, qui nos invitant certa cognoscere, et postea imperant ut incerta credamus; et eos sequamur, qui nos invitant prius credere, quod nondum valemus intueri, ut ipsa fide valentiores facti, quod credimus intelligere mereamur, non jam hominibus, sed ipso Deo intrinsecus mentem nostram illuminante atque firmante?

Citation: Augustine, Contra Epistolam Manichaei Quam vocant Fundamenti, Liber Unus, Caput XIV, PL 42:183; translation in NPNF1: Vol. IV, Against the Epistle of Manichaeus Called Fundamental, Chapter 14.

We acknowledge with Augustine that the Church is most often the initial and outward means by which men are called to faith in Christ, but God brings us to the place (as Augustine put it) "to know what we believe by the inward illumination and confirmation of our minds, due no longer to men, but to God Himself."

Scripture itself furnishes us with clear illustration of this in the fourth chapter of John’s gospel. After having dealings with Christ, the woman of Samaria returns to her city, and there bears witness to Christ.

John 4:39-42
And many of the Samaritans of that city believed in Him because of the word of the woman who testified, “He told me all that I ever did.”
So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days. And many more believed because of His own word.
Then they said to the woman, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world.”

The point this passage illustrates is this - that though it was the woman’s witness which initially induced belief in Christ, nonetheless, the confirmation of their faith came to rest in the testimony of Christ’s own word. While the woman’s witness was true and sufficiently credible to move the inhabitants of the city, it does not follow that she became the infallible bulwark of their subsequent faith. The inhabitants of the city came to rest not in her word, but Christ’s own word.

Likewise, though the Church (or the witness of an individual Christian) is often the initial and outward means by which men are called to faith in Christ, it does not follow that this renders the church or the individual Christian with the attribute of infallibility.

God's own word is a spiritual reality which is sufficient to create faith in itself. No church or human being is able to accomplish that supernatural work.

The Apostle John wrote, “If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son” (1 Jn. 5:9).

Needing no support, the witness of God stands by itself. God’s own testimony is decisive and inexpugnable. If Holy Scripture is in reality the God-breathed word, then it must be self-authenticating, and in need of no human sanction. It is nothing less than a compromise of the integrity of God’s own witness to presuppose Scripture to be anything other than the living oracles of the Creator and Redeemer of mankind. To hold in suspension, as it were, the question of God’s speaking in Scripture until some external, authoritative criterion outside of God himself is applied as the deliberative, decisive court of appeal is a de facto assault on the truth that “the witness of God is greater.”

Chrysostom (349-407): Besides, what benefit would there be in a homily when prayer has not been joined to it? Prayer stands in the first place; then comes the word of instruction. And that is what the apostles said: "Let us devote ourselves to prayer and the ministry of the word." Paul does this when he prays at the beginning of his epistles so that, like the light of a lamp, the light of prayer may prepare the way for the word. If you accustom yourselves to pray fervently, you will not need instruction from your fellow servants because God himself, with no intermediary, enlightens you mind.
Citation: John Chrysostom, FC, Vol. 72, On the Incomprehensible Nature of God, Homily 3.35, (Washington, D.C.: The Catholic University of America Press, 1984), pp. 111.

We have strong precedent in the some works of the Early Church Fathers (ECFs) that indicate there was also in their time a recognition of the fact that God's word is self-authenticating. Some examples of this precedent are shown below.

Nemesius of Emesa (around the end of the 4th century):

But for us the sufficient demonstration of the soul’s immortality is the teaching of Holy Scripture, which is self-authenticating because inspired of God.

Greek text:

ἡμῖν δὲ ἀρκεῖ, πρὸς ἀπόδειξιν τῆς ἀθανασίας αὐτῆς, ἡ τῶν θεῖων λογῖων διδασκαλία, τὸ πιστὸν ἀθ’ ἐαυτῆς ἔχουσα, διὰ τὸ θεόπνευστος εἶναι•

Citation: Nemesius of Emesa, De Natura Hominis, Caput II.18, Migne PG 40:589; translation in William Telfer, ed., The Library of Christian Classics, Vol. IV, Cyril of Jerusalem and Nemesius of Emesa: On the Nature of Man, Chapter 2 Of the Soul (Philadelphia: The Westminster Press, 1955), p. 292. (It is believed that Nemesius of Emesa wrote this work sometime between A.D. 392-400.)

Salvian the Presbyter (5th century):

I need not prove by arguments what God Himself proves by His own words. When we read that God says He perpetually sees the entire earth, we prove thereby that He does see it because He Himself says He sees it. When we read that He rules all things He has created, we prove thereby that He rules, since He testifies that He rules. When we read that He ordains all things by His immediate judgment, it becomes evident by this very fact, since He confirms that He passes judgment. All other statements, said by men, require proofs and witnesses. God’s word is His own witness, because whatever uncorrupted Truth says must be the undefiled testimony to truth.

Latin text:

Neque enim necesse est ut argumentis a me probetur quod hoc ipso quia a Deo dicitur comprobatur. Itaque cum legimus dictum a Deo quia aspiciat jugiter omnem terram, hoc ipso probamus quod aspicit quia aspicere se dicit; cum legimus quod regat cuncta quae fecit, hoc ipso approbamus quod regit, quia se regere testatur; cum legimus quod praesenti judicio universa dispenset, hoc ipso est evidens quod judicat quia se judicare confirmat. Alia enim omnia, id est, humana dicta, argumentis ac testibus egent. Dei autem sermo ipse sibi testis est, quia necesse est quidquid incorrupta veritas loquitur, incorruptum sit testimonium veritatis.

Citation: Salvian the Presbyter, Sancti Salviani Massiliensis Presbyteri De Gubernatione Dei, Liber Tertius, I, PL 53:1567; translation in FC, Vol. 3, The Writings of Salvian, The Presbyter, The Governance of God, Book 3.1 (New York: CIMA Publishing Co., Inc., 1947), pp. 68-69.

Epiphanius of Salamis (310/320-403):

But the truth is always steadfast and needs no assistance. It is self-authenticating, and always established in the sight of the true God.

Greek text:

τῆς ἀληθείας ἀεὶ ἑδραίας οὔσης καὶ μὴ χρείαν ἐχούσης βοηθείας, ἀλλὰ αὐτοσυστάτου οὔσης καὶ παρὰ θεῷ τῷ ὄντως ὄντι ἀεὶ συνιστωμένης.

Citation: Epiphanius of Salamis, Adversus Haereses, Liber I, Tom. III, XLIV, §1, PG 41:821; translation by Frank Williams, trans., The Panarion of Epiphanius of Salamis: Book I (Sects 1-46) 44. Against Apelleans, 1,3 (Leiden: E.J. Brill, 1994), p. 340.

Epiphanius (310/320-403):

The truth is self-authenticating and cannot be overthrown even if wickedness shamelessly opposes the precept of truth.

