Reims Against Rome, Propositions · Proposition 2
II. Propoſition. That the Scriptures are imperfect, and inſufficient to inſtruct vsus in all things neceſſary to ſaluation,
Confuted by their owne Bible.
THeir Bible proueth the vndeniable fulneſſe, perfection, and ſufficiency of the Scriptures, by ſetting downe the true ends thereof, both for the whole and parts, which being ſo appointed of God, cannot bee fruſtrated, nor inſufficiency found in any meanes which he ordayneth: for they doe perfectly conduce to their ends, except any dare imagine impiouſly, and will ſay, that either the Scriptures are not ſufficient for the ends, whereto they are appointed of God, (which none but Atheiſts will affirme) or that the ends are not inough to make the Scriptures perfectly ſufficient, to inſtrtct vsus in all things neceſſary to Saluation. But if the Scriptures be granted to be ſufficient for their ends whereto they be appointed (as needs muſt) and the ends therein ſet downe be proued ſufficient in all matters neceſſary to ſaluation, it will neceſſarily follow, that the Scriptures are ſufficient.
The ends, why the Scriptures were written, proued ſufficient to direct vsus in all matters neceſſary to ſaluation.
The Scriptures were and are written for our learning, Rom. 15 4. to teach, to argue, to correct and to inſtruct in iuſtice, 2. Tim. 3. 16. that we might hauehave faith and life in the Sonne of God, Ioh. 20. 31. and hope alſo by the patience and conſolation of the Scriptures, Rom. 15 4. which can inſtruct to ſaluation, 2. Tim. 3. 15. that the man of God may be perfect, inſtructed to eueryevery good worke. If it can inſtruct and make perfect to eueryevery good worke, then eueryevery good worke may be learned out of the Scriptures; and that which can make a man to eueryevery good worke perfect, is in it ſelfe a perfect inſtruction thereto. And what inſtruction is farther required, then to good workes, and to eueryevery good worke? where inſtruction is for eueryevery ſuch thing, there is no defect. This were proofe enough for the ſufficiencie of the Scriptures: but yet more.
Moſes, as their owne Bible ſheweth, wrote that the people might learne, that they might feare the Lord their God all their dayes, and keepe and fulfill all the words of the Law, Deut. 31. 9, 12, 13. and his words, and ceremonies, that were commanded in the Law, Deut. 17. 19.
Dauid and others wrote the Pſalmes, to teach the feare of God, Pſal. 33. 11. for inſtruction for the iuſt, for comfort in aduerſitie, for praiſing and thankſgiuing in proſperitie, with many other ends, which their owne Bible plentifully ſets out in their contents before eueryevery Pſalme, according to their Doway tranſlation.
Salomon wrote his Prouerbs, to know wiſedome and diſcipline, to vnderſtand the words of prudence, and to receiue inſtruction of doctrine, iuſtice, and equitie, that ſubtilty (that is, as they expound it) profound and ſolid wit, may be giuen to little ones, knowledge and vnderſtanding to yong men, Prou. 1. 2, 3, 4.
The Prophets wrote, to diſcouer mens ſinnes, to threaten iudgements, to call them to repentance, to comfort the humbled, to foretell things to come, either of ſome particulars, or of the ſtate of the whole Church, either then or afterwards, as the Propheſies do witneſſe.
The Euangeliſt S. Luke wrote, that we might know the veritie, Luk. 1. 3, 4. of all thoſe things which Ieſus began to do and teach, vntill the day that he was aſſumpted, Act. 1. 1, 2.
S. Paul wrote to the Romanes, to put them in remembrance what he had taught, Rom. 15. 15. to the Corinthians, to admoniſh them, 1. Cor. 4. 14. not to keepe company with ſuch as profeſſed Chriſt, and liued lewdly, 1. Cor. 5. 9, 11. to inſtruct them how to carrie themſelues to an excommunicate penitent, 2. Cor. 2. 3, 9.
To the Epheſians he wrote, that by reading, they might vnderſtand his wiſedome in the myſterie of Chriſt, Ephe. 3. 3, 4. to Timothy, how he ought to conuerſe in the houſe of God. 1. Tim. 3. 15. To theſe may be added the end and ſcope of all the reſt of his Epiſtles.
