Reims Against Rome, Propositions · Proposition 3
III. Propoſition. That the Scriptures be obſcure and hard to be vnderſtood, euen in things neceſſary.
THis queſtion is to be vnderſtood of all things neceſſarily to be beleeued, and done in the way of ſaluation. For wee doe not ſay, that all and eueryevery thing, and all and eueryevery word, ſentence, ſpeech and prophecie in Scripture is plaine and eaſie to be vnderſtood: but all the places ſpeaking of matters of faith and good life neceſſary to ſaluation, are plaine and eaſie to bee vnderſtood; and yet not of all men neither, but of all ſuch as in humilitie with prayer, diligently and conſtantly reade and heare them, hauing a godly purpoſe and a true indeuour to liue after them; for ſuch ſhall vnderſtand theſe things, Prou. 2. 1, 5. verſ. 24, 9. Ioh. 7. 17. The queſtion being thus conceiued, to ſay, that the Scriptures are to ſuch darke, and hard to be vnderſtood, in ſuch neceſſarie points of ſaluation, is vntrue.
Confuted by their owne Bible.
Pſal. 18. 18. The teſtimony of our Lord is faithfull, giuingAfter our Bible, Pſal. 19. wiſedome to little ones, Verſ. 9. The precept of our Lord is lightſome, illuminating the eyes.
Pſal. 118. 105. Thy Word is a lampe to my feete, and a light toPſal. 119. my paths, Verſ. 130. The declaration of thy words doth illuminate, and giues vnderſtanding to little ones.
Prou. 6. 23. The commandement is a lampe, and the Law a light.
2. Pet. 1. 19. We hauehave a Propheticall Word moſt ſure, which you doe well attending vntounto, as to a candle ſhining in a darke place.
By all theſe places it is euident, that the Scriptures being a light, a lampe, candle ſhining, lightſome, illuminating the eyes, and giuing vnderſtanding to little ones, muſt be plaine & eaſie, and not obſcure and dark. For if it were, how can it be called light? how can it be ſaid to enlighten our eyes, and be a lampe to our feete? And what need hauehave we to attend to it for direction, and guideance in a darke place, if it were not a ſhining light vntounto ſuch as attend vntounto it?
Contraried by ancient Fathers.
Clem. Alex. protrept. pa. 25. It is a common light, ſhining to all men, there is no obſcuritie in it.
Epiphanius, Haereſ. 69. All things in the Scripture be manifeſt to them, which repaire to them with a religious heart.
Saint Auguſt. in Pſal. 8. God hath bowed downe the Scriptures, euen to the capacitie of babes, and ſucklings. And in Epiſt. ad Voluſ. The Scripture, like a familiar friend, ſpeaketh thoſe plaine things, which it conteineth without gloſing, to the heart of the learned and vnlearned▪ de doct. Chr. li. 2. ca. 9. In theſe things which are ſet downe plainely in the Scriptures, are to bee found all thoſe things, which containe faith and good manners.
Chryſoſt. in 2. Theſ. 2. Hom. 3. All things are cleare and plaine in diuine Scriptures: whatſoeuer things are neceſſarie, are manifeſt. The ſame Father in Hom. 1. in Matth. ſaith; That the Scriptures are eaſie to vnderſtand, and are laid open to the conceit and apprehenſion of eueryevery ſeruant and plowman, widdow and boy, and him that is moſt ſimple.
So ſaith Iſiod. Peluſiota li. 2. epiſt. 5. de Lazer. and giueth vsus a reaſon of the plaineneſſe. God penned the Scriptures (ſaith he) by the hands of Publicans, Fiſhermen, Tent-makers, Shepheards, Neat-heards, & vnlearned men, in that none of the ſimple might hauehave any excuſe to keepe them from reading, that ſo they might be eaſie to be vnderſtood of all; of the Artificer, the Houſholder, the Widdow woman, and of him that is moſt vnlearned; yea, the Prophets and Apoſtles, as Schoole-maſters to all the world, made their writings plaine and euident to all men.