Greek text:

αὐτοσυστάτης οὔσης τῆς ἀληθείας, καὶ μὴ δυναμένης καθαιρεῖσθαι, κἄν τε ἀντιπράττοι ἡ ἀνομία ἀναισχυντίᾳ φερομένη τῷ τῆς ἀληθείας θεσμῷ,

Citation: Epiphanius of Salamis, Adversus Haereses, Liber II, Tom. II, LXVI, §10, PG 42:44; translated by Frank Williams, trans., The Panarion of Epiphanius of Salamis, Books II and III (Sects 47-80, De Fide), 66. Against Manichaeans, 10,4 (Leiden: E.J. Brill, 1994), p. 230.

Clement of Alexandria (150 - c. 215):

It will naturally fall after these, after a cursory view of theology, to discuss the opinions handed down respecting prophecy; so that, having demonstrated that the Scriptures which we believe are valid from their omnipotent authority, we shall be able to go over them consecutively, and to show thence to all the heresies one God and Omnipotent Lord to be truly preached by the law and the prophets, and besides by the blessed Gospel.

Greek text:

Οἷς ἑπόμενον ἂν εἴη μετὰ τὴν ἐπιδρομὴν τῆς θεολογίας τὰ περὶ προφητείας παραδεδομένα διαλαβεῖν, ὡς καὶ τὰς γραφὰς αἷς πεπιστεύκαμεν κυρίας οὔσας ἐξ αὐθεντείας παντοκρατορικῆς ἐπιδείξαντας προϊέναι διʼ αὐτῶν εἱρμῷ δύνασθαι, καὶ ἁπάσαις ἐντεῦθεν ταῖς αἱρέσεσιν ἕνα δεικνύναι Θεὸν, καὶ Κύριον παντοκράτορα τὸν διὰ νόμου καὶ προφητῶν, πρὸς δὲ καὶ τοῦ μακαρίου εὐαγγελίου γνησίως κεκηρυγμένον.

Citation: Clement of Alexandria, Stromata, Liber IV, Caput 1, PG 8:1216; translation in ANF: Vol. II, The Stromata, Book IV, Chapter 1.

Lactantius (260-330):

For it was not befitting that, when God was speaking to man, He should confirm His words by arguments, as though He would not otherwise be regarded with confidence: but, as it was right, He spoke as the mighty Judge of all things, to whom it belongs not to argue, but to pronounce sentence.

Latin text:

Nес enim decebat ut cum deus ad hominem loqueretur, argumentis adsereret suas voces, tamquam aliter fides ei non haberetur, sed ut oportuit locutus est tamquam rerum omnium maximus iudex, cuius est non argumentari, sed pronuntiare.

Citation: Lactantius, L. Caeli Firmiani Lactanti Opera omnia, Volume 19 (in Corpus Scriptorum Ecclesiasticorum Latinorum, Samuel Brandt Editor)(F. Tempsky, 1890), p. 197, lines 4-8; translation in ANF: Vol. VII, The Divine Institutes, Book III, Chapter I. See also FC, Vol. 49, The Divine Institutes, Book III, Chapter 1 (Washington D.C.: The Catholic University Press, 1963), pp. 165-166. Alternative translation:

... when God was addressing man, addition of arguments to his words, as if he would not otherwise be believed, was not appropriate; he spoke as the supreme judge of all creation ought to speak, his business being not discussion but declaration.

Citation: Lactantius: Divine institutes, Volume 40 of Translated Texts for Historians, Bowen et al. ed. (Liverpool University Press, 2003), p. 169 at 11

These ECFs, to name a few, are examples in the ancient church who (like us) believed Scripture to be self-authenticating.

The Church of England is Protestant, Reformed & Calvinistic (Boultbee, 47-54, Article VI

The Church of England is Protestant, Reformed & Calvinistic. This is not a heavy-weight systematic, but would be a suitable undergraduate text-book or a text-book for an adult-group study. Regarding Article VI and the Articles in general, Boultbee summarizes: "They may also decide whether Protestantism is a bare negation or the assertion of a living principle, the absolute supremacy of the Word of God, and the right of all men to search that Word. Other Articles protest against individual Roman errors. This Article is the fundamental one which stamps the Church of England as essentially PROTESTANT." As Anglicans, we are Anglo-Reformed.

Thomas Pownal Boultbee’s Introduction to the Theology of the Church of England: Thirty-nine Articles book is free and downloadable at:
http://books.google.com/books?id=1tECAAAAQAAJ&printsec=frontcover&dq=boultbee&hl=en&ei=PV3jTLT6GIP88Aavu-mEDw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CCoQ6AEwAQ#v=onepage&q&f=false
Page 47-51, Article VI and the Sufficiency, Authority and Inspiration of Canonical Scriptures. A few classics from Boultbee, pp.52-54, “It is unnecessary to refer to the Confessions of other Protestant Churches, as they are notoriously one with the English Church on this head…Other Articles protest against individual Roman errors. This Article is the fundamental one which stamps the Church of England as essentially PROTESTANT.

But the Church of the first three centuries never pronounced, or had an opportunity of pronouncing, its judgment on the subject. Hence the historical demonstration of the Canon of Scripture consists, in point of fact, of a collection of the testimony of individual divines and Churches to the reception of the several books from the first age of Christianity downwards. The hesitation of some as to a few of the books has been always justly thought to give the greater value to the final and all but general consent of the whole body. So that the less learned reader may rest satisfied with the result briefly, and somewhat boldly, expressed in our Article, that there has been unanimity from the first as to the authority of every portion of Holy Scripture. Not that every book came at once into the possession of every individual Church with full evidence as to its origin. But that after due communication of the several Churches which possessed the original apostolic writings, the whole Church came to a complete and early agreement; and the hesitation which lingered here or there was very partial, arose out of imperfect information, and before long merged in the general consent. Paley remarks upon this: “When that diversity of opinion which prevailed, and prevails among Christians in other points, is considered, their concurrence in the Canon of Scripture is remarkable, and of great weight, especially as it seems to have been the result of private and free enquiry.”
This subject may be illustrated by the following precept of Augustine:—“In Canonical Scriptures you must follow the judgment of the majority of Churches. You will prefer those received by all Catholic Churches to those which are not received by some; but in those which are not universally received, you will prefer those which the major and graver part receive to those which are received by fewer Churches” De Doctrina Christiana, ii. 8.

The inspiration of Holy Scripture might have naturally found a place among the statements of this Article. But there was no controversy on this head at the time of the Reformation, and thus all reference to it was omitted. It is, however, necessarily implied and assumed throughout the Articles. In particular, the expression “God's word written” (Art. XX.) may be noted.

This Article has been considerably altered from the Fifth Article of 1552, which asserted the sufficiency of Holy Scripture for salvation, but did not enumerate or define the Canonical books. The clause which defines the Canonical books was derived from the Wurtemburg Confession in 1563.