S. Peter wrote to admoniſh alwayes the Saints, 2. Pet. 1. 12. to ſtirre them vp by admonition, ver. 13. and after his deceaſe, to keepe a memoriall of the things taught, ver. 15. that they might be mindfull of thoſe words which he before had told them from the holy Prophets and the Apoſtles, of the precepts of our Lord and Sauiour, 2. Pet. 3. 2. and to teſtifie, that this was the true grace of God wherein they ſtood, 1. Pet. 5. 12.
S. Iohn, he wrote, that we might not ſinne: but if any did, to let vsus know, that we hauehave Ieſus Chriſt our Aduocate and propitiation for our ſinnes, 1. Ioh. 2. 1, 2. that we alſo might beleeue, that Ieſus is the Chriſt, the Sonne of God, Ioh. 20. 31. and that we might know, that we which beleeue in the Name of the Sonne of God, hauehave eternall life, 1. Ioh. 5. 13. that ſo we might reioyce, and that our ioy might be full, 1. Ioh. 1. 4. He wrote, that we might know the things which he had ſeene, the things that were, and that which was to be done afterwards; euen to the worlds end, Reuel. 1. 19.
Now therefore ſeeing it is cleare, as before is proued; that all Scriptures are inſpired of God, and he the Author thereof: as alſo that vponupon what occaſion ſoeuer, or to whomſoeuer they were firſt written, that they were not written for their ſakes alone, but for ours alſo, as their owne Bible iuſtifieth, Rom. 4. 23, 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Pſal. 101. 19. and that they were appointed for all th…ſe forenamed ends, to teach the Churches to argue againſt errors, to correct ſinne and vice, to inſtruct in vertue, to keepe vsus from ſinne; to worke faith, feare, hope, louelove, patience, comfort and fulneſſe of ioy: to know the Author of our ſaluation, and what Ieſus Chriſt taught and did; to know the words of the Prophets and Apoſtles; alſo whether we ſtand in the true grace of God, or no; how to demeane our ſelues in Gods Church, and to be wiſe to ſaluation, to beleeue in the Sonne of God, and in beleeuing, to hauehave life through his name, and to know the Churches ſtate from the beginning to the worlds end. Theſe with other before mentioned, being the maine ends of holy Scripture; what can be further deſired to ſet out the perfection of it? eſpecially conſidering fourthly, that the particulars either in expreſſe words, or by a neceſſarie concluſion, which are in eueryevery book, do fully ſhew the ſufficiencie of the whole Bible, according to theſe ends, ſo as nothing is to be held neceſſarie for inſtruction and direction in Gods Church, but is therein contained.
For would we know what we are to beleeue?
All the twelue Articles of our Chriſtian faith are there to be found, almoſt in ſo many words expreſly.
Would we know our dutie to God and man?
There are the ten Commandements of God wholy ſet downe, with the explanation thereof by exhortations, dehortations, and examples throughout the Bible.
Would we know how to pray aright?
There is the Lords Prayer fully ſet downe, to teach vsus to pray; and holy mens prayers as a commentarie for our directiō.
Would we know what Sacraments Chriſt ordained?
The two, Baptiſme, and the Supper of the Lord, are plainely ſhewed to be inſtituted and commanded by Chriſt, Matth. 28. 19. and 26. 26, 27, 28.
Would we hauehave controuerſies decided?
If men without wrangling will reſt in that which is ſufficient to quiet the conſcience, the Scriptures wil end them in any neceſſarie point of faith, and good life. I will for example inſtance in ſome betweene Papiſts and vsus, their own Engliſh Bible being iudge.
1. Whether publicke ſeruice ought to be in an vnknowne tongue?
No, ſay wee. Yes, ſay they. Heare the Iudge, 1. Cor. 14. 9. By a tongue vnleſſe thou vtter a manifeſt ſpeech, how ſhall that bee knowne which is ſaid? for thou ſhalt but ſpeake in the aire. Verſ. 15. I will pray with vnderſtanding, I will ſing with vnderſtanding.
Whether any Images, or likeneſſe of God may be made?
Yes, ſay they. No, ſay we. Heare the Iudge, Deut. 4. 15, 17. Keepe your ſoules carefully: yee ſaw no ſimilitude in that day that our Lord ſpake to you in Horeb from the midſt of the fire, leſt perhaps deceiued, you might make you a grauen ſimilitude or image of male or female, &c.