Origen. cont. Celſum. The Scripture is deliuered as commonTheodoret & Socrat. lib. 1. meate, in ſuch ſort, as it is fitted altogether to the capacity of the multitude. The Fathers therefore cleare the Scriptures, in all neceſſarie matters to ſaluation, from obſcuritie.
Conſtantine preſcribing lawes for the diſputation in the Councell of Nice, ſaid, That the Euangelicall and Apoſtolicall bookes, and the Oracles of the ancient Prophets doe plainely teach vsus, what is to be iudged of diuine matters.
See more teſtimonies of Auſtin, Chryſoſtome, Ierome, Fulgentius, Hugo, Victor, Theodoret, Lactantius, Theoph. Antiochenus, In his reply to Fiſhers anſwer.Clem. Alexandrinus; cyted by D. White, pag. 36.
Gaineſaid by learned men of their owne.
Scotus 1. ſent. q. 2. The Scripture is cleare and ſufficient, and the vndoubted way to ſaluation.
Eſpencaeus in 2. Tim. 3. alleageth out of Proſper, that little ones and great ones, ſtrong and weake, may be nouriſhed and fully ſatisfied.
Gregory de Valentia: Such verities concerning our faith, as are abſolute and neceſſarie to be knowne, and to be beleeued of all men, are plainely taught in the Scriptures themſelues.
Saunders in his Rock, pa. 193. We hauehave moſt plaine Scripture in all points for the Catholike Faith.
Coſterus in Enchir. We denie not, but that theſe chiefe points which are neceſſarie to be knowne of all Chriſtians for ſaluation, are clearely enough comprehended in the Apoſtles writings. It is not to be denied, that many things are perſpicuous in the holy Scriptures.
Laurentius Iuſtinianus, ſerm. de natiu. Ioh. Baptiſt. The Scripture is a faire burning lampe, illuſtrious and conſpicuous. See in *Reply to Fiſhers anſwer.Doct. White, pa. 36. Aquinas, Vaſques, Gonzales.
Obiected Scriptures anſwered.
2. Pet. 3 16. In which are certaine things hard to be vnderſtood, which the vnlearned and vnſtable depraue, as alſo the reſt of the Scriptures to their owne perdition.
Anſw. 1. This place is alleaged by Papiſts, to deterre from the reading of the Scriptures, contrary to Saint Peters meaning: for he knew this that here he writeth, before hee did ſit downe to write this Epiſtle: and yet in chap. 1. 19 he commendeth the care and ſtudy of the Scriptures to all, which by their allegation, this place ſhould croſſe, and ſo ſhould hee be made to write contrary to himſelfe: thus they abuſe him and this his text of Scripture.
2. The words hard to be vnderſtood, are to be referred to things, foreign.and not to Pauls Epiſtles, nor to the Scriptures which do treate of thoſe things: for the words may bee plaine, & yet the matter ſometimes hard: obſcure things may be expreſſed in euident ſpeech, and in words that may eaſily be vnderſtood; ſo as heere they confound words and matter, the manner of deliuery, and the thing deliuered.
3. Its ſaid, that certaine things are hard to be vnderſtood, not all things; ſo that from ſome things to all things, is no good concluſion. And wee our ſelues confeſſe, that ſome things are hard to be vnderſtood, and ſome places, yea, many; but they are not ſo neceſſary to ſaluation. And in that which concerneth the Goſpell and ſauing knowledge, the obſcuritie is not in the ſtile of the Spirit, but in the peruerſitie and hardneſſe of mans heart, 2. Cor. 4. 3, 4 and 3. 14, 15, 16.