1. Texts which imply or assert the Inspiration of Scripture such as these:

“All Scripture is given by inspiration of God” (2 Tim. iii. 16).

“Which He promised afore by His prophets in the Holy Scriptures” (Rom. i. 2).

“The oracles of God” (Rom. iii. 2).

“One jot or one tittle shall in nowise pass from the law, till all be fulfilled” (Matt. v. 18).

“The Scripture cannot be broken “ (John x. 35).

“In the words which the Holy Ghost teacheth” (1 Cor. ii. 13).

“The Spirit of the Lord spake by me, and His word was in my tongue” (2 Sam. xxiii. 2).

“Behold, I have put my words in thy mouth” (Jer. i. 9).

“Which the Holy Ghost by the mouth of David spake before” (Acts i. 16).

“If any man shall add .... and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life,' &c. (Rev. xxii. 18,19).

'No prophecy of the Scripture is of any private interpretation: for the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost' (2 Pet. i. 20, 21).

2. Texts appealing to the Scripture as authoritative; for example:

“What things soever the law saith” (Rom. iii. 19).

“What saith the Scripture?” (Rom. iv. 3).

“The Scripture saith” (Rom. ix. 17).

“The Scripture foreseeing” (Gal. iii. 8).

“ That the Scripture might be fulfilled”' (John xix. 28, 36).

“ As the Scripture hath said” (John vii. 38).

'This Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake before" (Acts i. 16)

"Wherefore as the Holy Ghost saith" (Heb. iii. 7).

"David himself said by the Holy Ghost" (Mark xii. 36).

3. Forms perpetually recurring, such as these:

"Thus saith the Lord;" "The Lord hath spoken;" "The voice of the Lord;" "The word of the Lord by the mouth of;"&c.

4. Duties which we owe to the Scripture. Search the Scriptures (John v. 39). Meditation therein (Ps. cxix. 15). Love (Ps. cxix. 97). Obedience (Rom. xvi. 26). They must be taught (Deut vi. 7). They must be used against our spiritual enemies (Eph.vi. 17).

5. Effects of Scripture on the Believer. It makes wise unto salvation (2 Tim. iii. 15). It perfects, thoroughly furnishing unto all good works (2 Tim. iii. 17).

It converts the soul (1 Pet. i. 23).

It causes growth in grace (1 Pet. ii. 2).

It sanctifies (John xvii. 17).

P.52, the Roman Sect on Council of Trent, Session 4

The doctrine of the Roman Church on the authority of Scripture is laid down in the decree of the Fourth Session of the Council of Trent. The following extracts contain those portions which bear most closely on the present subject.

The Council declared that “the truth and discipline” given by Christ and His Apostles “are contained in books written and in unwritten traditions, which having been received from the mouth of Christ Himself by the Apostles, or at the dictation of the Holy Ghost from the Apostles themselves, and transmitted as it were by hand, have come down to us.” That the Council, therefore, “following the example of the Orthodox Fathers, receives and venerates with equal pious affection the books both of the Old and New Testament, and the traditions themselves, whether pertaining to faith or manners, as having been orally dictated by Christ or by the Holy Ghost, and preserved by continuous succession in the Church Catholic.” [Ed. Emphasis added. A boatload of accretions, contradictions, confusions and chaos in doctrine, worship and piety have been imported.]

With respect to the use of the Bible by private persons, the Council decreed (De libris prohibitis) that "he who shall presume to read or to have a Bible without a license, may not receive absolution until he has surrendered the Bible." Much stronger expressions have been used by individual popes or divines, but the above is sufficient as setting forth the unquestionable law of the Roman Church. [Ed. Emhasis added. This Papist restraint--yeah, chokehold--was lifted in the late 20th century. In this scribe’s time, however, I well recall the Papist stronghold on some friends re: Bibles. As a lad, about age seven, I crossed the street after church, went into a Papist synagogue with my Bible in hand to meet my friend, George. The Papist priest took it from me. As a lad, it scared me. My father went and reconfiscated it from the Vicar of Satan, the Priest.]

Page 53-54, The English Church. Boultbee avoids, with Hooker, the “precisionism” of some Puritan RPW-types that appear to “regulate” circumstances and inessentials. A few classics from Boultbee, found below. “It is unnecessary to refer to the Confessions of other Protestant Churches, as they are notoriously one with the English Church on this head…Other Articles protest against individual Roman errors. This Article is the fundamental one which stamps the Church of England as essentially PROTESTANT.

This Article draws a great distinction between things necessary for salvation, and things practically beneficial, but not essential. This distinction is the main subject of the second book of Hooker's Ecclesiastical Polity. He defends it against some extreme Puritans, who demanded Scripture authority for every act of life and for all the minutest matters of Church order. The concluding paragraph of that book draws the distinguishing line with admirable clearness:—“Two opinions there are concerning sufficiency of Holy Scripture, each extremely opposite unto the other, and both repugnant unto truth. The schools of Rome teach Scripture to be insufficient, as if, except traditions were added, it did not contain all revealed and supernatural truth, which absolutely is necessary for the children of men in this life to know, that they may in the next be saved. Others, justly condemning this opinion, grow likewise unto a dangerous extremity, as if Scripture did not only contain all things in that kind necessary, but all things simply, and in such sort, that to do anything according to any other law were not only unnecessary, but even opposite unto salvation, unlawful, and sinful. Whatsoever is spoken of God, or things appertaining to God, otherwise than the truth is, though it seem an honour, it is an injury. And as incredible praises given unto men do often abate and impair the credit of their deserved commendation; so we must likewise take great heed, lest, in attributing unto Scripture more than it can have, the incredibility of that do cause even those things which it hath most abundantly to be less reverently esteemed.”

The sufficiency of Holy Scripture for salvation (as taught in this Article) was a universal article of faith in the first four centuries. This has been abundantly demonstrated by overwhelming collections of quotations from all the primitive writers. The citations in Paley's Evidences, chap. ix. §§ 1, 9, are naturally those which first come before the attention of the student. And these will give him a fair impression as to the usual manner in which the authority and use of the Holy Scripture are handled by the Fathers. But a complete and masterly investigation of this subject will be found in the tenth chapter of the Divine Rule of Faith and Practice, by the late Dean Goode. The general result of that investigation may be summed up in the following well-known quotation from Augustine:—“If it is established by the clear authority of the divine Scriptures, those I mean that are called Canonical in the Church, it is to be believed without any doubt. But other witnesses or testimonies which are used to persuade you to believe anything, you may believe or not, just as you shall see that they have or have not any weight giving them a just claim to your confidence.” Ad Paulin Ep. 147.

For a further declaration of the mind of the Church of England on this subject the First Homily may be consulted. It is in entire harmony with this Article, as may be inferred from the following citation :—“Let us diligently search for the well of life in the books of the Old and New Testament, and not run to the stinking puddles of men's traditions, devised by men's imaginations for our justification and salvation.”

