Body of Divinity

Object. Faith was before the Scripture, therefore the Scripture is not the rule of Faith.

Answ. The word of God is twofold. 1. Revealed, that preceded faith. 2. Written, that did not.

Though it be a rule, yet first, it doth not exclude other Ministerial helps, as Prayer, Preaching, the knowledge of the Tongues, and the Ministry of the Church, these are means to use the rule, and subordinate to it, we need no more rules: Therefore it is a vain and absurd question of the Papists, Let a man be locked up in a study with a Bible, what good will he get by it if he cannot read?

2. There must be reason and judgment to make use of it, and apply it: Judge What I say, saith Paul, 1 Cor. 10. 15.

The Scripture should rule our hearts, thoughts, and inward cogitations, our words and actions; we should pray, hear, receive the Sacrament according to the directions of it, buy, sell, clothe ourselves, and carry ourselves toward all, as that bids us, 2 Sam. 22. 23. the people of God wrote after this copy, followed this rule, Psal. 119. 5, 59, 111. because they desired in all which they did to please God (now God is pleased when his own will is done) and to glorify him in their lives, and therefore they framed themselves according to his statutes. We cannot better express an high esteem of God and his excellencies, then by following him in all things. Everyone esteems that person most excellent, to whom he gives up himself most to be ruled and ordered.

The Scripture is necessary.

In respect of the substance thereof it was always necessary; in respect of the manner of revealing it is necessary, since the time that it pleased God after that manner to deliver his word, and shall be to the worlds end. It is not then absolutely and simply necessary, that the word of God should be delivered to u • in writing, but only conditionally, and upon supposition. God for a long time, for the space of 2400 years, unto the time of Moses, did instruct his Church with an immediate living voice▪ and had he pleased still to go on in that way, there had been no necessity of Scripture now, more then in that age; there was a continual presence of God with them, but now there is a perpetual absence in that way; and the word of God was written.

• 1. For the brevity of man's life. See the 5 & the 11 Chapters of Genesis. The Patriarchs were long lived before and after the flood, to the times of Moses; they lived some centuries of years, therefore afterward the purity of the word could not fitly be preserved without writing. By writing we have the comfort of the holy word of God, which from writing receiveth his denomination, in being called Scripture, which is nothing else but Writing .
• 2. That the Church might have a certain and true rule and Canon, whereby it might judge of all questions, doubts and controversies of Religion, Luke 1. 4. Every man's opinion else would have been a Bible, and every man's lust a Law.
• 3. That the faith of men in Christ which was to come, might the better be confirmed, when they should see that written before their eyes, which was done by the M • ssias, and see all things that were foretold of him, verified in the event.
• 4. That the purity of God's worship might be preserved from corruption, and the truth propagated among all Nations.
• 5. To take off excuses from men, that they did not know, Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable.

The Pen-men had a command from God. 1. A public and outward command, as Jeremiah 30. 2. and 36. 2. Moses, Exod. 17. 14. and 34. 17. and John was commanded twelve times in the Revelation to write, Rev. 1. 11. and 2. 1. 8. 12, 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. & 21. 5. 2. an inward command by private inspiration and instinct, 2 Pet, 1. 21.

5. The Scripture is Pure and Holy, it commands all good, and forbids, reproves, and condemns all sin and filthiness; it restrains not only from evil words and actions, but thoughts, glances. Those are frequent adjuncts of the word of • od, holy, pure, and clean, Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations, it speaks purely of things evil and unclean.

It is termed holy, Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause, God who is the holy of holies, holiness itself, Isa. 6. 3. Dan. 9. 24, he is the author and inditer of it, Luke 1. 67. 2. In regard of the instrumental cause, the Pen-men of it were holy men, 2 Pet 1. 21. Prophets and Apostles. 3. From its matter, the holy will of God, Acts 20. 27. the Scripture contains holy and Divine Mysteries, holy precepts of life, holy promises, Psal. 105. 42. holy Histories. 4. From its end or effect, the holy Ghost by the reading and meditation of the Scripture sanctifieth us, John 17. 17. it sanctifieth likewise all the creatures to our use, so as we may use them with a good conscience, 1 Tim. 4. 5.

From the purity of it, the Scripture is compared to a glass, James 1. 23. to fire, Ier. 23. 29. to light, Psal. 119. 105. The reason of it is, because God himself is pure, most pure, Psal. 92. ult. Hab. 1. 13.

It is pure. 1. Subjectively in itself, there is no mixture of falsehood or error, no corruption or unsoundness at all in it, Psal. 12. 6. Prov. 8. 6, 7, 8. 2. Effectively, so as to make others pure, John 15, 3. It begets grace, James 1. 18. 1 Pet. 1. 23. and preserves and increaseth it. Acts 20. 32. Ephes. 4. 11, 12.

The assertory part is pure; what it affirms to be, is; and what it denies to be, is not; Psal. 19. 7. and 93. 5. James 1. 18. 2. What it promiseth shall be performed, and what it threateneth shall be executed, Numb. 23. 19. 1 Sam. • . 30. Zach, 1. 6. 3 What it commandeth is good, and what it forbiddeth is evil. Deut. 4. 8. Psal. 119. 108. and 19. 8, 9. Rom. 7. 12.

In other Books some truth is taught, some good commended, some kind or part of happiness promised: But in the inspired Oracles of God, all truth is taught, all goodness commanded, all happiness promised; nay, we may invert the words with Hugo de sancto victor, and say, Quicquid ibi docetur est veritas, quicquid pr • cipitur bonitas, quicquid promit • itur felicitas. All that is there taught is truth, all that is there commanded is goodness, all that is there promised is happiness.

It is a wonderful thing, that all the particulars which the Canticles contain, being taken from marriage, are handled so sincerely, that no blemish or spot can be found therein.

Therefore the Scriptures should be preached, read and heard with holy affections, and should be reverently mentioned.

The Jews in their Synagogues will not touch the Bible with unwashed hands, they kiss it as often as they open and shut it, they sit not on that seat where it is laid, and if it fall on the ground, they fast for a whole day. The Turk writes upon the outside of his Alcorar, Let no man touch this Book, but he that is pure: I would none might meddle with ours ( Alcoran signifieth but the Scripture, you need not be afraid of the word) but such as indeed are, what other men do but think themselves.

6. The Scripture is Perfect .

The perfection of the Scripture is considered two ways:

1. In respect of the matter or the Books in which the holy doctrine was written, all which (as many as are useful to our salvation) have been kept inviolable in the Church, so that out of them one most perfect and absolute Canon of faith and life was made, and this may be called the integrity of the Scripture.

2. In respect of the form, viz. Of the sense or meaning of these Canonical Books, or of Divine truth comprehended in them, which Books contain most fully and perfectly the whole true • h necessary and sufficient for the salvation of the Elect, and therefore the Scriptures are to be esteemed a sole adequate, total and perfect measure and rule both of faith and manners, and this is the sufficiency of the Scriptures, which is attributed to it in a twofold respect.

1. Absolutely in itself, and that in a threefold consideration. 1. Of the principle; for every principle, whether of a thing or of knowledge, ought to be perfect, since demonstration and true conclusions are not deduced from that which is imperfect, therefore it is necessary that the holy Scripture, being the first only immediate principle of all true doctrine, should be most perfect.

2. Of the subject, for it hath all Essential parts, matter and form, and integral, Law and Gospel, and is wholly perfect: Both

1. Absolutely, because for the substance, it either expressly or Analogically contains the doctrine concerning faith and manners, which is communicable and profitable for us to know; which may be proved also by induction, that all necessary opinions of faith, or precepts of life, are to be found in the holy Sc • ipture.

2. Relatively, because as it hath a perfection of the whole, so of the parts in the whole; that perfection is called essential, this quantitative. For all the Books are sufficient with an essential perfection, although integrally they have not a sufficiency of the whole, but only their own, yet so that at distinct times every part sufficed for their times; but all the parts in the whole are but sufficient for us.

3. In its effect and operation it makes men perfect, 2 Tim. 3. 16, 17. Rom. 15. 4. John 2. ult. & 5. 39.

2. As opposed to unwritten. Traditions, all which it excludes by its sufficiency; but we do not understand by Traditions generally a Doctrine delivered in Word and Writing; but specially all Doctrine not written by Prophets or Apostles, whether Dogmatical. Historical or Ceremonial; for a perfect reason of the primary opinions belonging to Faith and Manners, is delivered in Scripture; and those things which are out of, beside, or against the Scripture, do not bind the Conscience. 2. Historical, the Sayings and Deeds of Christ and the Apostles, are perfectly contained in the Scriptures, as many as suffice us for our salvation, John 20. 30, 31. Those things which are delivered out of Scripture are to be esteemed man's writings. 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials, Substantials and Fundamentals, generally contained in the word of God; the accidentals, accessories, and circumstantials are free and mutable. If Traditions agree with the Scripture they are confirmed by it; if they oppose it, they are disproved by it.

The perfection of the Scriptures is not,

First, Infinite and unlimited: That is an incommunicable property of God▪ everything which is from another as the efficient cause, is thereby limited both for the nature and qualities thereof.

Secondly, we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men▪ and by them delivered to the Church of what sort soever they were; for all the Sermons of the Prophets, of Christ and his Apostles, are not set down in so many words as they used in the speaking of them; for of twelve Apostles, seven wrote nothing, which yet preached, and did many things; neither are all the deeds of Christ and his Apostles written, for that is contradicted, John 20. 30, 31. and 21. 25. but we mean only a Relative perfection, which for some certain ends sake agreeth to the Scripture as to an instrument, according to which it perfectly comprehendeth all things which have been, are, or shall be necessary for the salvation of the Church.

Thirdly, The several Books of Scripture are indeed perfect, for their own particular ends, purposes, and uses, for which they were intended of the Lord; but yet not any one Book is sufficient to the common end; the whole Scripture is complete in all the parts thereof, one speaking of that which another doth wholly pass over in silence, one clearly delivering what was intric • te in another. Paul speaks much of Justification, and Predestination in the Epistle to the Romans, nothing of the Eucharist or Resurrection

Fourthly, Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church, were so sufficient for the Church in that age, that it needed not Tradition, neither was it lawful for any human wight to add thereto, or take therefrom; but when God did reveal more unto it, the former only was not then sufficient without the latter.

Fifthly, The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation, both in respect of faith and good works, and most of these it delivereth to us expressly, and in so many words and the rest by good and necessary consequence. The Baptism of Infants, and the consubstantiality of the Father and of the Son, are not in those words expressed in Scripture, yet is the truth of both clearly taught in Scripture, and by evident proof may thence be deduced: That Article of Christ's descent into Hell, totidem verbis, is not in the Scripture, yet it may be deduced thence, Acts. 2 27. Some Papists hold, That we must not use the principles of Reason or Consequences in Divinity, and require▪ that what we prove be expressed in so many words in scripture▪ These are opposed by Vedelius in his Rationale Theologicum, l▪ 1. c. 3. 4, 5. 8. and l. 2 c. 5. 6. and also by Daille in his Book entitled, La • foy fondee sur les Saints Escritures, 1 Partie, He shows there, That Christ and his Apostles, and the Ancient Fathers in disputing against their Adversaries, used consequences drawn from the scripture, Mat. 12. 32. Acts 17. 2. 3. and 18, 23. Acts 17. 3. opening and alleging. S ^t Luke there useth two words very proper for this subject; the first signifies to open, the other to put one thing near another, to show that the Apostle proved his conclusions by the scriptures, in clearing first the prophecies, and in showing the true sense, and after in comparing them with the events; the figures with the things, and the shadows with the body, where the light of the truths of the Gospel of itself shined forth, Mat. 22. 29, 31, 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture; therefore they ought to have learned it: Now the sentence which he alledgeth, saith nothing formally and expressly of the Resurrection of the dead, but infers it from what he had laid down, Hic Dominum uti principiis rationis & naturae adeo manifestum est, ut ne Veronius quidem Magister Artis negandi, negare illud possit, Vedel. Rat. Theol. l. • . c. 6. vide plura ibid. &c. 5.