4 Saint Peter by onelyonly ſaying, that certaine things are hard, he yeelds, that all the reſt are eaſie to be vnderſtood: for exception onelyonly to ſome, cleareth the reſt from obſcuritie: and if for ſome things hard, they will conclude the obſcuritie of Scripture, how much more may we conclude the cleareneſſe of Scripture, from the eaſineſſe to vnderſtand all the reſt? for all the points of life and ſaluation are in Scripture: and if onelyonly ſome things be hard, then many things are eaſie; therefore from the great part of the Scripture eaſie to bee vnderſtood, we may rather conclude the Scriptures plainneſſe, then from ſome things hard, to put obſcuritie vponupon all the Scripture.
5. Saint Peter telleth vsus to whom, and to what ſorts of perſons theſe hard things come to be miſtaken, yea, and not onelyonly the hard, but alſo the reſt, the things eaſie to be vnderſtood; euen onelyonly to the vnlearned and vnſtable. Therefore not to other which be learned and ſtable, ſuch as be taught of God, and doe conſtantly indeuour to know the Lords will. Is this good reaſoning, Some men vnderſtand not: Ergo, None can? Some abuſe the Scripture: Ergo, All doe?
6. To whom did Peter and Saint Paul, and the reſt of the Apoſtles write? To whom were the Epiſtles ſent to bee read? OnelyOnly to the Clergie, or to the Laitie alſo? Verily to all ſorts, as we may reade, 1. Theſ. 5. 27. Col. 4. 16. And therefore they were not hard to be vnderſtood, but might be vnderſtood of all ſorts, elſe had it been vaine to reade them vntounto all.
7. If we conſider it well, the Scriptures are cleare to all ſorts, as they come prepared to the reading thereof. Let the naturall man come with the Law within himſelfe, Rom. 2. 14. and with ſuch common principles as are left in all by nature, and he reading, will find thoſe things eaſily, and with vnderſtanding ſpeake of them. Let the honeſt Moraliſt come and reade, and he will eaſily vnderſtand the places of vertues and vices, the examples of both, the threats and promiſes, the rewards & puniſhments; in which things a great part of Scripture is ſpent. Let Artiſts come, one with the Grammar, and another with Logicke, another with Rethorick, and they will ſee eaſily the Grammar, the Logick, the Rethorick therein contained; and ſo will other learned in other Sciences; The naturall Philoſopher will ſee the Philoſophy; they that hauehave skill in Lawes, in Military affaires, in Chronologies, and many other things, too long to recite, will ſee by their skill theſe things eaſily in the Scriptures. Now let in like manner a man indued with knowledge in Diuinitie, and acquainted with the ground of Chriſtianitie, and catechized therein, come to the Scriptures ſo furniſhed and prepared, and he ſhall find them cleare and eaſie to be vnderſtood, in all neceſſarie points of faith, as experience giueth witneſſe, and euerie true Chriſtian can teſtifie.
Laſtly, if the Scriptures bee obſcure, then much more the writings of men; and if Scriptures bee hard to be vnderſtood, then much more mens writings. For man, when he hath written, is not at hand to inſtruct his Reader, but is either abſent far off, or perhaps dead; ſo that hee cannot enforme the Reader of his mind: but God is euer the liuing God, and both can and doth enforme by his holy Spirit, ſuch as in reading his bookes doe reade deuoutly, and beg of God humbly his gracious direction. Mans knowledge is but in part, he cannot certainely foreſee all his Readers, what they ſhall be, how they will vnderſtand him: but Gods knowledge is as himſelfe, infinite, and he foreknoweth all that ſhall reade his booke, and thereafter frameth his Word, as is beſt for their profit.
To conclude therefore, let our Aduerſaries impute to the Scriptures what they will, let them (if they will be ſtill ſo wickedly blaſphemous) call them a dumb Iudge, inkie diuinitie, a leaden rule, & what elſe, the very ſame and more alſo may be ſpoken of mens writings, vponupon the forenamed reaſons; what way ſoeuer they doe weaken the credit of the Scriptures, by the very ſame doe they much more take away credit from mens writings. And therefore let them lay all writings aſide, Popes decrees, and Decretals, Canons of Councels, the writings of Fathers, of Schoolemen, of Doctors, of Prieſts and Ieſuites, and other pettie Writers, Pamphlets whatſoeuer, if the Scriptures be neglected.