It is unnecessary to refer to the Confessions of other Protestant Churches, as they are notoriously one with the English Church on this head. Much obloquy has been thrown on the word Protestant of late, as if it were a mere negation implying no positive truth. It may, therefore, be useful as well as interesting to quote the following passage from the original Protest presented to the diet at Spires, 1529, by the Lutheran princes of Germany, from which the name Protestant was derived :—“Seeing that there is no sure doctrine but such as is conformable to the Word of God; that the Lord forbids the teaching of any other doctrine; that each text of the Holy Scripture ought to be explained by other and clearer texts; and that this holy book is, in all things necessary for the Christian, easy of understanding, and calculated to scatter the darkness; we are resolved, by the grace of God, to maintain the pure and exclusive teaching of His only Word, such as it is contained in the Biblical books of the Old and New Testament, without adding anything thereto that may be contrary to it. This Word is the only truth; it is the sure rule of all doctrine and of all life, and can never fail or deceive us. He who builds on this foundation shall stand against all the powers of hell, whilst all the human vanities that are set up against it shall fall before the face of God [emphasis added].

“For these reasons we earnestly entreat you to weigh carefully our grievances and our motives. If you do not yield to our request, we PROTEST by these presents before God, our only Creator, Preserver, Redeemer, and Saviour, and who will one day be our Judge, as well as before all men and all creatures, that we, for us and our people, neither consent nor adhere in any manner whatsoever to the proposed decree, in anything that is contrary to God, to His Holy Word, to our right conscience, to the salvation of our souls, and to the last decree of Spires.” [This decree had given liberty of worship to each German State.]

Those who read this noble Protest and compare the doctrines of the Church of England and the Church of Rome on the rule of faith, as given above, can say whether the Church of England is Protestant or no. They may also decide whether Protestantism is a bare negation or the assertion of a living principle, the absolute supremacy of the Word of God, and the right of all men to search that Word. Other Articles protest against individual Roman errors. This Article is the fundamental one which stamps the Church of England as essentially PROTESTANT [emphasis added].

For others, see:
Boultbee (i-xix): Thirty-nine Articles
http://reformationanglicanism.blogspot.com/2010/11/boultbee-i-xix-protestand-reformed.html

Boultbee (i-pg.12): Thirty-nine Articles
http://reformationanglicanism.blogspot.com/2010/11/boultbee-i-pg12-thirty-nine-articles.html

Boultbee (12-51): Thirty-nine Articles
http://reformationanglicanism.blogspot.com/2010/11/boultbee-12-51-reformed-theology-of.html

Thomas Cranmer's "Preface to the Great Bible"

Thomas Cranmer's Preface to the Great Bible

Thomas Cranmer's Preface to the Great Bible

Thomas Cranmer was Archbishop of Canterbury under King Henry VIII. He convinced the King to commission an authorized English version of the Bible from Coverdale, who in fulfillment of his commission presented a revision of the earlier "Matthew's Bible." The new version was first published in 1539, but was quickly followed by a somewhat revised edition in 1540. This second edition bore a preface by Cranmer, and at the foot of the title page appeared the words, "This is the Bible appointed to the use of the churches." This was the first officially approved English Bible, sometimes called "Cranmer's Bible" after the name of its sponsor, and sometimes the "Great Bible" because of its large size. The Cranmer Preface was later also included in the front matter of the Bishops' Bible.

Now, for the text itself:

"A prologue or preface made by the most reverend father in God, Thomas Archbishop of Canterbury, Metropolitan Primate of England

FOR two sundry sorts of people, it seemeth much necessary that something be said in the entry of this book by the way of a preface or prologue, whereby hereafter it may be both the better accepted of them which hitherto could not well bear it, and also the better used of them which heretofore have misused it. For truly some there are that be too slow and need the spur, some other seem too quick, and need more of the bridle; some lose their game by short shooting, some by overshooting; some walk too much on the left hand, some too much on the right. In the former sort be all they that refuse to read or to hear read the scripture in the vulgar tongue; much worse, they that also let or discourage the other from the reading or hearing thereof. In the latter sort be they which by their inordinate reading, indiscrete speaking, contentious disputing, or otherwise by their licentious living, slander and hinder the word of God most of all other, whereof they would seem to be greatest furtherers. These two sorts, albeit they be most far unlike the one to the other, yet they both deserve in effect like reproach. Neither can I well tell whether of them I may judge the more offender: him that doth obstinately refuse so godly and goodly knowledge, or him that so ungodly and so ungoodly doth abuse the same. And as touching the former, I would marvel much that any man should be so mad, as to refuse in darkness, light; in hunger, food; in cold, fire. For the word of God is light: Lucerna pedibus meis, verbum tuum. (See Psalm 119) Thy word is a lantern unto my feet. It is food: Non in solo pane viuit homo, sed in omni verbo dei. (See Matthew 4) Man shall not live by bread only, but by every word of God. It is fire: Ignem veni mittere in tertam, & quid volo nisi vt ardeat? (See Luke 12) I am come to send fire on the earth, and what is my desire but that it be kindled? I would marvel (I say at this) save that I consider how much custom and usage may do. So that if there were a people as some write, de Cymeriis, which never saw the sun, by reason that they be situated far toward the North pole, and be enclosed and overshadowed with high mountains, it is credible and like enough, that if by the power and will of God, the mountains should sink down and give place, that the light of the sun might have entrance to them, at the first some of them would be offended therewith. And the old proverb affirmeth, that after tillage of corn was first found, many delighted more to feed of mast and acorns wherewith they had ben accustomed, than to eat bread made of good corn. Such is the nature of custom, that it causeth us to bear all things well and easily wherewith we have been accustomed, and to be offended with all things thereunto contrary. And therefore I can well think them worthy pardon, which at the coming abroad of scripture doubted and drew back. But such as will persist still in their wilfulness, I must needs judge not only foolish, froward and obstinate, but also peevish, perverse, and indurate.

And yet, if the matter should be tried by custom, we might also to allege custom for the reading of the scripture in the vulgar tongue, and prescribe the more ancient custom. For it is not much above one hundred years ago, since scripture hath not been accustomed to be read in the vulgar tongue within this realm. And many hundred years before that, it was translated and read in the Saxons' tongue, which at that time was our mother tongue, whereof there remain yet divers copies found lately in old abbeys, of such antique manner of writing and speaking, that few men now be able to read and understand them. And when this language waxed old and out of common usage, because folk should not lack the fruit of reading, it was again translated into the newer language, whereof yet also many copies remain and be daily found.