The Ancient Fathers prove by consequences drawn from scripture, that God the Father is without beginning, against the Sabellians; and that the Son is consubstantial with the Father, against the Arians; that Christ hath two Natures, against the Eutychians. The Papists will not be able to prove their Purgatory, and many other of their corrupt opinions by the express words of Scripture.

We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture:

First, In every Age of the Church, the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation, his ways he made known to Moses, Psal. 103. 7. and his statutes to Israel, Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion, that before the Law written men were saved by the Law of nature, and in the time of the Law by the Law of Moses, and since in the time of the Gospel by the Word of grace.

Secondly, The substance of all things necessary to salvation, ever since the fall of Adam hath been, and is one and the same, as the true Religion hath been one and unchangeable.

1. The knowledge of God and Christ is the sum of all things necessary to salvation, John. 17. 3. Col. 2. 2. but this knowledge was ever necessary, Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and enigmatically, we more clearly, distinctly and perspicuously, but yet they knew him and believed in him unto salvation, as well as we, John. 8. 56.

2. The Covenant of grace which God made with man is an everlasting Covenant, therein the Lord hath revealed himself to be one and unchangeable; as in nature so in will, Heb. 13. 8. Rom. 3. 29. showing that as God is one in nature, truth and constancy, and that as well toward the Gentiles as toward the Jews, so he would justify both the Circumcision and Uncircumcision, the Jew and the Gentile by one way of Religion; that is to say, through faith and belief in his Son Jesus Christ.

3. Christ and his Apostles professed and taught no new Religion, but the same which the Scriptures of the Old Testament did before instruct, Matth. 5. 17. John 5. 39. Acts 10. 43. Luke 24. 25, 26, 27, 44, 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are styled the children of faithful Abraham, being justified by Faith as Abraham was. Whence we may conclude, that before, under, and after the Law, since the fall of Adam, there was never but one true Catholic Religion, or way to Heaven and happiness.

Thirdly, The Word of God being uttered in old time sundry ways, was at length made known by writing; the Lord stirring up, and by his holy Spirit inspiring his servants, to write his will and pleasure.

Fourthly, So long as there was any truth in any Age, necessary to be more fully and clearly known then was already revealed in the Books of Moses, it pleased God to stir up holy men whom he divinely inspired, and sufficiently furnished to make the Truth known unto the Church; thus after Moses during the time of the Law, the Lord raised up Prophets, who opened the perfect way of life unto the Church of the Old Testament more clearly, then it was before manifested in the Books of Moses, the Time and Age of the Church requiring the same. The Church of the Jews in the several Ages thereof was sufficiently taught, and instructed in all things necessary to Salvation by the writings of Moses and the Prophets, which appears:

1. In that our Savior being asked of one, What he should do that he might inherit eternal life? answered, What is written in the Law and Prophets? How readest thou? Luke 10. 25, 26. and out of the Scripture he declared himself to be the Savior of the world, fore-told and promised, Matth. 21. 44. and 26. 31. Luk 4. 21. and 24, 25, 26, 27, 44. John. 3. 14.

2. The answer of Abraham to the rich man, sending his friends to Moses and the Prophets, showeth that they sufficed to instruct the faithful Jews in all things necessary to Salvation, Luk. 16. 29, 30. by them they might learn how to obtain Life and escape Death, when he saith, Let them hear them, he meaneth them only, as that place is meant, Mat. 17. 5.

The Jews themselves acknowledged the sufficiency of those writings, to lead them unto life and happiness, John. 5. 39.

Fifthly, The Prophets did expound the Law of God, and speak more plainly, precisely and distinctly touching the coming of the Messias, then Moses did; but the last full and clear Will of God touching the Salvation of man was not manife •• ed by them; that was together, and at once to be published and taught by the Messias, who also at his coming did establish that order in the Church of God, which was to continue therein forever. For

1. Christ was ordained of the Father to be the great Doctor of his Church, a Prophet more excellent then the rest that were before him, both in respect of his Person, Office, Manner of receiving his Doctrine, and the excellency of the Doctrine which he delivered.

2. This was well known not only among the Jews, but also among the Samaritans, insomuch that the woman of Samaria could say, I know when the Messias is come, he will tell us all things. Joh. 4. 25.

3. The time wherein God spake unto us by his Son, is called the last days or the last time, Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered.

4. Christ is called a Mediator of the New Testament, or the New Covenant, Heb. 9. 15. because all things are established by him as they ought to continue forever; for that which is old decayeth and is ready to vanish, but that which is new abideth, Heb. 8. 13.

5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair; but obscurely at the first, that she might earnestly long for the coming of that Messiah, who was to make known what he had heard and seen of the Father, which dispensation was needful, that the grace of God might not be contemned, as haply it would have been, if God had fully revealed and made known his bounty unto man, before he had seen his misery, and the necessity thereof. Our Savior Christ for substance of Doctrine necessary to Salvation, taught nothing which was not before in some sort contained in the writings of Moses and the Prophets, out of whom he confirmed his Doctrine; but that which was in them more obscurely, enigmatically and briefly, he explained more excellently, fully and clearly; the Apostles proved their Doctrine out of the Book of Moses and the Prophets, Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23.

Sixthly, All things necessary in that manner as we have spoken, were taught and inspired to the Apostles by our Savior Christ, and there were no new inspirations after their times; nor are we to expect further hereafter, which we prove,

1. By places of Scripture, John. 14. 26. he that teacheth all things, omitteth nothing; Christ said all things to his Apostles, as appears, John 15. 15. and 17. 8. John 16. 13.

2. By reasons drawn from thence, 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ; he being glorified, it was no longer to be delayed; Christ being exalted on the right-hand of God, obtained the Spirit promised, and that was not according to measure, and poured the same in such abundance, as it could be poured forth and received by men, so that was fulfilled which was fore-told by Joel 2. 28. Acts 2. 33. John 3. 34, 35. Acts 2. 16, 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare, That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet, high-Priest, and King of his Church; there is no other Revelation promised, none other needful besides that which was made by him, Isa. 11. 9. Act. 3. 23, 24. Joel 2. 23. Vide Mercerum in loc. therefore the last inspiration was made to the Apostles, and none other to be expected. The Doctrine of the Law and the Prophets did suffice to Salvation; yet it did send the Fathers to expect somewhat more perfect, 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added, we are not sent to wait for any clearer vision.

3. So long as any truth needful to be known, was unrevealed or not plainly taught, the Lord did stir up some Prophet or other, to teach the same unto the Church; therefore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ, and the delivery of the same in writing, is unto us a manifest token, that the whole will of God is now brought to light, and that no new Revelation is to be expected.

Our seventh Proposition is, Christ and his Apostles were able to propound and teach by lively voice, that Doctrine which pertains to perfection, John 1. 18. and 11. 11, 32. John 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church, Acts 20. 27. Gal. 1. 7, 8, 9. The Doctrine of repentance and remission of sins in the name of Christ, doth summarily contain all things necessarily to salvation, Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached, Act. 13. 38, 39. Luke 24. 47.

The Word of God is not only Milk for Babes, but strong Meat for men of ripe years, 1 Cor. 3. 1, 2. Heb. 5. 14. and 6. 1, 2. therefore it containeth not only matter of preparation, but of perfection.

Our eighth Proposition is, The sum and substance of that heavenly Doctrine which was taught by the Prophets and Apostles, was by them committed to writing; the holy Ghost giving them a commandment, and guiding their hands therein, that they could not err, so that the Word preached and written by them is one in substance, both in respect of matter, which is the will and word of God, and inward form, viz. the Divine Truth immediately inspired, though different in the external form and manner of delivery.

Our ninth Proposition is, That nothing is necessary to be known of Christian over and above that which is found in the Old Testament, which is not clearly an • evidently contained in the Books of the Apostles and Evangelists.

Our last Proposition is, that all things which have been, are, or shall be necessary to the salvation of the Church to the end of the world, are perfectly contained in the writings of the Prophets and Apostles, long since divinely inspired, writ • and published, and now received by the Church of God, so that no new Reveltion or Tradition beside those inspired, published and comprehended in the Scripture are necessary for the salvation of the Church.

There are three opinions, 1. Of the Papists who altogether deny it. 2. Of the Socinians which would have all things expressly contained in Scripture, and if it be ••• totidem verbis they reject it. 3. Of the Orthodox, who say it contains all things expressly or by consequence.

Crocius in his Antiweigelius, cap. 1. Quaest. 8. shows, that private Revelation Dreams, Conferences with Angels are not to be desired and expected in matters •• faith, the Canon of the Scripture being now complete. The Weigelians talk of •• Seculum Spiritus Sancti, as God the Father had his time, the time of the L •• Christ his time, the time of the Gospel; so (say they) the holy Ghost shall ••• his time, when there shall be higher dispensations, and we shall be wiser then the Apostles. See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See M ^r Gillesp. Miscel. c. 10.

Some say the Scriptures are but for the training up of Christians during their •• nority (as Grammar rules for boys) and are not able to acquaint the soul •• the highest discoveries of God and truth. And most corruptly they serve themsel ••• with that expression of the Apostle, 1 Cor. 13. 11. This Glass (say they) is ••• Scriptures; through which we see something of God indeed (whilst we are •••• dren in understanding) but very obscurely and brokenly; and therefore (say the ••• if ye would discern of God clearly, and see him as he is, ye must break the Glass, and look quite beyond Scriptures; when ye become men ye must put away these childish things. Blow at the Root, p. 82, 83.

The express testimonies of Scripture, forbidding even Angels to add anything to those things which are commanded by the Lord, do prove the perfection of the Scripture, Deut. 4. 5, 12. and 12. 32. and 30. 10. and 5. 12, 13, 14. and 28. 58. Joshua 1. 7, 8. Prov. 30. 5. wherefore the Apostle commands, That no man presume above that which is written, 1 Cor. 4. 6. 2 Tim. 3. 15, 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture.

1. The Apostle teacheth, That the Scriptures are able to make a man wise to salvation: therefore there needeth no further counsel nor direction thereunto, but out of the Scriptures.

2. The Scriptures are able to make the man of God, that is the Minister of the Word, perfect and complete unto every work of his Ministry, whether it be by teaching true Doctrine, or confuting false, by exhorting and putting forward to that which is good, or dehorting from that which is evil.

Paul would not have us think that all and every writing, viz. of Plato, Aristotle, is divinely inspired, for in ver. 15. he not only useth the plural number, calling them the holy writings; thereby to note the word of God, and not one sentence or Book, but all the sentences and Books of the Scripture, and also useth the Article, which hath force of an universal note, therefore the Greek words, the whole Scripture, signifieth the whole altogether, and not every part severally in this place. 2. No one part of holy Scripture is able to make the Minister perfect, therefore it must needs be understood of the whole body of holy Scripture, wherein this sufficiency is to be found. The Ancient Fathers and other Divines, have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation.

We do not reason thus (as the Papists charge us) it is profitable, therefore it is sufficient; but because, 1. The Scripture is profitable for all these ends ( viz. to teach sound Doctrine, to refute false opinions, to instruct in holy life, and correct ill manners) therefore it is sufficient; or it is profitable to all those functions of the Ministry, that a Minister of the Church may be perfect; therefore much more for the people. Argumentum non nititur unica illa voice (utilis) sed toto sententiae complexu. Chamierus.

Hitherto of the perfection of the Scripture absolutely considered, now follows the sufficiency thereof in opposition to unwritten traditions or verities, as the Papists speak.

D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture.

1. We speak of the state of the Church (saith he) in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired, and to lay open new Revelations to his Church.

2. We grant that the Apostles living and preaching, and the Canon of the New Testament being not yet sealed, their Gospel delivered Viva Voce, was no less a rule of Faith and Worship, then the writings of Moses and the Prophets.