3. Whether the Sacrament of the Lords Supper be to bee adminiſtred in one kind?
Yes, ſay they. No, ſay we. Heare the Iudge, Mat. 26. 26. Ieſus tooke bread, verſ. 26. and tooke the Chalice, ſaying, Drinke you all of this, verſ. 27. 1. Cor. 11. The Lord Ieſus tooke bread, verſ. 23. alſo the Chalice, after he had ſupped, verſ. 25. This was the Churches practice, 1. Cor. 10. 16.
4. Whether the words, This is my Body, are to be taken properly, or figuratiuely?
Figuratiuely, ſay we. No, properly, ſay they. Heare now the Iudge in the like ſacramentall phraſe, Gen. 17. 10. God ſpeaking of Circumciſion, ſaith of it, This is my Couenant. Alſo ſpeaking of the eating of the Lambe, and manner thereof, calleth it the Paſſeouer; it is the Phaſe (that is, the paſſage) of the Lord, as their Bible hath it, and as ours, it is the Lords Paſſeouer, Exod. 12 11. Saint Paul in 1. Cor. 10. 4. ſaith, The Rocke was Chriſt. It is vſuall to call the ſigne by the name of the thing ſignified, Reuel. 1. 20. The ſeuen Candleſtickes are the ſeuen Churches.
5. Whether a ſacrifice properly ſo called, is now to be offered for the forgiueneſſe of ſinnes?
They ſay yes; elſe their Maſſe is mar'd: but wee ſay no. Heare the Iudge: Heb. 10. 18. Now there is no oblation for ſinnes: for 1. Ioh. 2. 1, 2. We hauehave an Aduocate with the Father, Ieſus Chriſt the Iuſt, and he is the propitiation for our ſinnes.
6. Whether Saints bee our Mediatours to God, and ſo there be more then one Mediatour betweene God and vsus.
They ſay, yea: we denie it. Heare the Iudge, 1. Tim. 2. 5. There is one God, and one Mediatour betweene God and man, which is the Man Chriſt Ieſus.
7. Whether we be iuſtified and ſaued freely through faith in Chriſt, or by works before God.
We ſay yea, by faith in Chriſt freely. By merit of workes before God, ſay they. Heare the Iudge, Rom. 3. 20. By the workes of the Law, no fleſh ſhall be iuſtified before him. Chap. 4. 2. If Abraham was iuſtified by workes, he hath to glorie; but not with God. Chap. 3. 24. For by grace you are ſaued through faith, and not of your ſelues; for it is the gift of God. Rom. 9. 16. It is not of the willer, nor of the runner, but of God that ſheweth mercy. Rom. 11. 16. If by grace, not now of workes; otherwiſe, grace now is not grace. Rom. 3. 28. For we account a man to be iuſtified by faith, without the workes of the Law. Epheſ. 2. 9. Not of workes, that no man glory. The place in Iames, Chap. 2. 24. is of declaring a man to be iuſt before men; for in the Law no man is iuſtified with God; Gal. 3. 11. becauſe the iuſt liueth by Faith; but ſuch a Faith as worketh by louelove, and is not a fruitleſſe Faith, of which Iames ſpeaketh.
Thus might I runne thorow all the maine controuerſies betweene vsus and them, to ſhew the ſufficiency of the Scriptures, which they hold imperfect, and inſufficient.
Contraried by Antiquitie.
Ireneus, lib. 2. ca. 47. We know very well, that the Scriptures are perfect. And li. 3. ca. 1. the foundation and pillar of Faith.
Iuſtin. in Tryph. Wee muſt flye to the Scriptures, that in all things we may be ſafe.
Tertul. contra. Hermog. I adore the plenitude, or fulneſſe of the Scriptures. And againſt Praxeas: The Scripture is ſufficient of it ſelfe.
Cyprian, or the Author de dupl. mart. ca. 42. There is no ſickneſſe of the ſoule, for which the Scripture doth not afford a preſent remedy.
Athanaſ. li. contr. Gentes. The Scriptures inſpired of God, are ſufficient for all diſcuſſing and manifeſting of the Truth.
Auguſt. Tract. 49. in Iohan. They are choiſe things which hauehave been written, and thought ſufficient for the ſaluation of beleeuers.