But now to let pass custom, and to weigh - as wise men ever should - the thing in his own nature: Let us here discuss what it availeth scripture to be had and read of the lay and vulgar people. And to this question I intend here to say nothing but that was spoken and written by the noble doctor and most moral divine, saint John Chrysostom in his third sermon de Lazaro; albeit, I will be something shorter, and gather the matter into fewer words and less room then he doth there, because I would not be tedious. He exhorteth there his audience, that every man should read by himself at home in the mean days and time, between sermon and sermon, to the intent they might both more profoundly fix in their minds and memories that he had said before upon such texts whereupon he had already preached, and also that they might have their minds the more ready and better prepared to receive and perceive that which he should say from thenceforth in his sermons, upon such texts as he had not yet declared and preached upon. Therefore saith he there, My common usage is to give you warning before what matter I intend after to entreat upon, that you yourselves in the mean days may take the book in hand, read, weigh, and perceive the sum and effect of the matter, and mark what hath been declared and what remaineth yet to be declared, so that thereby your mind may be the more furnished to hear the rest that shall be said. And that I exhort you (saith he) and ever have and will exhort you, that you not only here in the Church give ear to that that is said by the preacher, but that also when ye be at home in your houses, ye apply yourselves from time to time to the reading of holy scriptures, which thing also I never lin [i.e. spare] to beat into the ears of them that be my familiars, and with whom I have private acquaintance and conversation. Let no man make excuse and say (saith he), I am busied about matters of the commonwealth; I bear this office, or that; I am a craftsman, I must apply mine occupation. I have a wife, my children must be fed, my household must I provide for. Briefly, I am a man of the world. It is not for me to read the scriptures. That belongeth to them that have bidden the world farewell, which live in solitariness and contemplation, and have been brought up and continually nuzzled in learning and religion. To this answering, What sayest thou man? (saith he) Is it not for thee to study and to read the scripture, because thou art encumbered and distracted with cares and business? So much the more it is behoveful for thee to have defense of scriptures, how much thou art the more distressed in worldly dangers. They that be free and far from trouble and intermeddling of worldly things live in safeguard and tranquility, and in the calm, or within a sure haven. Thou art in the midst of the sea of worldly wickedness, and therefore thou needest the more of ghostly succor and comfort! They sit far from the strokes of battle, and far out of gunshot, and therefore they be but seldom wounded. Thou that standest in the forefront of the host, and nighest to thine enemies, must needs take now and then many strokes, and be grievously wounded, and therefore thou hast most need to have thy remedies and medicines at hand. Thy wife provoketh thee to anger; thy child giveth thee occasion to take sorrow and pensiveness; thine enemies lie in wait for thee; thy friend (as thou takest him) sometime envieth thee; thy neighbor misreporteth thee or picketh quarrels against thee; thy mate or partner undermineth thee; thy lord, judge, or justice, threateneth thee; poverty is painful unto thee; the loss of thy dear and wellbeloved causeth thee to mourn; prosperity exalteth thee, adversity bringeth thee low. Briefly, so divers and so manifold occasions of cares, tribulations, and temptations, beset thee and besiege thee round about. Where canst thou have armor or fortress against thine assaults? Where canst thou have salves for thy sores but of holy scripture?

Thy flesh must needs be prone and subject to fleshly lusts, which daily walkest and art conversant among women, seest their beauties set forth to the eye, hearest their nice and wanton words, smellest their balm, chive, and musk, with many other like provocations and stirrings: except thou hast in a readiness wherewith to suppress and avoid them, which cannot elsewhere be had, but only out of the holy scriptures. Let us read and seek all remedies that we can, and all shall be little enough. How shall we then do, if we suffer and take daily wounds, and when we have done, will sit still and search for no medicines? Dost thou not mark and consider how the smith, mason, or carpenter, or any other handy craftsman, what need soever he be in, what other shift so ever he make, he will not sell nor lay to pledge the tools of his occupation. For then how should he work his feat, or get his living thereby? Of like mind and affection ought we to be towards holy scripture. For as mallets, hammers, saws, chisels, axes, and hatchets, be the tools of their occupation; so be the books of the prophets, and Apostles, and all holy writers inspired by the holy ghost, the instruments of our salvation. Wherefore let us not stick to buy and provide us the Bible, that is to say, the books of holy scripture; and let us think that to be a better jewel in our house than either gold or silver. For like as thieves be loth to assault an house where they know to be good armor and artillery, so wheresoever these holy and ghostly books be occupied, there neither the devil nor none of his angels dare come near. And they that occupy them be in much safeguard, and have a great consolation and be the readier unto all goodness, the slower unto all evil; and if they have done anything amiss, anon even by the sight of the books their consciences be admonished, and they wax sorry and ashamed of the fact.

Peradventure they will say unto me, How and if we understand not that we read, that is contained in the books? What then? Suppose thou understand not the deep and profound mysteries of scriptures. Yet can it not be but that much fruit and holiness must come and grow unto thee by the reading, for it cannot be that thou shouldest be ignorant in all things alike. For the holy ghost hath so ordered and tempered the scriptures, that in them as well publicans, fishers, and shepherds may find their edification, as great doctors their erudition. For those books were not made to vain glory, like as were the writings of the gentile philosophers and rhetoricians, to the intent the makers should be had in admiration for their high styles and obscure manner and writing, whereof nothing can be understood without a master or an expositor. But the Apostles and prophets wrote their books so that their special intent and purpose might be understood and perceived of every reader, which was nothing but the edification of amendment of the life of them that read or hear it. Who is it that reading or hearing read in the Gospel, Blessed are they that be meek, Blessed are they that be merciful, Blessed are they that be of clean heart, and such other like places, can perceive nothing except he have a master to teach him what it meaneth? Likewise the signs and miracles with all other histories of the doings of Christ or his Apostles. Who is there of so simple wit and capacity, but he may be able to perceive and understand them? These be but excuses and clokes for the rain, and coverings of their own idle slothfulness. But still ye will say I can not understand it. What marvel? How shouldest thou understand, if thou wilt not read, nor look upon it? Take the books into thine hands, read the whole story, and that thou understandest, keep it well in memory; that thou understandest not, read it again, and again. If thou can neither so come by it, counsel with some other that is better learned. Go to thy curate and preacher; show thyself to be desirous to know and learn, and I doubt not but God - seeing thy diligence and readiness (if no man else teach thee) - will himself vouchsafe with his holy spirit to illuminate thee, and to open unto thee that which was locked from thee. Remember the Eunuch of Candace, Queen of Ethiopia, which albeit he was a man of a wild and barbarous country, and one occupied with worldly cares and business, yet riding in his chariot, he was reading the scripture. Now consider, if this man passing in his journey was so diligent as to read the scripture, what thinkest thou of like was he wont to do sitting at home? Again, he that letted [i.e. omitted] not to read, albeit he did not understand: what did he then, trowest thou, after that when he had learned and gotten understanding? For that thou mayest well know that he understood not what he read, hearken what Philip there saith unto him: Understandest thou what thou readest? And he nothing ashamed to confess his ignorance, and answered, How should I understand, having nobody to show me the way? Lo, when he lacked one to show him the way, and to expound to him the scriptures, yet did he read; and therefore God the rather provided for him a guide of the way that taught him to understand it. God perceived his willing and toward mind, and therefore he sent him a teacher by and by. Therefore let no man be negligent about his own health and salvation. Though thou have not Philip always when thou wouldest, the holy ghost which then moved and stirred up Philip, will be ready and not fail thee if thou do thy diligence accordingly. All these things be written unto us for our edification and amendment, which be born towards the latter end of the world. The reading of the scriptures is a great and strong bulwark or fortress against sin; the ignorance of the same is a greater ruin and destruction of them that will not know it. That is the thing that bringeth in heresy; that is it that causeth all corrupt and perverse living; that is it that bringeth all things out of good order.

