Treatise of Divinity, Book 1 · Chapter 7

Treatise of Divinity · Book 1 · Chapter 7

p. 130CHAP. VIII.

THe properties of the Scripture fitted to that end.

The properties which the Scripture must have for the former end are these.

It is.

1. Of Divine Authority.

2. True and Certaine.

3. The rule of faith and manners.

4. Necessary.

5. Pure and Holy.

6. Sufficient and Perfect.

7. Perspicuous and Plaine.

1. It is of Divine Authority**Divina autoritas Scripturae est Infallibilis veritas in verbu & sensibus, ob quam omnes sidem e… & obedientiam deb…nt. Altingius. Exod. 32. 16. 2 Tim. 3. 16. 2 Pet. 1. 21. Heb. 11. 12 John 14. 26.Exod 32:162 Tim 3:162 Pet 1:21Heb 11:12John 14:26 and so greater then all exception.

It is Divine.

1. In its efficient cause and Originall, which is God the Father dictating, in his Sonne declaring and publishing, by his holy Spirit confirming and sealing it in the hearts of the faithfull. He wrote the Decalogue immediately with his own finger, and Commanded the whole Systeme, and all the parts of Scripture, to be written by his servants the Prophets and Apostles, as the publike Actuaries and Pen-men thereof; therefore the authority of the Scripture is as great as that of the holy Ghost,**Divina auctoritas suam trabis originem una ex parte, ex immediato Spiritus S. afflatu, & ex alter…, ex sublimitate rerum qu… exponi…. Waltherus in officina Biblica. who did dictate both the matter and words: those speeches are frequent, the Lord said, and the mouth of the Lord hath spoken.

2. In the subject matter, which is truth according to godlinesse, Heb. 4. 12.Heb 4:12certaine, powerfull, of venerable antiquity, joyned with a sensible demonstration of the Spirit and Divine presence, p. 131and with many other things atte…ing its divine authority.

Whence it follows, that the authority of the Holy Scriptures is.

1. Infallible,**Matth. 5. 18. Scriptura est foreign Fide digna, & pr…pterse credenda, quia foreign est, Divinitus inspira…a. Hic illud Pythagoricum val…ta foreign We must take heed of beleeving Scripture to be the word of God, because there is the greatest reason for it, but for its divine authority. Matth. 24. 35.Matt 5:18Matt 24:35 which expresseth the minde and will of God, to whom truth is essentiall and necessary.

2. Supreame and Independent into which at last all faith is resolved, from whi…h it is not lawfull to appeale.

By which singular authority the Scripture is distinguished, both from all prophane and Sacred writings, and Paul honours it with this Elogie, a faithfull saying and worthy of all acceptation, 1 Tim. 1. 15. a more sure word, 2 Pet. 1. 19. the Comparative for the Superlative, in which there is no doubting and uncertainty, but all things firme.

As God is I…hovah of himself, so is his word autoritative of it selfe, and is true and to be obeyed, whether thou think it Scripture or no. There is no higher authority for thee to appeale to, it is above opinions of men, conscience, and therefore it must determine all controversies.

2. It is true**The materiall parts of Scripture are true. Historicall narrations, all the Histories there related, are undoubtedly true, that of the Creation, fall, of Christ. 2. Threa…enings, the eternall torments in hell are sure as if thou w…st already in them 3. Promises the Scripture cals them the sure mercies of David. 4. Predictions and Prophesies, in Daniel, Revelation, as the downfall of Antich…i…t▪ they speak therefore of things to come in the present tense, O note thereby the certainty of the accomplish…nt. E…ay 9. 6. Apoc. 18. 2Rev 18:2 and certaine, verity is affirmed of the Scriptures primarily, internally, and by reason of it selfe, which is called the truth of the object; which is an ab…olute and most perfect agreement of all things delivered in the Scripture, with the first truth or divine will, of which the Scripture is a symbole and lively Image, so that all things are delivered in it as the Holy Ghost hath dictated, whence those honourable titles are given to it, the Scripture is called a sure word: 2 Pet. 1. 19. Psal. 19. 7. the Scripture of truth, Dan. 10. ult. words of truth, Eccles. 12. 10. Yea, truth it self, John 17. 17. having the God of truth for the Authour, Christ Jesus the truth for the witnesse, the Spirit of truth for the Composer of it, and it worketh truth in the hearts of those which heare it, 2 Pet. 2. 2. The Apostle preferres the Scripture, before the Revelation made by Ang…ls, Gal. 1. 8. Christ commends the certainty of it above all other sorts of Revelation, 1 Pet. 1. 19. above information from the dead, Luke 16. 31.