3. We do not reject all the traditions of the Church; for we embrace certain Historical and Ceremonial ones; but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions.

4. We call that an opinion of Faith; to speak properly and strictly, when a Proposition is revealed by God, which exceeds the capacity of nature, and is propounded to be believed, as necessary to be known to Salvation. Fundamental opinions are those which by a usual and proper name are called Articles of Faith.

5. What is not in respect of the Matter an Article of Faith, may be a Proposition to be believed with a Theological Faith, if you look to the manner of revealing, as that the Sun is a great light, the Moon a less, Gen. 1. 16. that Rachel was beautiful, Leah blear-eyed.

The Papists do not cease to accuse the Scripture of imperfection and insufficiency, as not containing all things necessary to salvation. The Council of Trent, Sess. 4. decret. 1. saith, That the Truth and Discipline is contained in libris scriptis, & sine scripto traditionibus. The Papists generally divide the word of God into the word written and traditions. They affirm, that there are many things belonging to Christian faith, which are neither contained in the Scriptures openly nor secretly. This opinion is maintained by the Papists, but it was not first invented by them. The Jewish Fathers did use the traditions of the Elders, and it hath been said of old, Mark 75. Matth. 5. 21. for their errors and superstitions, yea, at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala, or a double Law, the one written, the other unwritten. The Tridentin Fathers, S • s. 4. do command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture; and because one Bishop in the Council of Trent refused this, he was excluded. In the mean space, they explain not what those Traditions are which must be so regarded, none of them would ever give us a List and Catalogue of those Ordinances, which are to be defended by the authority of unwritten Traditions, not of the Word committed to writing; only they affirm in general, whatsoever they teach or do, which is not in the Scripture, that it is to be put into the number of Traditions unwritten. The cause of itself is manifest, That at their pleasure they might thrust what they would upon the Church, under the name of Traditions. Vide Whitak. de Script. contro. Quaest. 6. c. 5. See also Moulins Buckler of Faith, p. 51.

Lindan the Papist was not ashamed to say, That it had been better for the Church, if there had been no Scripture at all, but only Traditions. For (saith he) we may do well enough with Traditions though we had no Scripture; but could not do well enough with Scripture, though we had no Traditions.

Baldwin saith, a Testament may be either Scriptum or Nuncupativum, set down in writing or uttered by word of mouth. But a Nuncupative Testament, or Will made by word of mouth without writing, must be proved by solemn witnesses. The solemn witnesses of Christ's Testament are the Prophets and Apostles. Let Papists, if they can, prove by them, that part of the Testament of Christ is unwritten.

Any indifferent Reader will conceive, that the Scriptures make most for them, who stand most for their Authority and perfection, as all the reformed Divines do, not only affirming, but also confirming, that the Scripture is not only a most perfect, but the only infallible rule of faith, Titus 1. 2. Rom. 3. 4. God cannot lie, and Let God be true, and every man a liar, that is, subject to error and falsehood. Every Article of Divine Faith must have a certain and infallible ground, there is none such of supernatural truth but the Scripture.

Because our Adversaries do contend for Traditions not written hotly and zealously, against the total perfection of the Scripture, that they might thrust upon us many points (by their own confession) not contained in Scripture; and usurp to themselves irrefragable authority in the Church, it shall not be amiss largely to consider of this matter: And first to inquire of the signification of the words Greek and Latin, which are translated Tradition; and then to come to the matter which is controverted between us and the Papists.

The Greek word signifying Tradition, 〈 in non-Latin alphabet 〉 , which in the New Testament is used only in these places, Matth. 15. 2, 3, 6. Mark 7. 3, 5, 8, 9, 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latin is rendered Traditio, Mat. 15. 2, 3, 6. Mark 7. 3, 5, 8, 9, 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta, 1 Cor. 11. 2. Whereto the Rhemists translation (which seemeth to be but a bare translation of the Vulgar Latin) doth wholly agree, using the word Tradition everywhere, excepting 1 Cor. 11. 2. where they use the word P • ecepts, but set in the margent the word Tradition. Arias Montanus in his interlineal Translation doth render it Traditio. Beza doth commonly express it by the word traditio. In the English Geneva Bible, we translate it by the word Instruction, Tradition, calling men's precepts Traditions, the Apostles Doctrine, Ordinances or Instructions, not that we feared the word Tradition but because we would not have the simple deceived, as though the unwritten verities of the Papists were thereby commended, or as though we had some honorable conceit of them; and what we did herein, the signification of the word doth give us free liberty to do; in our last English Translation we use the word Tradition, as often as the Vulgar Latin or the Rhemists have done; not that we were driven by fear or shame to alter what was done before, but because we would cut off all occasion of carping at our Translation, though never so unjust.

First, We contend not about the name Tradition, the word may lawfully be used, if the sense affixed thereto be lawful. 2. All Traditions unwritten are not simply condemned by us. 3. The Apostles delivered by lively voice many observations dispensable and alterable, according to the circumstances of time and persons, appertaining to order and comeliness; only we say That they were not of the substance of Religion, that they were not general concerning all Churches. 4. We receive the number and names of the Authors of Books Divine and Canonical, as delivered by tradition; but the Divine Truth of those Books is in itself clear and evident unto us, not depending on the Churches Authority. The Books of Scripture have not their Authority ( quoad nos ) from the approbation of the Church, but win credit of themselves, and yield sufficient satisfaction to all men of their Divine Truth, whence we judge the Church that receiveth them to be led by the Spirit of God; yet the Number, Authors and Integrity of the parts of those Books, we receive as delivered by Tradition. 5. The continued practice of such things as are neither expressly contained in Scripture, nor the example of such practice expressly there delivered, though the Grounds, Reasons, and cause of the necessity of such practice be there contained, and the benefit and good that followeth of it, we receive upon Tradition, though the thing itself we receive not for Tradition. Of this sort is the Baptism of Infants, which may be named a Tradition, because it is not expressly delivered in Scripture, that the Apostles did baptize • nfants, nor any express precept there found that they should so do; yet is not this so received by bare and naked Tradition, but that we find the Scripture to deliver unto us the ground of it.

Bellarmine and Maldonado both do confess, That the Baptism of Infants may be proved by the Scripture; and therefore Maldonado concludes, Nobis vero traditio non est. Bellarmine (as Whitaker shows) contradicts himself; for first, he saith, That the Baptism of Infants is an unwritten Tradition; and after, That the Catholics can prove Baptism of Infants from the Scriptures.

To this head we may refer the observation of the Lord's-day, the precept whereof is not found in Scripture, though the practice be. And if for that cause any shall name it a Tradition, we will not contend about the word, if he grant withal, that the example Apostolical hath the force of a Law, as implying a common equity concerning us no less then it did them.

If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed, commonly called The Apostles Creed, a Tradition, we will not contend about it. For although every part thereof be contained in Scripture; yet the orderly connection, and distinct explication of those principal Articles gathered into an Epitome, wherein are implied, and whence are inferred all Conclusions Theological, is an Act human, not divine, and in that sense may be called a Tradition. But let it be noted withal, that we admit it not to have that credit as now it hath, to be the Rule of Faith; for this is the privilege of holy Scripture. The Creed itself was gathered out of Scripture, and is to be expounded by the Scripture; therefore it is not given to be a perfect Canon of faith and manners.

By Tradition is noted, 1. Whatsoever is delivered by men divinely inspired and immediately called, whether it be by lively voice, or by writing. 2. In special it notes the word of God committed to writing, 1 Cor. 15. 3. 3. It signifies Rites expressly contained in writing, Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles. 5. It signifieth that which is invented and delivered by men not immediately called. In Scripture Tradition is taken, 1. In good part, for any Rite or Doctrine of God delivered to his Church either by word or writing, whether it concern faith and good works, or the external Government of the Church, 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part, it noteth the vain idle and unwarrantable inventions of men, whether Doctrine or Rites, Mat. 15. 3. Mar. 7. 8, 9.

When the Fathers speak reverently of Traditions, by the word Tradition, either they understand the holy Scripture, which also is a Tradition, it is a Doctrine left unto us; Or by Traditions, they understand observations touching Ecclesiastical policy. Du Moulin.

Reasons confirming the sufficiency of Scripture against Popish Traditions.

• 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles; which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles.

• 2. The Prophets, and Christ and his Apostles condemn Traditions, Isa. 29. 13. Mat. 15. 3, 6. Col. 2. 8. Therefore they are not to be received; Christ opposeth the Commandment and Scriptures to Traditions, therefore he condemns Traditions not written.

  If the Jews might not add to the Books of Moses, then much less may we add to the Canon of Scripture so much increased since.

• 3. Those things which proceed from the will of God only, can be made known to us no other way but by the Revelation of the Scripture; all Articles of Faith and Precepts of Manners, concerning substance of Religion proceed from the will of God only, Mat. 16. 17. 1 Cor. 2. 9, 10, 11.

  Gal. 1. 8. As in this place, the Apostle would have nothing received besides that which he preached, so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written. See Act. 26. 22.

John 20. ult. Whence it is manifest, that all necessary things may be found in Scripture, since full and perfect Faith ariseth from thence, which eternal salvation followeth.

Bellarmine saith, John speaks only of the miracles of Christ, that he wrote not all, because those sufficed to persuade the world that Christ was the Son of God. Those words indeed in ver. 30. are to be understood of Christ's miracles, but those in ver. 31. rather are to be generally interpreted; for the History only of the miracles sufficeth not to obtain Faith or Life.

The Question betwixt the Papists and us is, De ipsa Doctrina tradita, non de tradendi modo, touching the substance of the Doctrine delivered, not of the manner of delivering it, and of Doctrine delivered as the Word of God, not of Rites and Ceremonies. They maintain that there be doctrinal Traditions, or Traditions containing Articles of Faith, and substantial matters of Divine Worship and Religion, not found in the holy Scriptures, viz. Purgatory, Invocation of Saints, Adoration of Images, Papal Monarchy.

Bellarmine (and before him Peresius ) distinguisheth Traditions both from the Authors and the Matter.

From the Authors, into Divine, Apostolical and Ecclesiastical.

From the Matter into those which are concerning Faith, and concerning Manners, into perpetual and temporal, universal and particular, necessary and free.

Divine Traditions, that is, Doctrines of Faith, and of the Worship and service of God, any of which we deny to be but what are comprised in the written Word of God.

Apostolic Traditions (say they) are such Ordinances as the Apostles prescribed for ceremony and usage in the Church, as the observation of the memorial of the Nativity, Death and Resurrection of Christ, the alteration of the seventh day from the Jews Sabbath, to the day of Christ's Resurrection.

Ecclesiastical, ancient Customs which by degrees through the Peoples consent obtained the force of a Law.

Traditions concerning Faith, as the perpetual Virginity of Mary the Mother of Christ, and that there are only four Gospels; of Manners, as the sign of the Cross made in the Fore-head, Fasts and Feastings to be observed on certain days.

Perpetual, which are to be kept to the end of the World.

Temporal for a certain time, as the observation of certain legal Ceremonies, even to the full publishing of the Gospel.

Universal Traditions, which are delivered to the whole Church to be kept, as the observation of Easter, Whit sontide and other great Feasts.

Particular, which is delivered to one or more Churches, as in the time of Augustine fasting on the Sabbath-day, which was kept only at Rome.

Necessary Traditions, which are delivered in the form of a Precept, that Easter is to be celebrated on the Lord's Day.

Free, which are delivered in the form of a Council, as sprinkling of holy Water.

Object. The Scripture is not perfect with a perfection of parts, because many parts are either defective or excessive.

1. Some labor with a defect, as Genes. 11. 12. a person is omitted in the Genealogy of Canaan, which was the Son of Arphaxad, but it is reckoned in Luke in Christ's Genealogy, not in the Old Testament, therefore there is a defect.