Act. 8. 30. Philip ſaid, Vnderſtandeſt thou what thou readeſt? And he ſaid, How can I, except ſome man ſhould guide me?
Anſw. 1. Here is a Lay-man well exerciſed, and had his liberty, without diſpenſation for money, to reade the Scriptures, verſ. 28. which was neuer denyed to any of the Iewiſh, or Chriſtian Church, till the times of this Romiſh Antichriſt.
2. This place is ſpoken of a Proſelyte, a Noucie in Religion, one that dwelt not amongſt Gods people, to heare the Law and Prophets daily read and expounded, as they were in Iudea, Act. 15. 21. and 13. 15. Will it follow therefore, that what was obſcure to him, was, and is yet obſcure to others, liuing in the boſome of the Church? It will perhaps follow among Papiſts, who hauehave Scriptures read in an vnknowne tongue, and are prohibited to hauehave them tranſlated, and freely to be read of all, but not elſe-where.
3. This is but one place, and that Propheticall too. What will they hence conclude? One place, & that Propheticall, was not vnderſtood of one man, a young beginner, and that at the firſt: Ergo, all the holy Scriptures are obſcure to all the people, and that for euer? In Romiſh Diuinity, a goodly concluſion.
4. He vnderſtood it after by Philips guiding, and beleeued in Chriſt, verſ. 36. 37. We acknowledge the people to need a guide; but let them reade freely, as the Eunuch here, and where they doubt, let them aske their Teachers, or let Teachers, like Philip, goe to them, and direct them in reading; but take not Bibles from them, and burne both them and it, as furious Firebrands hauehave done, without all example of any good men from the worlds beginning.
Luk. 24. 25, 27. O Fooles and ſlow of heart, &c. Beginning at Moſes and all the Prophets, he expounded vntounto them in all the Scriptures, the things concerning himſelfe.
Anſw. 1. Chriſt reproueth not ſimply their ignorance of Scripture, but rather their ſlowneſſe of heart to beleeue and apply all that the Prophets had ſpoken.
2. Expounding argueth not obſcuritie in the Scriptures, but want of vnderſtanding in the men, and yet not that altogether, but in ſome degree or meaſure.
3. The things were not eueryevery thing in the Scripture, but that which concerned Chriſt himſelfe, touching his ſuffering and riſing againe to glory, which being then vnperformed and future, were the more obſcure, euen to the Diſciples themſelues before their illumination. Chriſts words therefore are proper to thoſe perſons, and to that time, till he had better informed them, and not to be applyed to this time, when all thoſe things are plainely taught vsus by the publication of the Goſpell, and doctrine of thoſe Apoſtles and Diſciples, who therefore receiued miraculous illuminatiō by the ſpirit, that they might preach and write clearely to vsus, euen to all people, of thoſe things.
Reuel. 5. 4. And he (to wit, Iohn) wept much, becauſe no man was in Heauen or in Earth found worthy to open the booke, and to reade the booke neither to looke thereon.
Anſ. 1. This may bee meant metaphorically of ſome other booke of Gods Counſels and Decrees; and if of the Bible, yet not of the whole Bible, but of the booke of the Reuelation, except the Papiſts will hauehave Iohn at this time one that neuer had been worthy to open, or to reade, or to looke into Gods Word. What, none, neither in Heauen nor earth? Neuer a Prophet? Neuer an Apoſtle, to hauehave hitherto opened the Bible? How then was Moſes and the Prophets read vntounto the people, before Iohn was in Pathmos?
2. This ſpeakes not of the obſcuritie of the booke, but of the vnworthineſſe of any, ſaue Ieſus Chriſt, to vnlooſe the ſeales, and to open it, verſ. 9.