p. 132The word of God is not onelyonly true but eminently true, truth it selfe, prima veritas, and pura **Ego in hajusmodi quo▪ umli…et hominam scriptis libersum, qu…a solis Canonicis scripturis debeo sine ulla recusati…ne consensum. August de natura & gratia. c. 6. The essentiall forme of the word is truth in forming the whole and every part, all Divine truth is there set down.veritas.

The Scripture hath a twofold truth.

1. Of assertion, it containeth no errour.

2. Of promise, there is no unfaithfulnesse in it.

The first truth referres to the matter which is signified, properly called truth or verity.

The second referres to the intention of the Speaker, which is properly called veracite or fidelity, the latter is implyed, Psal. 19. thy Testimonies are sure, and so the sure mercies of David, the former is implyed, in that the word is purer then Gold 7 times refined.

There are two signes of truth in the Scripture.

1. The particularity of it▪ it names particulars in genealogies, dolosus versatur in generalibus.

2. Impartiality toward friends and their adversaries; the most holy men have their faults described, they give due commendation to their adversaries.

The truth of Scripture is. 1. More then any humane truth of sense or reason. 2. Above all naturall reason, as the doctrine of the Trinity, the incarnation of Christ, justification by faith in Christ. 3. A truth which evidenceth it self. 4. The standard of all truth, nothing is true in doctrin or worship which is not agreeable to this.

3. The Scripture is the rule of faith and manners. It is termed Canonicall generally by the Fathers of the word Canon, **Scrip…ra Sancta appellatur Canonica, & totum …jus corpus Canon. Rationem nominis aut omnes, aut ferè omnes esse testantur, quia sit regula f…dei. Chami…rus. The Scripture is therefore called Cano…call, because it prescribes a …ule of our faith and life, Phil. 3 16. Gal. 6. 16. Tertullianus a…pellat Scripturam regulam veritatis. Augustinus de d…ctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continent fidem moresque vivendi.Phil 3:16Gal 6:16which signifieth a rule, because it containes a worthy rule of religion, faith and godliness…, according whereunto the building of the house of God must be sitted.

These properties (saith Suarez) are required in a rule. 1. That it be known and easie, the Scripture is a light. 2. That it be first in its kind, and so the measure of all the rest. 3. It must be inflexible. 4. Universall.

p. 1331. It is a perfect rule of faith and obedience and able to instruct us sufficiently in all points of faith or doctrinals, which we are bound to beleeve, and all good duties or practicals, which we are bound to practise. Whatsoever is needfull to beleeve or to doe to please God, and save our soules is to be found here; whatsoever is not here found, is not needfull to beleeve and practise for felicity.

Christ proveth the resurrection of the dead, being an article of our faith against the Sadduces, Matth. 22. 32. and the use of the Sabbath, being a rule of life against the Pharisees, by an inference made from the Scripture, Matth. 12. 7.

The Heads of the Creed and Decalogue, are plainely laid downe in Scripture, therefore there we have a perfect rule of faith and manners.