Answ. Luke reckons it according to the vulgar opinion of the Jews; Junius in his Parallels would have the fault to be in the Septuagint, whom Luke followed, not approving of their error, but yielding to the time, least the Gospel otherwise should have been prejudiced; but Beza's opinion is rather to be approved of, that this word is inserted from the Ignorance of those who undertook to correct this Text, according to the Translation of the Seventy Interpreters. For in an Ancient Manuscript which Beza followed, this word Canaan was not to be found, therefore he omitted it in his Translation, and so hath our great English Bible.

Object. There is something found in the Scripture against the Commandment of God, Deut. 4. 2. therefore there is excess as well as defect; for many Books which we believe to be Canonical, are added.

Answ. He doth not forbid adding by God's Command, but from the will of man, for God himself added afterward.

The Papists Arguments for Traditions answered.

Object. Bellarmine saith, Religion was preserved for two thousand years from Adam to Moses only by Tradition; therefore the Scripture is not simply necessary.

Ans. By the like reason I might argue, That Religion was long preserved, not only without the Pope of Rome, but also without Baptism and the Lord's Supper, with the like Institutions; therefore they are not simply necessary; yet none of ours hold the Scriptures simply necessary. 2. It is false, that Religion was preserved all that while by ordinary Tradition only; for the living voice of God sounded most perpetually in the Church, and the Doctrine of Religion was conveyed successively from the Father to the Son; which living voice of God by little and little ceasing, writing afterward succeeded, and hath the same necessity now which God's living voice had before.

Object. Whatsoever things are commended from Scripture are necessary, but so are Traditions, Ergo, They are necessary. John 16. 12. I have yet many things to say unto you; but ye cannot bear them now; therefore (say they) the Lord spake many things which are not written.

Answ. 1. He saith not, that he had many things to tell them, which he had not taught them before, but which they were not now so well capable of: For it appeareth that he taught them that which they understood not, and therefore they needed to be further taught of them by the holy Ghost, which should not teach them any new thing that Christ had not taught, but only make them understand that which they had been taught of our Savior Christ.

2. If the holy Ghost did teach them anything which our Savior Christ had not before spoke unto them of, yet that makes nothing for Traditions; seeing that which the holy Spirit taught them, he taught them out of the Scriptures.

3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of, nor the Scriptures had taught them, yet this is rather against the Papists. For that which the holy Ghost taught them, they undoubtedly left in record unto the Church, as being faithful stewards, and revealing the whole counsel of God unto the people.

4. It hath been the practice of Heretics (as Augustine affirmeth) at all times to cover their dreams and phantasies, with this sentence of our Savior Christ.

Lastly, If it be asked, What were those grave and great mysteries, which the Apostles could not for their rudeness bear; they are forsooth oil and spittle in Baptism; Candles light at noon days (which was not in the darker time of the Law) baptizing of Bels, and such like gue-gaws, as the grossest and carnallest men are fittest to receive.

Object. 2 Thess 2. 15. Therefore Brethren, stand fast, and hold the Traditions which ye have been taught, whether by word, or our Epistle. From these words (say our Adversaries) it appears that all things were not written, Et nullum Papistae in Scriptures locum probabiliorem inveniunt, saith Whitaker.

The Heretics (say the Rhemists on this place) purposely, guilefully, and of ill conscience refrain in their Translations, from the Ecclesiastical and most usual word Tradition, evermore when it is taken in good part, though it express most exactly the signification of the Greek word; but when it soundeth in their fond fantasy against the Traditions of the Church (as indeed in true sense it never doth) there they use it most gladly. Here therefore and in the like places, that the Reader may not so easily like of Traditions unwritten, commended by the Apostle, they translate Instructions, Constitutions, Ordinances, and what they can invent else, to hide the Truth from the simple or unwary Reader, whose Translations have none other end, but to beguile such by Art and Conveyance.

Thus far the Rhemists.

Paul taught the Thessalonians some things by word of mouth, which he taught them not in his two Epistles which he wrote unto them; therefore he taught some Doctrines which he wrote not, as if that Paul wrote no more Epistles then these two; whereby that which he taught not them in writing unto them, he taught them by writing unto others.

Secondly, How followeth this Argument? Paul wrote not all the Doctrines of God unto the Thessalonians, therefore they are not all written in the Prophetical and Evangelical writings: whereas it is plainly testified, that the Old Testament containeth a perfect Rule of the Doctrine of salvation; the New being written for a Declaration of the fulfilling and further clearing of that in the Old Testament.

Thirdly, It appeareth manifestly in the Acts, what was the sum of that which Paul taught the Thessalonians by word of mouth. For there it is witnessed, that Paul taught out of the Scriptures, that it behooved Christ to suffer and rise again from the dead, and that Jesus was Christ; this teaching then by word is there limited to the Scriptures of the Law and Prophets. Neither ought it to seem strange, that this was the sum of all which the Apostle taught at Thessalonica, where he he tarried so small a while, when amongst the Corinthians (where he remained longest of any place, and consequently taught most) he showeth that he taught nothing but Christ and him crucified.

Fourthly, The Apostle himself, in this very place, calling ( verse. 14.) whatsoever he taught by word, or wrote by the name of the Gospel, doth declare evidently, that he taught nothing but that which is contained in Scripture, seeing the Apostle defineth the Gospel which he preached, to be that which is contained in the Scriptures.

Fifthly, That the Thessalonians had some part of Christian Doctrine, delivered by word of mouth; that is, by the Apostles preaching at such time as he did write unto them, and some part by his Epistles, the Text enforceth us to grant. But that the Church at this day, or ever since the Testament was written, had any Tradition by word of mouth necessary to salvation, which was not contained in the Old and New Testament, we will never grant. The Papists do commonly abuse the name of Tradition, which signifieth properly a delivery, or a thing delivered; for such a matter as is delivered only by word of mouth, and so received from hand to hand, that is, never put in writing, but hath his credit without the holy Scripture of God, as the Jews had their Cabala, and the Scribes and the Pharisees their Traditions besides the Law of God. For the justifying of our Translation, it is true, that we alter according to the circumstances of the place, especially considering that the word Tradition, which of itself is indifferent, as well to that which is written, as to that which is not written, hath been of us and them, appropriated to note forth only unwritten Constitutions, therefore we must needs avoid in such places as this, the word Traditions, (though our last Translation useth it) where the simple might be deceived, to think that the Holy Gho • t did ever commend any such to the Church, which he would not have committed to writing in the holy Scriptures, and instead of the word so commonly taken (although it do not necessarily signify any such matter) we do use such words as do truly express the Apostles meaning, and the Greek word doth also signify; therefore we use these words Ordinances, or Instructions, Institutions, or the Doctrine delivered, all which being of one or near sense, the Greek word 〈 in non-Latin alphabet 〉 doth signify, and the same doth Tradition signify, if it be rightly understood.

Object. 1 Timothy 6. 20. O Timothy, Keep that which is committed to thy trust. By the name of pledge (saith Bellarmine ) not the Scripture, but the treasure of unwritten Doctrine is understood. Depositum (say the Rhemists) is the whole Doctrine of Christianity, being taught by the Apostles, and delivered their Successors.

Answ. Though other learned men interpret this pledge or gage to be the gift of the Holy Ghost, yet we willingly acknowledge, that it is to be understood of the Doctrine of Christianity, as that which hath best ground both by circumstance of this, and conference of other places. Whence we infer, That the Doctrine of truth is not the Churches Decrees, but the Lord's; given to the Church to keep only, wherewith the Title of a pledge cannot stand, unless one may lay to pledge a thing in his own hands, since in Popery the Church herself maketh the Doctrine which herself taketh to pledge: Herein they handle it like a pledge, that they lock it up fast, where the people of God, for whose use it is given to be kept, cannot come unto it.

What had become of the Law of God, if others had not been more faithful keepers of it then the Priests, to whom the principal Copy thereof written with the finger of God himself was committed?

There are some points of faith not contained in the Scripture, neither in the Old nor New Testament; therefore it is not perfect. In the Old Testament, no doubt but the females had some remedy, whereby they might be purged from original sin as well as the males; circumcision was instituted only for the males, the Scripture mentions not what was instituted for the females.

In the New Testament, the perpetual virginity of Mary the mother of Christ.

Two things are considered in circumcision, 1. Signum. 2. Res signata, or the end and use of the sign.

Answ. The thing signified or efficacy of the outward sign of circumcision, was common both to Males and Females; the very institution of circumcision teacheth that; for it was a sign of the Covenant, the Covenant belonged to all which were of the seed of Abraham, if they renounced it not.

Although there were no decision of the other point out of the Scripture, yet would it not thence follow which the Jesuits pretend, that some necessary point of Christianity wanted the ground of holy Scripture, it being sufficient for us to know, that she was a Virgin when our Savio • r Christ was born of her, as the Prophets did foretell. Yet (as Chamier said well) we believe that she continued a Virgin all her life time, for in those things (said he) which are not properly de side, we hold the authority of the Church is great, if it contradict not Scripture, or produce no other absurdity. Vide Riveti Apolog • am pro Virgin Maria, l. 1. c. 15.

Helvidius would gather from those words, Matth. 1. 25. until, and first-born, that Mary after had Children by her Husband: The word till doth not import so much. See Gen. 8. 7. and 28. 15, 1 Sam. 15. 35 Sam. 6. 23. Matth. 28. 20. He is called the first-born in Scripture, which first opens the womb, whether others follow or no.

7. The Scripture is plain and Perspicuous.

The Perspicuity of the Scripture is a clear and evident manifestation of the truth delivered in it.

It is Perspicuous both in respect of itself and us.

• 1. In respect of itself, as appears:
  • 1. In the things delivered, which although they seem obscure for their majesty and dignity, yet they carry the light of truth before them, therefore the Scripture is frequently termed a light, Psal. 19. 8. and 119. 105. Deni. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3, 4, 6. the Scripture is a most bright light: The nature of a light is first to discover itself, then all things else. There are two things in God's revealed will, verbum rei, the word, and res verbi, the mystery. The Scriptures are hard, if we look to the mystery, but not if we look to the word; as for example, the Scripture teacheth that there is one God in three persons, the words are plain and easy: every man understands them, but the mystery contained in those words pas • eth the reach of man; we may well discern these things to be so, though we cannot fully conceive how these should be so.
  • 2. In the manner of delivering, or kind of style, which is fitted to the things and persons; showing the greatest simplicity both in words, either proper or figurative; and in the clear sense and most perspicuous propriety of signification; viz. That one which is called Literal and Grammatical.
• 2. In respect of us, because the Scripture is to us the principal means and instrument of faith; every Principle ought to be by itself, and in its own nature known and most intelligible; and there being three degrees of faith, knowledge, assent, and full assurance, these cannot consist without the perspicuity of the Scripture; the divine promises also of writing the Law in our heart, and concerning the spreading abroad, and clear light of the Gospel, should be to no purpose, if the Scriptures should not be plain in things necessary to Salvation.

All difficulty in understanding the Scripture ariseth not from the obscurity of it, but from the weakness of our understanding, corrupted by natural ignorance, or blinded by divine punishment and curse; therefore it no more follows from thence, that the Scripture cannot be an infallible and only rule of faith and life, (because some obscure things are found in it, not understood of all) then that the Books of Euclid are not perfect elements of Geometry, because there are some abstruse Theoremes in them, which every vulgar Geometrician cannot demonstrate; or that Aristotle's Organon is not a perfect System of Logic, because a fresh Sophister understands not all its subtleties. More distinctly we say, that the Scriptures are plain, and obscure in a threefold respect.