Chryſoſt. hom. 41. in Mat. or whoſoeuer was that ancient Author: Whatſoeuer is required to ſaluation, is all accompliſhed in the Scripture, neither is there any thing wanting there, that is needfull for mans ſaluation.
Cyril, lib. 12. in Iohan. in ca. 20. 31. Such things as the Apoſtle ſaw ſufficient for our Faith and manners, are written.
Hilar. li. 2. de Trinit. ſpeaking of Gods Booke: What is there concerning mans ſaluation, that is not contained therein? What doth it want, or what is there obſcure in it? All things are there full and perfect, as being of him that is full and perfect.
Ʋincentius Lyrin. yeeldeth the Canon of the Scriptures to be perfect, and in it ſelfe aboundantly ſufficient for all matters.
Thus we ſee how the Ancients ran vponupon the perfection of the Scriptures, and doe not vilifie them, putting vponupon them imperfectneſſe and inſufficiency, as our Aduerſaries very wickedly doe, to get way hereby to their owne inuentions.
Gaineſaid by the learned on their owne ſide.
Antoninus, Archbiſhop of Florence: God hath ſpoken butIn ſum. part. 3. tit. 18. cap. 3. once, and that in the holy Scriptures, ſo fully to all doubts and caſes, and to all good workes, that he needeth ſpeake no more.
Scotus in 1. Sent. q. 2. The holy Scripture is all true, neceſſarie and ſufficient for him that walketh here below, to bring him to ſaluation, in all that concerneth beleeuing, hoping, and doing.
Gerſon in ſerm. in die Circum. Dom. conſul. 1. The ſacred Scripture is ſufficient.
Caictan. in Deut. 4. 2. willeth vsus, to gather from it, that the Law of God is perfect. Yea, on 2. Tim. 3. ſaith he: Its proper to the holy Scripture, to teach the ignorant, that he may bee perfect in all things.
Lyra on Ioh 20. 3. acknowledgeth the ſufficiency of the Scriptures, in reſpect of Chriſts excellencie in worke and doctrine.
Trithemius the Abbat, li. 8. quaeſt. ad Maximil. Caeſar, q. 4. It is neceſſary that we hold the Scriptures perfect in all things, and we muſt beleeue that they be true, right, entire, ſound, diuinelyinſpired, and aboundantly ſufficient to confirme the Chriſtian Faith.
Ʋilla-Ʋincentius de rat. ſtud. Theol. li. 1. ca. 3. The Scriptures, and they alone are able to teach vsus to ſaluation. And he groundeth his aſſertion on 2. Tim. 3. 16, 17. In which words, ſaith hee, the Apoſtle comprehendeth all things that are neceſſary to ſaluation.
Canus, loc. theol. li. 7. ca. 3. The Canon of the Scripture is perfect, and moſt ſufficient of it ſelfe to eueryevery end.
Eſpencaeus on 2. Tim. 3. 15, 16. If any thing be needfull to bee knowne or done, the Scriptures teach, they can inſtruct a man to ſaluation, and make him ſufficiently learned.
Roffenſis, Art. 37. aduerſ. Luthera. pa. 411. The holy Scripture is a ſtore-houſe of all truths, which are needful to be knowne of Chriſtians.
Bellarm. de Verbo Dei, li. 4. ca. 11. All things are written of the Apoſtles, which are neceſſarie for all, and which they openly did preach commonly to all. Wee here then ſee, that the Scriptures containe, and that ſufficiently, all the things which be neceſſary for mans ſaluation, by the many witneſſes among the Papiſts themſelues.
See Doctor *Reply to Fiſhers anſwer.White, pa. 42. producing Anſelmus, Scotus, Gerſon, Bonauentura, Occham, Waldenſis, Gabriel, Aquinas, Lyra and Durand.
Here may be brought in againſt the ſufficiency and perfectionAn Obiection anſwered. of them, their common obiection, which is, that many bookes are loſt. Let it be ſo: what then? This proueth not the inſufficiency of theſe Scriptures: for, firſt I hauehave prooued, that they are ſufficient, to wit, theſe which we hauehave: for of theſe now wee diſpute. Secondly, the ancient Fathers ſpeeches before, are of theſe, and their ſufficiency, not regarding the Books loſt. Thirdly, of theſe alſo doe their owne men ſpeake in their before-cited teſtimonies, though they know well enough this triuiall obiection.