Hitherto all that I have said, I have taken and gathered out of the foresaid sermon of this holy doctor, saint John Chrysostom. Now if I should in like manner bring forth what the selfsame doctor speaketh in other places, and what other doctors and writers say concerning the same purpose, I might seem to you to write another Bible, rather than to make a preface to the Bible. Wherefore in few words to comprehend the largeness and utility of the scripture, how it containeth fruitful instruction and erudition for every man: if anything be necessary to be learned, of the holy scripture we may learn it. If falsehood shall be reproved, thereof we may gather wherewithal. If anything be to be corrected and amended, if there need any exhortation or consolation, of the scripture we may well learn. In the scriptures be the fat pastures of the soul, therein is no venomous meat, no unwholesome thing; they be the very dainty and pure feeding. He that is ignorant, shall find there what he should learn. He that is a perverse sinner, shall there find his damnation to make him to tremble for fear. He that laboureth to serve God, shall find there his glory, and the promissions [i.e. promises] of eternal life, exhorting him more diligently to labor. Herein may princes learn how to govern their subjects; Subjects obedience, love, and dread to their princes; Husbands how they should behave them unto their wives, how to educate their children and servants; and contrary, the wives, children, and servants may know their duty to their husbands, parents, and masters. Here may all manner of persons, men, women, young, old, learned, unlearned, rich, poor, priests, laymen, lords, ladies, officers, tenants, and mean men, virgins, wives, widows, lawyers, merchants, artificers, husbandmen, and all manner of persons of what estate or condition soever they be, may in this book learn all things what they ought to believe, what they ought to do, and what they should not do, as well concerning almighty God, as also concerning themselves and all other. Briefly, to the reading of the scripture none can be enemy, but that either be so sick that they love not to hear of any medicine, or else that be so ignorant that they know not scripture to be the most healthful medicine. Therefore, as touching this former part, I will here conclude, and take it as a conclusion sufficiently determined and appointed, that it is convenient and good the scriptures to be read of all sorts and kinds of people, and in the vulgar tongue without further allegations or probations for the same, which shall not need, since that this one place of John Chrysostom is enough and sufficient to persuade all them that be not frowardly and perversely set in their own willful opinion, specially now that the king's highness, being supreme head next under Christ of this Church of England, hath approved with his royal assent the setting forth hereof, which only to all true and obedient subjects ought to be a sufficient reason for the allowance of the same, without further delay, reclamation, or resistance, although there were no preface nor other reason herein expressed.