• 1. They are plain and easy to be understood by all men in Fundamentals, and the special points necessary to salvation, as the Decalogue, the Apostles Creed, the Lord's Prayer, and the like, unless by those whose minds the God of this world hath blinded; if they be obscure in some less principal and circumstantial matters, there is need of interpretation, that the meaning may be more clearly unfolded.
• 2. A difference of persons is to be considered, either more generally, or more specially.
  • 1. More generally, as they are elect and regenerate, or reprobate and unregenerate; to those the Scripture is plain and perspicuous, to whom alone it is destinated, and whose minds the Holy Ghost will enlighten by the Scripture, John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9. 10, 12, 13, 14. Yet the flesh and unregenerate part in them puts in impediments, but that ignorance is removed at last, Luke 8. 10. The reprobates continue involved in perpetual darkness and blinded with ignorance, hypocrisy, covetousness, pride and contempt of divine learning, even seeing they see not, Psal. 36. 3. Isa. 29. 9. Ier. 5. 21. Isa. 6. 9. 2 Cor. 3. 14. there is a veil over their hearts, 2 Cor. 4. 3, 4. which is the cause why in so many ages under the Papacy, the Scriptures were not understood, because they preferred a lie before the love of the truth. 2 Thess. 10▪ whose ignorance is a deserved punishment of that contempt, which they shown to the Scriptures and their authority.
  • 2. More specially, the persons are distinguished according to the diversity.

• 1. Of Conditions of life and vocations, for so many places of Scripture are hard to this sort of men, which are more easy to another, neither is it required that all things be understood of all men; the knowledge of more places is necessary in a Minister, then a Trades-man and Husbandman; yet it is an infallible rule to everyone in his vocation.
• 2. Of capacities and wits, for everyone hath his measure of Gifts; so among Ministers, some understand the Word more obscurely, some more plainly, yet it is to all a perfect Rule according to the measure of Gifts.
• 3. Of Times, all things are not equally obscure or perspicuous to all Ages, many things are better understood now then in times past; as the Prophecies and Predictions of Christ, and the times of the Gospel: so in the Mysteries of the Revelation the exposition rather of modern Interpreters then Fathers is to be received; because in our times, not theirs, there is an accomplishment of those Prophecies, and many things were more clearly known by them in those days, the Ceremonies and Types of Moses his Law were better perceived by the Jews then us.

God the Author of the Scripture, could speak perspicuously; for he is wisdom itself; and he would speak so, because he caused the Scripture to be written to instruct us to our eternal salvation, Rom. 15. 4. and he commands us to seek in the Scripture eternal life.

We do not account the prophecy of Isaiah touching Christ, which the Eunuch read, to be a dark and obscure prediction; but we know it was clear and plain enough, though the Eunuch, a raw Proselyte, understood not the meaning of it.

The Fathers proved their opinions out of the Scriptures, therefore the Scriptures are more clear then the writings and Commentaries of the Fathers.

To everyone which readeth (with humility and invocation of God) the Book of the Apocalypse, the obscurest and hardest Book to understand of all other, blessedness is promised, when it cannot befall to any that understandeth nothing, it is manifest that the promise of blessedness includeth a warrant of understanding of it, so much as is necessary to salvation.

We affirm, that many places in the Scripture are very obscure, and that either from the obscurity of the things, as in the Prophecies of future things, the event must interpret them, as Daniel's Prophecies of the four Monarchies were in times past very dark, but easier since, when all things were fulfilled; so the coming of Antichrist in the New Testament, drew the Fathers into divers opinions; so even yet there are many things obscure in the Revelation which are not accomplished. So those things which are spoken of the Messiah in the Old Testament are either not understood, or not fully without the New Testament. Sometimes the ambiguity of words breeds a difficulty, as I and the Father are one, the Arians understood it of a union of will, as when Christ prayed, John 17. that the Disciples might be one. Hitherto may be referred those places which are to be understood allegorically, as the Canticles, the first Chapter of Ezekiel, 3. Some places are obscure from the ignorance of ancient Rites and Customs, as that place, 1 Cor. 15. 29. of Baptizing for the dead is diversely explained by Interpreters, both old and new. There are six Interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Viginti praeter hujus loci expositions deprehendo, saith one in a Theological disputation, De baptismo veterum. Ambrose saith, Paul had a respect to that custom of some, who baptized the living for the dead. Piscator and Bucane say, The custom of the ancient Church is noted here, who baptized Christians at the Graves, that so it might be a symbol of their belief and confession of the Resurrection of the Dead: Tarnovius proves that that rite was not in use in the Apostles time; Calvin interprets it of those who were baptized, when they were ready to die; but Beza thinks by Baptizing is understood the Rite of Washing the bodies before the Burial, that ablution used upon the dead, as if the Apostle should thence confirm the Resurrection of the dead, q. d. that that is a cold, vain and foolish Ceremony, if the dead should not rise again. And truly it is certain, that those words 〈 in non-Latin alphabet 〉 being considered in themselves, may as well be rendered Super mortuos, as pro mortuis. Andreas Hy •• rius showeth in a particular Tract what various opinions there are about this place. Voetius hath written a Tract D • insolubilibus Scripturae. Estius and D ^r Hall on the hard places of Scripture. Divers reasons may be rendered, why God would have many things in the Scripture obscure and difficult.

• 1. To make us diligent both in Prayer to him, to open to us the meaning of the Scriptures, and likewise in Reading, Meditating, searching and comparing the Scriptures.
• 2. To remove disdain from us; we quickly slight those things that are easy.
• 3. That we might more prize heavenly Truths gotten with much labor.
• 4. To tame our arrogance and reprove our ignorance, John. 16. 12.
• 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine; therefore many a simple godly man understands more here then the great Rabbies.
• 6. That order might be kept in the Church, some to be Hearers, some Teachers and Expounders, by whose diligent search and travel, the harder places may be opened to the people.

Here the Lamb may wade, and the Elephant may swim, saith Gregory. The Scriptures have both Milk for Babes, and strong Meat for Men, saith Augustine.

It is a note of a learned Interpreter, That the benefit of knowing the Prophecies concerning the Church, Christ before he was slain had it not so as he had after his death; it was the purchase of the blood of Christ to have those things opened.

We do not therefore hold, that the Scripture is everywhere so plain and evident, that it needs no interpretation, as our Adversaries do slander us, and here they fight with their own shadow. We confess, that the Lord in the Scriptures hath tempered hard and easy things together. But this we affirm against the Papists:

First, That all points of Faith necessary to Salvation, and weighty matters pertaining to Religion are plainly set forth in the Scriptures.

Secondly, That the Scriptures may with great profit and to good edification be read of the simple and unlearned, notwithstanding the hardness of some places, which in time also using the means they may come to the understanding of.

Therefore I might save that labor in answering the Arguments of our Adversaries, since they are of no force against us, nor indeed touch our cause, proving only that some places in the Scripture are difficult which we deny not; But I shall first take off their Answers, whereby they would evade the strength of our Reasons for the perspicuity of the Scripture, and then refute their own Objections.

First, When we urge divers places to prove the Scripture to be a Light, the use of which is to dispel darkness, which it would not if itself were obscure.

Bellarmine answereth, That those places are not to be understood of all the Scripture, but only of the Commandments: and that these also are called a Light, not because they are easily understood (although that be true) but because being understood and known, they direct a man in working. 2. If it be understood of all the Scriptures, they are called Light, not because they are easily understood, but because they illustrate the mind when they are understood. But the Apostle Peter speaks not only of the Precepts of the Decalogue, but of all the Scripture of the Old Testament: which, if it be Light, much more shall the Scripture of the New Testament, and therefore the whole body of Scriptures which the Christians now have▪ shall be Light.

Secondly, That place, Psal. 119. 130. doth not speak of the Precepts alone▪ [ Of thy words ] by which is signified the whole Scripture; in Psal. 19. David speaketh of the word of God in general, which he adorneth with many Titles, The Law or Doctrine of the Lord, The Testimony of the Lord, The Statutes of the Lord, The Precepts of the Lord, The Fear of the Lord; It is so called Metonymically, because it teacheth us the Fear and Reverence of the Lord, he saith, this Doctrine is perfect, converts the soul, and makes wise the simple, therefore he understands the whole Scripture, the teacher of true and perfect wisdom. 2. It is called a light, because it hath light in itself, and because it illightneth others, unless they be quite blind or willingly turn away their eyes from this light.

Thirdly, If the Commandments be easy, the rest of the Scriptures is likewise, as the Prophets and historical Books, being but Commentaries and Expositions of the Decalogue.

That evasion of the Papists will not serve their turns, That the Scripture is a Light in itself, but not Quoad nos (as if the Scripture were a light under a Bushel) for that the Scripture is Light effective, as well as formaliter, appears by the addition, Giving understanding to the simple. It was a smart answer, which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity, and now revolted; when she pretended the hardness of the Scripture; why, said he, Madam, what can be more plain, then Thou shalt not commit Adultery?

The Scriptures and Reasons answered, which the Papists bring for the obscurity of the Scripture.

Object. 2 Pet▪ 3. 16. Peter saith there, That in the Epistles of Paul there are 〈 in non-Latin alphabet 〉 , Some things hard to be understood, which they that are unlearned aend unstable wrest, as they do also the other Scriptures unto their own destruction.

Answ. First, Peter restraineth the difficulty of Paul's writings to that point himself then wrote of, touching the end of the world; therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest.

Secondly, Even in that point he affirmeth, That some things only are hard, and not all.

Thirdly, The understanding of the Scriptures dependeth not principally on the sharpness of men's wits for their learning, but on the Spirit of God which is given to the simple that humbly seek it by Prayer; therefore though the whole Scripture were hard to be understood, yet that is no good cause to bereave the people of God from reading of his Word.

Fourthly, Peter assigning the true cause of error and abuse of the Scripture, to be the unstability and unlearnedness of such as deal with them, cannot thereby be understood to speak that of the body of the Church, and of the people.

Laurentius in his Book entitled, S. Apostolus 〈 in non-Latin alphabet 〉 , hoc est, explicatio locorum difficilium in Epistolis Paulinis, reckons up forty hard places in Paul's Epistles.

Rom. 1. 19, 20, 28. and 2. 12, 13, 14, 15. and 4, 5. and 5, 6, 12, 13, 14, 15, 20. and 7. 9, 14, and 8. 3, 4, 19, 20, 21, 22. and 9. 3, 11, 12, 13, 18. and 11. 25, 26. 1 Cor. 2. 15. 1 Cor. 3. 11, 12, 13, 14, 15. 1 Cor. 4. 9. and 5. 11. and 6. 2, 3. 1 Cor. 7. 1, 7, 10, 11, 12, 13, 14, 15. 1 Cor. 11. 7, 10. and 15. 29, 51. 2 Cor. 2. 15, 16. and 3. 6, 15, 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15, 16, 17. 1 Tim. 1. 9. Heb. 6. 4, 5, 6. and 10. 26.

They say the Scriptures are difficult also in the manner of writing as well as in the matter, for which they allege Psal. 119. 18. the Eunuch, and Luk. 24. 45. also the divers expositions of old and new Writers.

The first place is directly against them: for teaching that it is the gift of God's holy Spirit obtained by Prayer to understand the Scripture, the Spirit through Prayer, being as well obtained by the simple as learned sort, yea, rather by them then the others, it followeth that the reading of them belongeth to the simple as well as unto the learned.

The like answer serveth for the place of Luk. 24 45. for by that abuse of the place, they may wring the reading of the Scriptures from all men, even Ministers of the Word commanded to attend the reading of them, since they of whom they say, that they understood not the Scriptures, were Ministers of the Word, and that in the highest and most excellent degree of Ministry in the world, which was the Apostleship. The cause of want of understanding then was this, the Spirit of God was not given because Christ was not glorified, which can have now no place. Besides that, in saying they understood not the Scriptures concerning the suffering and glory of Christ, it must needs be understood comparatively, that they did not clearly, particularly, and sufficiently know them. For that place Act 8. it is to be understood comparatively, viz. That a man faithful and already gained to the truth, as this Eunuch was, cannot understand the Scriptures by the bare reading of them, so well and thoroughly, as when he hath one to expound them. The Lord which helped the endeavor of the Eunuch searching the Scriptures by sending of Philip▪ will n • ver suffer those which seek him in careful reading of his Word, to go away ashamed without finding that which they seek for, in directing unto him some lawful and sufficient Ministry to instruct him by. The Mystery of the Gospel then (indeed) fulfilled, remained notwithstanding unpublished to the world by the Apostles, which is now by their preaching and writings laid open and made more manifest. The Eunuch which professed that he could not understand the Scripture without an Interpreter, did notwithstanding busy himself in reading of it.