3. This is but of one booke, and that, before it was vnſealed and opened; will it therefore follow, that all the reſt of the books are hard to be vnderſtood, being all open, and none prohibited by God to reade them?
2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation.
Anſ. 1. Who wil deny this, or which of vsus holdeth ye contrary?
2. Here is nothing for the Scriptures obſcurity, but rather this proueth their plainenes: for it ſpeakes of their interpretation, accounting holy mens ſpeaking in the Scriptures, as they were moued by the holy Ghoſt, to be an interpretation, and that not a priuate, but a publike interpretation, not made of their owne wil, or of mans wil, but of the will of God, as his Spirit led them.
Mat. 13. 11, 36. To you is giuen to know the myſteries, &c. Expound to vsus the Parable, &c.
Anſw. 1. This place may bee brought as well againſt the Word vnwritten, as written: for Chriſt wrote not, but ſpake the Parable, which they deſired to hauehave expounded; what will become then of their vnwritten word, if that be obſcure too? Hee that alleaged this againſt the plaineneſſe of the written Word, much forgot himſelfe, and his vnwritten word.
2. Vnderſtanding this of the written Word, nothing can be more againſt themſelues: for here it is ſaid, that it is the gift giuen to the Church to vnderſtand the Myſteries of the kingdom of God.
3. They deſired Chriſt to expound the parable. What then? Ergo, the Scripture is obſcure? A groſſe concluſion: for it was Chriſts not written, but as then his vnwritten Word, and a Parable which they vnderſtood not, but he plainely expounded it afterwards, verſ. 37. 43. and now it is written. So that, what at firſt was not vnderſtood, was after explained, vnderſtood, and the ſame alſo written; And therefore the Scripture is not obſcure by this Parable, but rather the more cleare, becauſe it is written, and the interpretation thereof alſo.
Luk. 24. 45. Then he opened their vnderſtandings, that they might vnderſtand the Scriptures.
Anſw. 1. This place is to be vnderſtood of ſuch things as concerned the Meſſiah, touching Chriſt his ſuffering, as afore in verſ. 25. 26.
2. This is nothing to the obſcurity of the Scripture: for the Scripture was cleare, but their vnderſtanding was not, till hee opened it, and what they then vnderſtood not, now eueryevery ordinary Chriſtian doth know, and can finde it laid downe plainely in the Scriptures of the New Teſtament, by the Apoſtles themſelues. Therefore if their ignorance at that time of thoſe things may conclude obſcurity of Scripture, then the ſame after knowne of them, and taught fully to vsus in Scripture, may make for the Scriptures cleareneſſe.
3. We acknowledge, that all need to hauehave their vnderſtandings opened by Chriſt, to read the Scriptures; becauſe the naturall man perceiues not the things of God, but are ſpiritually diſcerned, 1. Cor. 2. 14. But is the Sunne darke, becauſe God doth make a blind man to ſee it? Yet thus our aduerſaries reaſon, The Scriptures are obſcure, becauſe God opens mens vnderſtanding to ſee the things therein deliuered.
1. Cor. 12. 20. To another, diſcerning of ſpirits; to another, kind of tongues; to another, interpretation of Languages.
Anſw. Here is not a word of the obſcurity of holy Scriptures, but of extraordinary gifts then by Gods Spirit beſtowed vponupon ſome, for the Churches good, to make the Scriptures eaſie.
Luk. 8. 10. To you it is giuen to know, &c.
The anſwere to this is, as to the place in Mat. 10. 11. but they alleadge moreouer, Luk. 18. 34. And they vnderſtood none of theſe things.
Anſw. 1. This place is not againſt the Word written: For all thoſe things then not vnderſtood, they after vnderſtood, and wrote them, and wee plainely doe vnderſtand them in Scriptures.
2. This place ſpeaketh of the Word deliuered by Chriſts mouth: I hope they will not hauehave that Word obſcute too: what will then become of the Traditionall word, which they ſo prattle of? But the Gagger heapes vp any thing to make a ſhew, though he ſpeake at vnawares againſt themſelues.