Therefore now to come to the second and latter part of my purpose. There is nothing so good in this world, but it may be abused, and turned from unhurtful and wholesome, to hurtful and noisome. What is there above better than the sun, the moon, and the stars? Yet was there that took occasion by the great beauty and virtue of them, to dishonor God, and to defile themselves with idolatry, giving the honor of the living God and creator of all things, to such things as he had created. What is there here beneath better than fire, water, meats, drinks, metals of gold, silver, iron, and steel? Yet we see daily great harm and much mischief done by every one of these, as well for lack of wisdom and providence of them that suffer evil, as by the malice of them that work the evil. Thus to them that be evil of themselves, everything setteth forward and increaseth their evil, be it of his own nature a thing never so good. Like as contrarily, to them that study and endeavor themselves to goodness, everything prevaileth them, and profiteth unto good, be it of his own nature a thing never so bad, as S. Paul said, Hiis qui diligunt deum, omnia cooperantur in bonum, All things do bring good success, to such as do love God, even as out of most venomous worms is made treacle [an antidote], the most sovereign medicine for the preservation of man's health in time of danger. Wherefore I would advise you all that come to the reading or hearing of this book, which is the word of God, the most precious jewel and most holy relic that remaineth upon earth; that ye bring with you the fear of God, and that ye do it with all due reverence, and use your knowledge thereof, not to vain glory of frivolous disputation, but to the honor of God, increase of virtue, and edification both of yourselves and other. And to the intent that my words may be the more regarded, I will use in this part the authority of saint Gregory Nazianzus, like as in the other I did of saint John Chrysostom. It appeareth that in his time there were some (as I fear me there be also now at these days a great number) which were idle babblers and talkers of the scripture out of season and all good order, and without any increase of virtue, or example of good living. To them he writeth all his first book, de theologia. Wherefore I shall briefly gather the whole effect, and recite it here unto you. There be some (saith he) whose not only ears and tongues, but also their fists be whetted [i.e. sharpened] and ready bent all to contention and unprofitable disputation, whom I would wish, as they be vehement and earnest to reason the matter with tongue, so they were all ready and practive [i.e. active] to do good deeds. But forasmuch as they, subverting the order of all godliness, have respect only to this thing, how they may bind and loose subtle questions, so that now every marketplace, every alehouse and tavern, every feast house, briefly every company of men, every assembly of women, is filled with such talk - since the matter is so (saith he) and that our faith and holy religion of Christ beginneth to wax nothing else but as it were a sophistry or a talking craft, I can no less do but say something thereunto. It is not fit (saith he) for every man to dispute the high questions of divinity. Neither is it to be done at all times, neither in every audience must we discuss every doubt. But we must know when, to whom, and how far we ought to enter into such matters. First, it is not for every man, but it is for such as be of exact and exquisite judgments, and such as have spent their time before in study and contemplation and such as before have cleansed themselves as well in soul as body, or at the least endeavored themselves to be made clean. For it is dangerous (saith he) for the unclean to touch that thing that is most clean, like as the sore eye taketh harm by looking upon the sun. Secondarily, not at all times, but when we be reposed, and at rest from all outward dregs [i.e. defiling matters] and trouble, and when that our heads be not encumbered with other worldly and wandering imaginations - as if a man should mingle balm and dirt together. For he that shall judge and determine such matters and doubts of scriptures, must take his time when he may apply his wits thereunto, that he may thereby the better see and discern what is truth. Thirdly, where, and in what audience? There and among those that have been studious to learn, and not among such as have pleasure to trifle with such matters, as with other things of pastime, which repute for their chief delicates [i.e. delights], the disputation of high questions, to show their wits, learning, and eloquence in reasoning of high matters. Fourthly, it is to be considered how far to wade in such matters of difficulty. No further (saith he) but as every man's own capacity will serve him, and again no further than the weakness or intelligence of the other audience may bear. For like as to great noise hurteth the ear, too much meat hurteth the man's body, heavy burdens hurt the hearts of them, too much rain doth more hurt than good to the ground, briefly in all things, too much is noxious; even so, weak wits and weak consciences may soon be oppressed with over hard questions. I say not this to dissuade men from the knowledge of God, and reading or studying of the scripture; for I say that it is as necessary for the life of man's soul, as for the body to breathe. And if it were possible so to live, I would think it good for a man to spend all his life in that and to do none other thing. I commend the law which biddeth to meditate and study the scriptures always both night and day, and sermons and preachings to be made both morning, noon, and eventide, and God to be lauded and blessed in all times, to bed-ward, from bed, in our journeys, and all our other works. I forbid not to read, but I forbid to reason [i.e. argue]. Neither forbid I to reason so far as is good and godly: but I allow not that is done out of season, and out of measure and good order. A man may eat too much of honey, be it never so sweet; and there is time for everything, and that thing that is good is not good if it be ungodly done. Even as a flower in winter is out of season, and as a woman's apparel becometh not a man, neither contrarily, the man's the woman, neither is weeping convenient at a bridal, neither laughing at a burial. Now if we can observe and keep that is comely and timely in all other things, shall not we then the rather do the same in the holy scriptures? Let us not run forth as it were wild horses, that can suffer neither bridle in their mouths nor sitter on their backs. Let us keep us in our bounds, and neither let us go too far on the one side, lest we return into Egypt, neither too far over the other, lest we be carried away to Babylon. Let us not sing the song of our Lord in a strange land, that is to say, let us not dispute the word of God at all adventures, as well where it is not to be reasoned, as where it is, and as well in the ears of them that be not fit therefore, as of them that be. If we can in no wise forbear but that we must needs dispute, let us forbear thus much at the least, to do it out of time and place convenient. And let us entreat of those things which be holy, holily: and upon those things that be mystical, mystically: and not to utter the divine mysteries in the ears unworthy to hear them, but let us know what is comely, as well in our silence and talking, as in our garments wearing, in our feeding, in our gesture, in our goings, in all our other behaving. This contention and debates about scriptures and doubts [i.e. disputed points] thereof (specially when such as do pretend to be the favorers and students thereof cannot agree within themselves) doth most hurt to ourselves, and to the furthering of the cause and quarrels that we would have furthered above all other things. And we in this (saith he) be not unlike to them that, being mad, set their own houses on fire, and that slay their own children, or beat their own parents. I marvel much (saith he) to recount whereof cometh all this desire of vain glory, whereof cometh all this tongue itch, that we have so much delight to talk and clatter? And wherein is our communication? Not in the commendation of virtuous and good deeds, of hospitality, of love between Christian brother and brother, of love between man and wife, of virginity and chastity, and of alms toward the poor; not in psalms and godly songs, not in lamenting for our sins, not in repressing the affections of the body, not in prayers to God. We talk of scripture, but in the meantime we subdue not our flesh by fasting, watching, and weeping, we make not this life a meditation of death, we do not strive to be lords over our appetites and affections, we go not about to pull down our proud and high minds, to abate our fumish and rancorous stomachs, to restrain our lusts and bodily delectations, our indiscrete sorrows, our lascivious mirth, our inordinate looking, our insatiable hearing of vanities, our speaking without measure, our inconvenient thoughts; and briefly, to reform our life and manners. But all our holiness consisteth in talking. And we pardon each other from all good living, so that we may stick fast together in argumentation, as though there were no more ways to heaven but this alone, the way of speculation and knowledge (as they take it); but in very deed it is rather the way of superfluous contention and sophistication. Hitherto have I recited the mind of Gregory Nazianzus in that book which I spake of before. The same author saith also in another place that the learning of a Christian man ought to begin of the fear of God, to end in matters of high speculation; and not contrarily to begin with speculation, and to end in fear. For speculation (saith he), either high cunning or knowledge, if it be not stayed with the bridle of fear to offend God, is dangerous, and enough to tumble a man headlong down the hill. Therefore saith he, the fear of God must be the first beginning, and as it were an A.B.C. or an introduction to all them that shall enter into the very true and most fruitful knowledge of holy scriptures. Where as is the fear of God, there is (saith he) the keeping of the commandments; and where as is the keeping of the commandments, there is the cleansing of the flesh, which flesh is a cloud before the soul's eye, and suffereth it not purely to see the beam of the heavenly light. Where as is the cleansing of the flesh, there is the illumination of the holy ghost, the end of all our desires, and the very light whereby the verity of scriptures is seen and perceived. This is the mind and almost the words of Gregory Nazianzus, doctor of the Greek Church, of whom saint Jerome saith that unto his time the Latin Church had no writer able to be compared and to make an even match with him. Therefore to conclude this latter part: every man that cometh to the reading of this holy book, ought to bring with him first and foremost this fear of almighty God, and then next, a firm and stable purpose to reform his own self according thereunto, and so to continue, proceed, and prosper from time to time, showing himself to be a sober and fruitful hearer and learner; which, if he do, he shall prove at the length well able to teach, though not with his mouth, yet with his living and good example, which is sure the most lively and effectuous form and manner of teaching. He that otherwise intermeddleth with this book, let him be assured that once he shall make account therefore, when he shall have said to him as it is written in the prophet David, Peccatori dicit deus. &c. Unto the ungodly said God: Why dost thou preach my laws, and takest my testament in thy mouth? Whereas thou hatest to be reformed, and hast been partaker with adulterers. Thou hast let thy mouth speak wickedness, and with thy tongue thou hast set forth deceit. Thou sattest and spakest against thy brother, and hast slandered thine own mother's son. (See Psal. 50) These things hast thou done, and I held my tongue, and thou thoughtest wickedly that I am even such a one as thyself: But I will reprove thee, and set before thee the things that thou hast done. O consider this ye that forget God, lest I pluck you away, and there be none to deliver you. Whoso offereth me thanks and praise, he honoreth me: and to him that ordereth his conversation right, will I show the salvation of God.

God save the King."

The Great Bible (1539-1541)

The Great Bible

The following paragraphs are taken from the article "English Versions" by Sir Frederic G. Kenyon in the Dictionary of the Bible edited by James Hastings, and published by Charles Scribner's Sons of New York in 1909.