The multitude of Commentaries was not so necessary (because the Scripture might have been understood without them) although they deserve singular respect amongst all those that are desirous to understand the Scripture, who write learned and elaborate Expositions on the Scripture.

That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hi • locus fu • sset, si nemo eum exposuisset; sed fecit multitudo & varietas interpretationis, ut difficilis videretur.

Secondly, These Commentaries are published, that the Scriptures may better and more easily be understood.

Thirdly, The Papists confess that the Articles of the Apostles Creed being necessary for all, are easy; Yet there are many Commentaries of the Ancients upon the Creed, as Russinus, Augustine, Cyril, Chrysostom, Chrysologus; and of Papists also.

Some Scriptures are hard for the matter which they handle, as are the Books of Daniel, Ezekiel, Zacharias; or throng of much matter in few words, as are in the Old Testament the Poetical Books, wherein no doubt the verse hath caused some cloud, and amongst them the Proverbs from the tenth Chapter, and the Prophecy of Hosea.

Object. 1. They object that place, Exod. 18. 13, 26.

Answ. Moses was a Prophet endued with singular wisdom, adorned by God with extraordinary gifts, sent immediately by him, and commended by Divine Testimonies to the people, the Pope is not so. He had chiefest Authority from God over all the Israelites; but the Pope hath not so over all Christians. Moses his Authority was extraordinary, no man succeeded in his place; Joshua was a Captain only, or Judge in Civil things. Aaron only a Priest to administer in things sacred, but Moses exercised both functions.

Object. 2. They urge that place, Deut. 17. 9.

Answ. Here the Civil Magistrate and the Judge are joined together, as verse. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters, the Emperor ought to be as well in Civil.

2. The Pope doth not hold the same place among Christians, that the high-Priest did among the Jews. For he was the chiefest, having all the rest of the Priests subject to him; but the Pope is one amongst all, having colleagues, many Bishops as at first, or a few Patriarchs as after.

Object. 3. Eccl. 12. 11. If the chief Pastor in the Old Testament had such authority, much more the chief Priest in the New.

Answ. This one Pastor signifieth neither the High Priest in the old Law, nor the Pope in the new; but Jesus Christ the high Shepherd for our souls.

Object. Matth. 6. 19. Christ saith to Peter, To thee will I give the Keys of the Kingdom of Heaven; Therefore the Pope hath Authority to expound Scripture.

Answ. First, By the Keys here is meant Commission to preach the Gospel; not Authority of interpreting the Scriptures. When the Gospel is preached, the Kingdom of Heaven is opened to the Believers, and shut to the unbelievers.

Secondly, That Authority of the Keys was not committed to Peter only, but to the other Apostles also, Mat. 28. 18, 19.

There is a twofold Judgment, 1. Of Discretion, 1 Cor. 10. 15. 2. Of Authority, as the Parliament judgeth capital crimes. If the Papists understand the word Judge to signify Discerning (as when we judge of meats by the taste) every faithful person ought to pray unto God for grace to judge, to discern, and to know the true sense of the Scripture. But if by judging they understand to pronounce Decrees, definitive and infallible Judgments, touching the sense of the Scriptures, thereby to bind other men's consciences; there is no man in the world that hath that power. See Moulins Buckler of Faith. We have a more compendious way, to come to the understanding of the Scripture. It were too long when we doubt of any place, to stay till we have the general consent of the Pastors of the Church, or to expect a general Council, or to go up to Rome. But the word of God is amongst us; the Scriptures themselves, and the Spirit of God opening our hearts, do teach us how to understand them. And yet we say not (as the Papists falls • y charge us) that we allow every private man's Interpretation of Scripture, refusing the judgment of the Pastors of the Church. Panoruitan saith, The opinion of one godly man ought to be preferred before the Popes, if it be grounded upon be • ter authority of the Old and New Testament, 2 Pet. 1. 20. No prophecy of the Scripture is of any private Interpretation. Stapleton saith, Interpretation is private, either Ration personae, when the man is private, or Ration medii, when it is not taken out of the Context and Circumstances, or Ration finis, when it is for a false end. Now private Interpretation in regard of the person, if it be public in regard of the means, is not forbidden; for it is lawful for one man with Scripture Toti resistor mundo, saith the Gloss of the Canon-Law; the meaning of this place is, That the Prophets were no Interpreters or Messengers of their own minds, but God's. The Catholics hold (saith Chamier, meaning still by that Title the Protestants) that the Scripture is to be interpreted by private labor and industry, viz. of Augustine, Jerome, Chrysostom, but not in a private sense, that is in a sense arising from the brain of the Interpreter.

It is true (saith Cartwright against the Rhemists) that the Scriptures cannot be expounded of every private spirit, nor (which is more) of any private spirit, nor yet of all private spirits together, but only of those which are inspired of God, viz. the Prophets and Apostles, which are here opposed unto private Interpretation. And therefore it is evident, That the Exposition of the Scripture, ought not to be fetched from Ecclesiastical either Fathers or Councils, which speak not by Inspiration, but from the Scriptures themselves; what he meaneth, he declareth in the next verse, where he showeth the reason of his saying; namely, that it must be interpreted, as it was written, and by as high Authority. Seeing therefore it was first spoken by holy men, which spake as they were led by the holy Spirit, and were inspired of God, it followeth, that it must be interpreted by the same Authority. The Interpretation therefore that is brought out of the Apostles and Prophets, is not private, although it be avowed by one man only. On the other side that Interpretation which is not brought from thence, although it have the allowance of whole general Councils, is but private.

This is a principal meaning of our Savior Christ, when he willeth that we should call no man Father or Master in the earth, that is, in matter of Doctrine, we should depend upon the Authority of no man, nor of all men in the earth, but only upon Christ, and upon God.

Our reasons by which we prove, that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church, but to the Scriptures themselves and the holy Ghost.

• 1. That which only hath power to beget faith, that only hath the chiefest Authority of interpreting Scripture, and of determining all Controversies concerning Faith and Religion; but the Scriptures only and the Holy Ghost have this force, Rom. 10. 17. The Holy Ghost only can infuse saving Faith into our hearts, which is called by the Schoolmen Infusa Fides. The Faith which we have from the Church is acquired, and sufficeth not to a certain persuasion.
• 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written; that Spirit is found nowhere but in the Scripture; whosoever have promises from God to understand the Scripture may interpret it, but so have all the faithful.
• 3. Christ himself makes the Scripture a Judge, John 12. 48. and still appealed to it.
• 4. Although the Fathers were men endued of God with excellent gifts, and brought no small light to understanding of the Scriptures: yet learned men in our days may give a right sense of sundry places thereof which the Fathers saw not, yea against the which perhaps they consent.

Hath any man living read all the Fathers? Nay, have all the men living read them? Nay, Can they show them? Can they get them? I had almost said, Can they name them?

In the Exposition of those words, Tu es Petrus, & super hanc petram, almost everyone of the Fathers, at least the most part of them, and the best expound it of Peters faith; yet the Papists understand it, non de fide sed de persona Petri. Here they disagree themselves from the Fathers.

John 10. 16. by the title of one Shepherd, Augustine, Chrysostom, Jerome, Cyril, Theodoret, Theophylact, Euthimius, Rupertus, Cyprian, and other Fathers agree, that Christ is there designed; but Stapleton saith the Pope is there meant.

In the Division of the Law, they go clean contrary to the greatest part of the Fathers: for they divide the Commandments as we do, but the Papists make the two first one, and the tenth two. 2. They have no father to countenance them in this, but Augustine. Revet. de Authoritate Patrum, c. 5, 6, 7.

There were no writings of the Fathers for a time, many of them wrote 400 years after Christ, but some 500 and 600 years after Christ; what rule had they before that time of interpreting Scriptures.

The Fathers were given too much to allegorizing, Cajetan therefore in the Preface of his Commentaries upon the Books of Moses, saith; That the exposition of the Scripture is not tied by God to the sense of the Fathers; therefore he admonisheth his Readers not to take it ill, if he sometime dissent from the stream of the Fathers.

4. The Doctrine of the Church must be examined by the Scriptures, Acts 17. 11. If Paul's doctrine, much more may the decrees of the Pope, Church, Councils be examined by the Scriptures.

5. The interpretation of the Scripture is a gift freely given by God, for the edification of the Church, Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kind of men, but common to the faithful.

6. The faithful are commanded diligently to try and examine every doctrine, 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation.

What means must be used in the interpretation of Scripture.

The end of the Scripture (we heard) was to direct the Church to all saving truth.

The means to be used for the attaining of that end, by the Minister, is diligent study and humble Prayer; by the People, attentive reading, hearing, prayer and meditating.

First, the Teachers must pray earnestly to God for his spirit to enlighten them, Mat. 7. 7, 8, 9. Rom. 15. The Scriptures are understood by that spirit that dictated them.

Secondly, The Pastors and Teachers of the Church must diligently and painfully study the Scriptures, giving themselves to read, compare place with place, John 5. 39. Search the Scriptures, it is a metaphor taken from such as search for Gold and Silver Oar in the earth, who will search and sift, and break every clod to find out the gold. Solomon useth the same metaphor, Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy, 1 Tim. 4. 13. This diligence of often expressed in Scripture in the Old Testament, by the phrase of meditating in the word, Josh. 1. 8. Psal. 1. 2.

Thirdly, they must labor for a competent knowledge in the original tongues the Hebrew and Greek, in which the Scripture was written, that so they may consult with the Hebrew Text in the Old, and the Greek in the New Testament; and see with their own, not another's eyes; as Gen. 3. 15. The Papists read it corruptly, She shall break, here the original soon determines the controversy, wherein the pronoun Hu, can signify nothing but He, or It, both which are all one in effect in this place.

Fourthly, They should likewise be expert in all the liberal Arts, especially in Grammar, Logic, Rhetoric, general Philosophy and History. All the Treasures of wisdom and knowledge are hid in the Scriptures; the Treasures of natural Philosophy in Genesis, of Moral Philosophy in Exodus, Deuteronomy and Ecclesiastes; of the Politicks in the Judicials of Moses, and the Proverbs of Solomon; of Poetry in the Psalms; of History in the Books of Chronicles, Judges and Kings; the Mathematics in the dimensions of the Ark, of the Temple; of the Metaphysics, in the Books of the Prophets and Apocalypse.

Fifthly, They must consider:

1. The several words. 2. The phrases.

In the several words they must consider:

• 1. Whether the word be taken properly or tropically, and that they may the better understand the words, an inspection,

  • 1. Of Lexicons is needful, some of which observed the order of the Alphabet, but so as they distinguished between the roots, and the Derivatives, as Pagnine hath done for the Hebrew, and Stephanus for the Greek.

    The best Lexicons for understanding the Hebrew Text, are Buxtorf, Avenarius, Forster, Schindler, Mercer on Pagnine, and Marinus Brixianus his Arca Noae; for the Greek, are Stephanus, Budeus, Scapula; my own two Critica (I hope) may be useful for understanding both Testaments.

  • 2. Of Concordances, some much extol Buxtorf for the Hebrew, Kirchers is a very useful one both for the Hebrew and the Septuagint, Stephanus for the Greek is the best. Cottons Concordance (as it is now enlarged by Newman ) is esteemed the best for the English.

See Dr. Featlies and Dr. Gouges Prefaces to it commending it and showing the use of Concordances in general.