3. Still here is of things, and not of the Scriptures; and of onelyonly ſome things; but not of all. They cannot therefore conclude the generall, that the Scriptures are obſcure.
Luk. 2. 50. And they vnderſtood not the Word hee ſpake vntounto them.
Anſw. 1. The fault is laid vponupon their vnderſtanding.
2. It is not of the Scripture but of a word then not written.
3. Ioſeph and Mary vnderſtood not then that Word. Ergo, none now? Is it not now written? and doe not eueryevery one now know, that he ſpake of his heauenly Fathers buſineſſe? Belike, if the bleſſed Virgin Mary were now vponupon the earth, the papiſts would not allow her to reade the Scriptures.
2. Tim 3. 7. Alwaies learning, and neuer attaining to the knowledge of truth.
Anſw. 1. Here is no Scripture mentioned.
2. If they will hauehave this to be of their learning the Scriptures, then this ſheweth that women in thoſe dayes, meddled with Scriptures, which the Papiſts now cannot abide to heare of.
3. The fault is not laid vponupon the truth; but vponupon thoſe learners negligence or dulneſſe.
4. Conſider what learners they were. Firſt, ſilly women: Secondly, loaden with ſinnes. Thirdly, led with diuers luſts. Fourthly, led captiue by falſe Teachers, verſe 6. It is no maruell that theſe could not come to the knowledge of the truth: and becauſe ſuch could not attaine to it, therefore is it hard to be attained to of all others? This is an excellent Scripture, to ſhew why the collapſing women, and ſuch Apoſtates as fall from vsus now to them, cannot attaine to the knowledge of the truth; becauſe indeede, they are laden with ſinnes, led with diuers luſts, and by falſe Teachers led captiue to their deſtruction, becauſe here they neuer had a true louelove to the Truth.
1. Ioh. 4. 6. Hee that knoweth God, heareth vsus: he that is not of God, heareth vsus not: in this we know the Spirit of Truth and the ſpirit of errour.
Anſw. What they can conclude hence touching the Scripture, I ſee not: The Spirit of Truth in man, which teacheth him to know God, teacheth him alſo to heare thoſe which are ſent of God: and likewiſe, where the ſpirit of error is, and ſuch as are not of God, cannot liſten and giuegive eare to ſuch as are of God: for the ſpirit of errour oppoſeth the true Teachers; as Papiſts doe vsus.
Pſal. 119. 18, 34. Open thou mine eyes, &c. and giuegive me vnderſtanding, &c.
Anſw. Wee teach, that to come to knowledge, all muſt pray to God to inſtruct them, euen the beſt learned.
2. Dauid, that now prayed, had a great deale of vnderſtanding, as he confeſſeth in verſ. 11. 54, 97, 98, 99, 100, 104, 105. therefore here he prayeth to be more and more acquainted with heauenly knowledge, deſiring the increaſe thereof: for the godlieſt hauehave not al knowledge at once. It is not the word of Scripture, that Dauid deſires vnderſtanding in, nor to hauehave his eyes open to ſee what the Words of Gods Lawes were; but he would ſee the wonderous things thereof. And, trow wee, when your infallible Doctour, the Pope, ſhall take vponupon him to expound Scripture in Cathedra, will hee not firſt pray to God to open his eyes, and giuegive him vnderſtanding? Surely his eyes were not open that made this obiection.
3. There is a litterall, Hiſtoricall, and outward knowledge of the holy Scriptures, which Dauid was not ignorant of; but there is alſo an internall, a ſpirituall and heauenly vnderſtanding thereof, which God onelyonly muſt open our eyes to ſee; and this Dauid prayed for, and theſe things ſo heauenly and ſpirituall, he held to be maruailous; and theſe prayed he to hauehave his eyes open to ſee, alſo to increaſe in the vnderſtanding of them.