"The Great Bible (1539-1541)

The fact that Taverner was invited to revise Matthew's Bible almost immediately after its publication shows that it was not universally regarded as successful; but there were in addition other reasons why those who had promoted the circulation and authorization of Matthew's Bible should be anxious to see it superseded. As stated above, it was highly controversial in character, and bore plentiful evidence of its origin from Tyndale. Cromwell and Cranmer had, no doubt, been careful not to call Henry's attention to these circumstances; but they might at any time be brought to his notice, when their own position would become highly precarious. It is, indeed, strange that they ever embarked on so risky an enterprise. However that may be, they lost little time in inviting Coverdale to undertake a complete revision of the whole, which was ready for the press early in 1538. The printing was begun by Regnault of Paris, where more sumptuous typography was possible than in England. In spite, however, of the assent of the French king having been obtained, the Inquisition intervened, stopped the printing, and seized the sheets. Some of the sheets, however, had previously been got away to England; others were re-purchased from a tradesman to whom they had been sold; and ultimately, under Cromwell's direction, printers and presses were transported from Paris to London, and the work completed there by Grafton and Whitchurch, whose imprint stands on the magnificent title-page (traditionally ascribed to Holbein) depicting the dissemination of the Scriptures from the hands of Henry, through the instrumentality of Cromwell and Cranmer, to the general mass of the loyal and rejoicing populace. [A special copy on vellum, with illuminations, was prepared for Cromwell himself, and is now in the library of St. John's College, Cambridge.]

The first edition of the Great Bible appeared in April 1539, and an injunction was issued by Cromwell that a copy of it should be set up in every parish church. It was consequently the first (and only) English Bible formally authorized for public use; and contemporary evidence proves that it was welcomed and read with avidity. No doubt, as at an earlier day (Philippians 2:15), some read the gospel "of envy and stife, and some also of good will"; but in one way or another, for edification or for controversy, the reading of the Bible took a firm hold on the people of England, a hold which has never since been relaxed, and which had much to do with the stable foundation of the Protestant church in this country. Nor was the translation, though still falling short of the perfection reached three-quarters of a century later, unworthy of its position. It had many positive merits, and marked a distinct advance upon all its predecessors. Coverdale, though without the force and originality, or even the scholarship, of Tyndale, had some of the more valuable gifts of a translator, and was well qualified to make the best use of the labors of his predecessors. He had scholarship enough to choose and follow the best authorities, he had a happy gift of smooth and effective phraseology, and his whole heart was in his work. As the basis of his revision he had Tyndale's work and his own previous version; and these he revised with reference to the Hebrew, Greek, and Latin, with special assistance in the Old Testament from the Latin translation by Sebastian Münster published in 1534-35 (a work decidedly superior to the Zurich Bible, which had been his principal guide in 1534), while in the New Testament he made considerable use of Erasmus. With regard to the use of ecclesiastical terms, he followed his own previous example, against Tyndale, in retaining the familiar Latin phrases; and he introduced a considerable number of words and sentences from the Vulgate, which do not appear in the Hebrew or Greek. The text is divided into five sections -- (1) Pentateuch, (2) Joshua -- Job, (3) Psalms -- Malachi, (4) Apocrypha, here entitled "Hagiographa," though quite different from the books to which that term is applied in the Hebrew Bible, (5) New Testament, in which the traditional order of the books is restored in place of Luther's. Coverdale intended to add a commentary at the end, and with this view inserted various marks in the margins, the purpose of which he explains in the Prologue; but he was unable to obtain the sanction of the Privy Council for these, and after standing in the margin for three editions the sign-post marks were withdrawn.

The first edition was exhausted within twelve months, and in April 1540 a second edition appeared, this time with a prologue by Cranmer (from which fact the Great Bible is sometimes known as Cranmer's Bible, though he had no part in the translation). Two more editions followed in July and November, the latter (Cromwell having now been overthrown and executed) appearing under the nominal patronage of bishops Tunstall and Heath. In 1541 three editions were issued. None of these editions was a simple reprint. The Prophets, in particular, were carefully revised with the help of Münster for the second edition. The fourth edition (November 1540) and its successors revert in part to the first. These seven editions spread the knowledge of the Bible in a sound, though not perfect, version broadcast through the land; and one portion of it has never lost its place in our liturgy. In the first Prayer Book of Edward VI the Psalter (like the other Scripture passages) was taken from the Great Bible. In 1662, when the other passages were taken from the version of 1611, a special exception was made of the Psalter, on account of the familiarity which it had achieved, and consequently Coverdale's version has held its place in the Book of Common Prayer to this day, and it is in his words that the Psalms have become the familiar household treasures of the English people.

With the appearance of the Great Bible comes the first pause in the rapid sequence of vernacular versions set on foot by Tyndale. The English Bible was now fully authorized, and accessible to every Englishman in his parish church; and the translation, both in style and in scholarship, was fairly abreast of the attainments and requirements of the age. We hear no more, therefore, at present of further revisions of it. Another circumstance which may have contributed to the same result was the reaction of Henry in his latter years against Protestantism. There was talk in Convocation about a translation to be made by the bishops, which anticipated the plan of the Bible of 1568 [the Bishops' Bible]; and Cranmer prompted Henry to transfer the work to the universities, which anticipated a vital part of the plan of the Bible of 1611; but nothing came of either project. The only practical steps taken were in the direction of the destruction of the earlier versions. In 1543 a proclamation was issued against Tyndale's versions, and requiring the obliteration of all notes; in 1546 Coverdale's New Testament was likewise prohibited. The anti-Protestant reaction, however, was soon terminated by Henry's death (January 1547); and during the reign of Edward VI, though no new translation (except a small part of the Gospels by Sir J. Cheke) was attempted, many new editions of Tyndale, Coverdale, Matthew, and the Great Bible issued from the press. The accession of Mary naturally put a stop to the printing and circulation of vernacular Bibles in England; and, during the attempt to put the clock back by force, Rogers and Cranmer followed Tyndale to the stake, while Coverdale was imprisoned, but was released, and took refuge at Geneva."

Frederic G. Kenyon

John Chrysostom: Shun the Man Who Rejects Scripture

John Chrysostom: Shun the Man Who Rejects Scripture

A Manichean comes and says, Matter is uncreated; say to him, In the beginning God made heaven and earth, and immediately you have overthrown all his conceit. But he does not believe the statement of Scripture, you retort. On these grounds also, then, shun and avoid him as a madman: anyone who does not believe in God who has manifested Himself, and instead represents truth as falsehood -- how does he not patently demonstrate his madness, his unbelief?

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 30 (2004), Robert C. Hill translator.

Authority of Scripture: St. Chyrsostom

In other words, let us abandon such reasoning and return to the unassailable rock, In the beginning God made heaven and earth. Rest on this foundation lest someone embroil you in the confusion of human reasoning: "The reasoning of mortals is worthless, and their designs insecure." [Wisdom 9:14] So do not forsake what is reliable by entrusting the salvation of your soul to what is unsteady and insecure; instead, stay firm in what you learned and to which you are committed, and say, In the beginning God made heaven and earth.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 33 (2004), Robert C. Hill translator.