They must,

• 1. Consider the Text exactly in itself, the Grammar of it must be sifted, the nature of every word by itself and the alteration it admits in diversity of construction. 2. The Rhetoric, whether any word leaving the proper signification receiveth a borrowed. 3. Above all the Logic, as to know what he proveth, and by what.
• 2. Compare parallel places, and obscure with plainer. To interpret that place, This is my body, make use of that other, The Bread which we break, is the communion of the body of Christ, because both places are not only concerning the Eucharist, but also one and the same kind. Illyricus calls the conference of places, Ingens remedium & saelicissimam expositionem sanctae scripturae. Paul is much in this, compare Heb. 3. 7, 11, 15, 17. with Chap. 4. 4, 5,—9. ye shall see he makes out the sense of Psal 95. 7. by comparing it with other Scriptures.
• 3. Make use of Paraphrases and Versions, among which the Chaldee and the Septuagint for the Old Testament, the Syriac and the Arabic for the New excel.
• 4. For the knowledge of the phrase, they must proceed the same way; and to understand the better both the words and phrases, they must diligently consider of the scope and circumstances of the place, as the coherence of that which went before, with that which follows after, and of the matter whereof it doth entreat.

• 5. All Expositions ought to agree with the Analogy of faith, Rom. 12. 6.

  Analogy is either of faith, comprehended in the Doctrine of the Creed, L P. Command. Sac. and gathered out of evident places of Scripture, or of the Text, by the coherence of Antecedentia & Consequentia, by the propriety of the phrase.

• 6. The Jewish Expositors, the ancient Fathers, and other Interpreters, ancient and modern, Popish and Protestant, are useful for the right understanding of the Scripture, if they be read with judgment.

Not many, but a few, and those the best Commentaries, are to be consulted with: of the Hebrew Interpreters and Rabbins? two were most learned, R. David Kimki, and Rabbi Ibn Ezra, saith Dr. Rainolds.

The pure Masters of the Hebrews (saith Mayerus in Philologia Sacra ) are specially Maimonides, Rabbi David Kimchi, wise Ibn Ezra, Rabbi Solomon Rashi, although the last two much favor Talmudical dreams.

The Cabalists and many of the Rabbin's are very fabulous, and men in a burning fever cannot dream of things more ridiculous, then some of the Rabbin's have seriously written and taught, saith Muis against Morinus. Vide Spanh • m. Dub. Evangel. parte tertia. Dub. 21. & Dub. 129 Glass. Philol. Sac. l. 2. partem primam. Tract. 1. Talmud liber fabulosissimus. Chamier.

Abarbanel hath done well on the greatest part of the Old Testament. Scriptor fam • sissimus, saith Buxtorf of him in D •• alogo. Iudaeorum doctissimus L'Empereur on Dan. Authorest perquàm solidi ingenii & Doctrinae, Muis, Assert. 3. veritat. Heb. Yet he was unknown (it seems) to Mercer, for he doth not mention him. The most curious that ever handled the Tongue, though not the soundest, saith Broughton.

The Jews say of Rabbi Moses Ben-Maymon, that From Moses to Moses there arose not such a Moses. He was the first of the Rabbin's that ceased to dote. Maimonides antiquus & celeberrimus inter Iudaeos Scriptor. Cappel de Literis Ebr. Mr. Gregory stiles him the very learned Maimon.

The Church of God is much beholding to the Hebrew Rabbin's, *being great helps unto us for understanding holy Scripture in many places, as well of the New Testament as the Old. Vide Capel. Critic. Defens. p. 59. There are divers places both in the Old and New Testament, which cannot be well understood, unless we borrow Candle-light from the Hebrew Doctors, as Exod 6. 3. Ruth. 4. 7. Isa. 1, 29. & 12. 13. Ier. 16. 7. Ezek. 8. 14. and 9. 4. Matth. 5. 22. and 21. 9. and 23. 7, 8. and 26. 23. Mark 7. 11. Rom. 5. 7. John 7. 37. and 3. 20. 1 Tim. 3. 8. Rev. 4. Cálverts Annotat. on the demonstrate. of the true Messias.

2. The Fathers, Doctors scil. probati antiquae ecclesiae qui scriptis Fidem suis illustrarunt, as Vo • tus speaks, not one of them but hath his error, because God would have them known to be but men. Of the right use of the fathers. see Daille's excellent 〈◊〉 .

They are called Fathers in respect of their age, they preceding our times many hundreds of years, and in respect of their Doctrine, which they diligently inculcated to those that then lived and endeavored to propagate; many of their worthy labors being transmitted to posterity. Rivet. de Patrum Authoritate cap. 1.

There was an eminency of Office and Dignity in them, because they were Pastors and Teachers in the Church; Of Time, because they were nearer to the Apostles; Of Science, because they were more learned then many of those that succeeded; and of Conscience, because they were of an unblameable life, less subject to ambition, covetousness, envy, and other evil affections, with which the succeeding generations were too much tainted.

Those Fathers of the first six hundred years we reverence more, and rather admit then those of the thousand years following, because they were freer from error, as living nearer the Apostles, and before the first discovery of Antichrist, which was about the six hundred and seven, when Boniface the third purchased of that bloody Tyrant Phocas the title of Universal Bishop, and with it the Supremacy over all Churches.

Erasmus (accuratissimus Patrum vetustiorum censor,) was much exercised in the writings of the Fathers, and hath bestowed great pains in restoring and illustrating Jerome, Augustine, and others of them.

For the Fathers, Jerome among the Latins, and Origen among the Greeks were learned in the Hebrew, saith Chamier.

Jerome w • s the chiefest among them, for skill in the Hebrew, Chaldee, Greek, Latin Tongue, and the most diligent searcher of the Jewish affairs, he spared no labor, cost nor time, that he might attain to skill in that Tongue. He made use of the Jews for that purpose, and the skillfullest amongst them, whose labor he purchased with a great deal of money, this he often witnesseth of himself; five times, saith Morinus, he made use of them.

That one labor of his deserveth eternal praise, that he translated the Scripture out of the Hebrew into Latin.

That was a most laborious work of Origen's in gathering together divers Editions of Scripture. 1. The Greek of Aquila, Symmachus, the Septuagint and Theodosion into one Volume distinguished by four Columns, called Tetrapla, to which he after added two more, one in Hebrew, the other in Greek Characters, and called it his Hexapla; at last he joined two other Editions, and then called it Octapla; by them one might have compared the several Greek Editions together, and with the Hebrew Text. Vide Erasm. Epist. l. 28. p. 1155. It is manifest (saith Buxtorf ) that the most and best of his writings are lost.

It was said of him, Ubi been nemo melius, Ubi male nemo pejus.

Quod attinet ad Origenem, meacerte nihil interest quid ill senserit: quem scio Theologum fuisse a • daciorem, quam saniorem. Chamierus Tomo 2. de S. Trinitate. cap. 8.

Salmasius, Whitaker, Sixtus Senensis, and others say, Origen was skillful in the Hebrew. He wrote so many Books, that Jerome saith, Quis nostrum tanta potest legere, quanta ill conscripsit?

Vir tantae fuit eruditionis & ingenii, ut ei parem doctissima Greece faelicissimorum ingeniorum parens, nunquam habuerit. Sixtus Senensis Bibliothecae sanctae, l. 4.

He saith much more there in his commendation. Tantum in Scripturas divinas habuerit studium, ut etiam Hebraeam linguam contra aetatis gentisque suae naturam edisceret. Hieronymus de viris illustribus. He lived a little after the year two hundred.

Augustine for the Latin Church, and golden mouthed Chrysostom for the Greek Church, were most famous. He is abridged by Theophylact. A Father so ancient, so learned, so godly, so skillful in the Scriptures, saith Rainolds of Chrysostom. Augustine for disputations, Jerome for the tongues, Gregory for Morals.

Augustine,

Vir supra omnes, qui ante eum & post eum huc usque fuerunt mortals, admirably ingenii acumine praeditus, omnibus liberalibus disciplinis instructus, Divinis Scriptures longe omnium eruditissimus, & in earum explanation ultrà, quam dici queat, incomparably subtilitate sublimis, omnes Latinae Ecclesiae scriptores scribendi labor, & l • cubrationum multitudine superavit. Sixtus Senensis Bibl. Sanct. l. 4.

Subtilissimus Patrum Augustinus. D. Prideaux lection 4.

Gregory Nazianzen the learnedest of all the Greek Fathers, and firnamed the Divine. D. Featleys Transubstantiation exploded. He lived about the year 375.

Chrysostomus habet nescio quid submolestae 〈 in non-Latin alphabet 〉 Gregorius Nazianzenus nonnihil affectatae argutiae in verbis, in Basilio nihil est quod off • ndi • . Erasm. Epist. l. 24. Reginaldo Polo.

Irenaeus (saith Cappel ) was almost the Ancientest of all the Fathers, whose genuine writings are extant. He was Polycarpus his Disciple, and lived about the 172 year after Christ.

Tertullian was one of the Latin Fathers most Ancient, and very near the Apostles, • lourishing in the Reign of Severus the Emperor, about two hundred years after Christ's Birth, and not past one hundred after the death of John the Evangelist. Jerome being urged with his authority, said, De Tertulliano nihil aliud respondeo, quam Ecclesiae hominem illum non fuisse.

In Greece celebres agnosco Patres, Clementem, Athanasium, Cyrillum & Damascenum. Montacutius Analect. Eccles. exercit, 1. Sect 6.

Cyprian the Martyr was of great authority amongst all for his holiness of life.

D ^r Hall calls Lactantius, the Christian Cicero. Jerome calls him Eloquentiae Tullianae Fluvium. Epist. ad Paul. Tom. 1. and M. Selden de Dis Syris calls him Politissimum Patrum. He lived about the year 250.

Sententious Tertullian, grave Cyprian, resolute Jerome, flowing Chrysostom, divine Ambrose, devout Bernard, heavenly Augustine. Bishop Hals 4 ^th Decade of Epist. Epist. 3. Vide Hieron. Epist. ad Paulinum de Institution Monachi.

One saith, He that looks upon the Fathers Works would think they did nothing but Write; he that looks on their Devotions would think they did nothing but Pray; he that looks on their Learning would think they did nothing but Read.

Bernard was a worthy man in the corrupt age in which he lived, but Bernardus non vidit omnia, say the Papists.

Bernardum non admitto, utpote recentiorem, & longe post confirmatam Romani Pontificis tyranidem, scribentem ex more & error sui temporis. Chamier. de Canone lib. 3. cap. 3. & cap. 5.

Danda venia bonis illis & sanctis patribus qui ignorantia linguarum multa saepe aliena à germana Scriptura senserunt, pio alioquin attulerunt.

3. For Prot • stant Interpreters.

Calvin is not only commended by our own Writers, but by the very Papists.

I would content myself among the new Writers with M ^r Calvin, who performeth best of all others that which he of himself professeth, that a man in reading his Expositions reapeth this benefit, that for the shortness he useth, he departeth not far from the Text itself. Cartw. letter to M. Hildersham.

Calvin was the notablest instrument that the Lord hath stirred up for the purging of his Churches, and restoring of the plain and sincere interpretation of the Scriptures, which hath been since the Apostles times. Cartw. Reply to D ^r Whitgift, in defense of the Admonit. p. 19.

Name me one Papist who preached so often, and wrote so accurately upon the holy Scriptures, as Calvin. D ^r Featleys Stricturae in Lyndo-Mastigem, c. 14.

I so honor the judgment of reverend Calvin, that I reckon him amongst the best Interpreters of Scripture, since the Apostles left the earth. D ^r Hals Revelation unrevealed, p. 33.

Piscator hath done well in his Scholia on all the Bible. He follows Junius for the Old Testament, and Beza for the New, and in his Aphorisms he follows Calvin's Institutions▪ Piae & venerabilis memory propter eruditionem textualem singularem, & sanctitatem parem, Joan. Piscator, saith D ^r Twisse.

Bucer also was an excellent Divine. He hath written a twofold Exposition on all the Psalms, one more large and Paraphrastical, the other briefer and ad verbum.

Francis Junius the very Oracle of Textual and Scholastical Divinity, as D ^r Hall calls him, Epist. 7. Decad. 1.

Vatablus his Annotations upon the Old Testament, and Beza 's on the New are commended by Zanchi in his Miscellanies: But Arnoldus Boot in his Index Autorum before his Animadversions Sacrae, saith Robert Stephens, and not Vatablus was the Author of those Scholia which are in Vatablus his Bible.

Doctus Vatablus prae caeteris quos adhuc videre contigit omnibus, abstrusa quaequ • in Psalms explicuit; partim suo sano judicio, partim doctissimorum Hebraeorum testimonio: quem etiam admirandus Calvinus studiose sequitur fere ubique, quasi à sententia Vatabli non tutum esset discedere. Foord. in Ps. 45. 1.

Quid hac phrasi denotetur optime exposuit D. Beza suis in Novum Testamentum nunquem satis laudatis notis. Constantine. L'Empereur in Dan. 2. 8.

See more of him in Zanchius Epistles.

Amama, Paulus Fagius, Drusius, Ludovicus Cappel, Lively, Cameron, Ludovicus de Dieu, have been great Lights, and by their skill in the Tongues, have excellently interpreted Scripture.

Peter Martyr, Lavater, Musculus, Zanchi, Pareus, Rollock, Rivet are sound Expositors.

Ex omnibus antiquis & recentioribus medullam variarum interpretationum, & circa eos disceptationem collegit Willetus in hexaplis ad Genesin, Exodum, Leviticum, Danielem, Epistolam ad Romanos ( in libros Samuelis sibi dissimilis est, & compendio atque alia plane methodo commentator) optandum esset telam illam à Willeto tam foeliciter coeptam, eadem methodo in reliquos Scripturae libros pertexi. Voetius Biblioth. Theol. lib. 1. cap. 14.

4. For Popish Expositors.

Aquinas is esteemed by the Papists as the Oracle of the Romish School, whom for his profound learning and search into the mysteries of all Divinity they surnamed Angelical.

He was the first thorough-Papist of name that ever wrote, and with his rare gifts of wit, learning and industry did set out Popery most.

Maximo & altissimo ingenio vir, cui ad plenam absolutamque totius tam divinae, quam humanae eruditionis gloriam solus defuit linguarum & eloquentiae usus, quem eruditi istius saeculi, utpote sublimioribus studiis intenti, neglexere. Sixtus Senensis. Vide plura ibid.

Luther on Gen. 9. chiefly commends Lyra for following the literal sense. Nicolau • Lyranus, Vir tanta tamque pura, vera & germana Sacrae Scripturae scientia praeditiu, ut in illa exponenda nullum habeat illius temporis parem. Reynold. de lib. Apoc. Tom. 1. praelect. 21. Vide plura Tom. 1. praelect. 42. He was a Jew converted.

Ex antiquioribus tanquam universals & communes Commentators habiti fuerunt Lyranus & Glossa. Voetius in Biblioth. Theol.

Jansen eruditus & moderatus Interpres. Neque Pontificiorum quisquam doctius interpretatus est Evangelicam historiam. Reynold. de lib. Apoc. Tom. 2. Praelect. 194.

Cajetan went over all the Scripture, saving the Canticles and Prophets, which dying he left begun, and the Revelation, Quam de industria attingere noluit.

He was both a learned and moderate Papist, as Chamier and Whitaker both show. He was chiefly intent on the literal sense, and that according to the Hebrew truth, of which Tongue he had little knowledge, but had by him those that were skilled in the Hebrew, who would interpret ad verbum, not only exactly, but superstitiously, and often absurdly, which often drew the like Expositions from the Cardinal.

Tostatus was admirable for his deep skill and almost incredible pains in interpreting holy Scripture.

There are now five Papists joined together in several Volumes on the whole Scripture, Immanuel Sa, Estius, Gagneius, Tirinus and Menochius; the last of which Grotius commends in his Preface to his Annotations on the Old Testament. Estius doth excellently on all the Epistles.

The Commentaries of Immanuel Sa the Jesuit upon the Bible, are shorter then the Text itself.

Familiam ducant inter Commentators Jansen & Maldonatus. Montac. Analecta Exercit. 6. Sect. 4.

Maldonado doth well on the Evangelists, but was a most supercilious Writer; and no marvel, since he was for his Country a Spaniard , and his Profession a Jesuit.

Masius hath written learnedly on Joshua.

Quanta vir ill linguae Graecae, sed praesertim Hebraicae, Rabbinicae, & Syriacae cognition fuerit imbutus, nemini docto opinor incognitum. Morinus lib. 1. exercitat. 9. c. 6. & exercit. 1. c. 4. Andraeas Masius linguae Hebraicae & Syriacae peritissimus, atque in lection Rabbinica egregie exercitatus.

The Popish Postils are the burden of many Camels (as Lipsius speaks of the Books of the Law) and are fitly styled by godly Divines, Pigrorum pulvinaria. Vide Zepperi Artem Habendi & Andiendi conciones sacras. lib. 1. cap. 4. pag. 38, 39. &c.

Ministers to all the means formerly mentioned for the interpreting of Scripture, must add a conscionable practice of what they know, and must in all humbleness of mind seek the people's edification.

The means to be used by the people, to understand the Scripture, and find out the sense and meaning of it.

• 1. If they be learned, they may make use of most of the former means prescribed to Ministers.
• 2. Such as are unskillful, and know not how to make use of those means, are
  • 1. Diligently to read the Scripture, in which are to be considered,
    • 1. Antecedent Preparation, that they come to the reading and study of the Scriptures with Prayers and greatest Reverence, relying on the Divine Promises for the enlightening of their minds by the holy Ghost. The Scripture may well be called The Revelation of Christ, Rev. 1. 1. See Rev. 5. 5.
    • 2. The Adjuncts of reading, which are,
      • 1. Chiefest Attention in reading, and a pious disposition and spiritual frame of the heart, that they may not understand only, but cordially affect what they understand.
      • 2. Application of all things to the Examination, Correction, and amendment of their own lives.
      • 3. Diligent Meditation.
      • 4. Conferring of it with others, and catechizing.
    • 2. They ought to have recourse to those that are more skillful then themselves, and to consult with the best Commentaries and Expositions of the Scripture, and read them judiciously.

We teach concerning our Means, that they all together do make a perfect way whereby we may find the right sense of the Scripture.

Our Adversaries prescribe this method and course to be taken in expounding of Scripture, which consists in four Rules: The general Practice of the Church, The Consonant Interpretation of the Fathers, The Decrees of general Councils; Lastly, The Rule of Faith consisting partly of the Scriptures, partly of Traditions unwritten.

In all these means the Pope is implicitly understood, for the Rule of Faith is that which the Pope approves: The Practice of the Church is that which the Pope observes, the Interpretation of the Fathers is that which the Pope follows, the Determination of Councils, what the Pope confirms; so that the Pope must interpret all Scripture. But divers Reasons may be alleged to show that the true Interpretation of Scripture is not to be sought for from the Popes of Rome.

• 1. Because the Popes of Rome have frequently and grossly erred in interpreting of Scripture, as in Rom. 8. 8. Those that are in the flesh cannot please God; that is, Those that are married, said Siricius the Pope. Innocent so expounded those words, John 6. Unless you eat the flesh of the Son of man, and drink his blood, you shall have no life in you; that he thence concluded, That there is no salvation without receiving the Eucharist, and that it is to be given to Infants. Pope Boniface interpreted Luke 22. 38. of the Temporal and Spiritual Sword delivered to the Pope.
• 2. Because the Popes of Rome do differ among themselves in interpreting of Scripture, as Matth. 16. 18. Some Popes say rightly that by the Rock, Christ, or the Confession of Faith given by Peter concerning Christ, is meant; others interpret it of the person of Peter the Apostle, others expound it to be the Roman Seat or Chair.
• 3. Because many of the Popes of Rome have not only erred, but been gross and wicked Heretics▪ Liberius the Pope about the year 350 was an Arian, and subscribed to the unjust condemnation of Athanasius, and afterward as an obstinate Heretic was deposed. Honorius the first was a Monoth • lite, he held that Christ had but one will, and so but one nature, and for this Heresy was condemned in three General Councils. Some Popes were Atheists, as Leo the tenth, who called the Gospel Fabulam de Christ • .

One calls the Pope that great Heteroclite in religion; another saith, The Pope is the worst of Cardinals, who are the worst of Priests, who are the worst of Papists, who are the worst of Christians.

That the general consent of Fathers is no good Rule for interpreting Scriptures, See Ia ••• us Laurentius his singular Tractate entitled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. & Proposit. 9.

In his Auctarium he proves, that the Protestants do more esteem the Fathers then the Papists and Jesuits.

For Councils.

Gregory the Pope equalizeth the four first General Councils to the four Gospels, not in respect of Authority, but in respect of the verity of the Articles defined in them: He saith not, They could as little err, but they did as little err in their decisions; or to speak more properly, That their Doctrine was as true as Gospel, because the Determinations in those first General Councils against Heretics, are evidently deduced out of holy Scriptures. D ^r Featley's Stricturae in Lyndomastigem concerning the 7 Sac.

For if these four general Councils be of equal Authority with the four Gospels, the Popes Authority (as Papists say) being above the Authority of the Councils, it followeth, That his Authority is greater then the Evangelists; then which what can be more blasphemously spoken?

We say, the true Interpretation of Scripture is not to be sought from general Councils.

First, Because even universal Councils have erred; the Chalcedonian Council, one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch. Those that condemned Christ were then the universal visible Church, Matth. 26. 65. John 11. 47. See Act. 4. 18.

Secondly, General Councils have been opposite one to another, that of Constance to the other of Basil; whereof one setteth down, that Councils could err, and so also the Pope, and that a Council was above the Pope; the other affirmeth the quite contrary.

Thirdly, There were no general Councils after the Apostles for three hundred years till the first Council of Nice, when yet the Church had the true sense of the Scriptures.

Fourthly, The general Councils interpreted Scripture by Scripture, as Athanasius and Ambrose teach concerning the first Council of Nice.

Fifthly, Because they cannot be so easily celebrated to declare any doubtful sense of Scripture. They have expounded but few places of Scripture, neither is it likely the Pope will assemble them to expound the rest.

The Papists say, That the Scripture ought to be expounded by the Rule of Faith, and therefore not by Scripture only. But the Rule of Faith and Scripture is all one.

As the Scriptures are not of man, but of the Spirit; so their Interpretation it not by man, but of the Spirit like wise.

Let Councils, Fathers, Churches, give their sense of the Scripture, its private, if it be not the sense and interpretation of the Spirit. Let a private man give the true sense of the Scripture its not private, because its Divine; the sense of the holy Ghost, and private, in 2 Pet. 1. 20. is not opposed to public, but to Divine; and the words are to be read, No Scripture is of a man's own Interpretation; that is, private, contrary to Divine.

The word is interpreted aright, by declaring, 1. The Order, 2. The Sum or Scope. 3. The Sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense, three Rules are of principal use and necessity to be observed.

• 1. The literal and largest sense of any words in Scripture must not be embraced farther, when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture, and some other Text or place, else shall we change the Scripture into a Nose of wax.
• 2. In case of such appearing disagreement, the holy Ghost leads us by the hand to seek out some distinction, restriction, limitation or figure for the reconcilement thereof, and one of these will always fit the purpose; for God's word must always bring perfect truth, it cannot fight against itself.
• 3. Such figurative Sense, Limitation, Restriction or Distinction must be sought out, as the Word of God affordeth either in the present place, or some other; and chiefly those that seem to differ with the present Text, being duly compared together.