It is a rule.Advers. Hel. Vid. cap. 9. Sacra Scriptura regula credendi certiffima tu…issimaque est. Bellarm. de verbo Dei l. 1. c. 2. 1. For faith. Jerome in his controversie with Helvidius saith, Credimus quia legimus, non credimus quia non legimus. We beleeve because we read, we doe not beleeve because we doe not read. Christ often saith, have ye not read, is it not written, what is written in the Law? Luke 10. 26. faith and the word of God must run parallel. This we first beleeve, when we doe**Hoc primum Credimus, cum credimus, quodnihil ultra credere debemus See Mr. Anthony Burges on Marke 1. 2. 3Mark 1:2Mark 1:3 beleve (saith Tertullian) that we ought to beleeve nothing beyond Scripture. When we say all matters of doctrine and faith are contained in the Scripture, we understand as the Ancient Fathers did, not that all things are literally and verbally, contained in the Scripture, but that all are either expressed therein, or by necessary consequence may be drawne from thence. All controversies about religion are to be decided by the Scripture, Deut. 12. 32. and 4. 2. Josh. 1. 7. Franciscus de S…lis a Popish Bishop saith, the Gospell was honoured so much, that it was brought into the Councell, and set in the midst of them, and to determine matters of faith, as if Christ had been there.Deut. 5. 29. Esay 8. 20.Deut 5:29Isa 8:20

2. It is a perfect rule for our lives and practise**Verba Scripturae non sunt legenda sed vivenda. Doctrinae sanitas servatur confirmando verum, resellend… falsum, vitae sanctinionia sugendo malum, faciendo bonum. Satis habet Scriptura quo veritatem doceat, errorem redarguat, iniquitatem corriga…, instituat ad justiria…. Nec haec uti…ter praestat solum…odo quoe sophistarum cavillatio, sed etiam sufficienter nempe ut perfectus sit homo &c. Rainoldus. Psal. 19. 11. p. 134and Psal. 119. 9. In the Scriptures there are delivered remedies against all vices, and meanes are there laid down for the attaining of all vertues. We must follow the Scriptures exactly, and not swerve to the right hand or left; a metaphore taken from a way or rule, saith Chamier; when Linacer a learned English man heard the beginning of the 5. of Matthew read, Blessed are the poore in spirit &c. he broke forth into these words, either these sayings are not Christs, or we are not Christians.

It is a perfect not a partiall and insufficient rule as the Papi…s make it; as God is a perfect God, so his word is a perfect word if it be but a partiall rule then it doth not perfectly direct, and he that should perfectly doe the will of God revealed in Scripture, should not yet be perfect. Secondly, if the Scripture be a partiall rule, then men are bound to be wise above that which is written, that is, above the Law and Gospell▪ Regula fidei debet esse adaequata fidei, aut regula non erit. Whitakerus.

1. All addition and detraction are forbidden to be made by any man to the word, Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8.

2. The Scripture is said to be perfect, to beget heavenly and saving wisdome, Psal. 19. 8. 2 Tim. 3 15, 16, 17.

3. Men in the matter of faith**Deut. 17. 18. Esay 8. 20. Luke 16. 29. Acts 24. 14.Deut 17:18Isa 8:20Luke 16:29Acts 24:14 and Religion are sent to the Scripture onelyonly.

2. The Scripture is an Infallible rule, Luke 1. 4. of which thou hast had a full assent. Regularectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur.

3. It is a …ust rule.

Lastly, It is an universall and perpetuall rule both in regard of time and person;Christians sh…ll be judged by that hereafter John 12. 48.John 12:48 ever since the Scripture hath beene, it hath been the onelyonly rule, in the old Testament, to the Law and the Testimony▪ in the new they confirmed all things by the old, it directs in every case.2 Thess. 1. 8.2 Thess 1:8 2 To all persons, this is able to make a Minister, yea, a Councell, a Church wise to salvation; to reforme a young man whose lusts are unbridled, 119. 9. to order a King, 17 Deut. **Judaei do…em ex hoc loco … reg…m sua manu sibi legem describere, etiamsi al…is cum priva…us esset, descripsisset. Chamierus.29. 30.

p. 135Ob. Faith was before the Scripture,Reg… fidei est quasi causa exemplari… fidei, quam vi…el…cet fides in omnibus sequi, & cui se conformare debet. therefore the Scripture is not the rule of faith.

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

Though it be a rule, yet fir…t, it doth not exclude other Ministeriall helps, as Prayer, Preaching, the knowledge of the tongues and the Ministry of the Church, these are meanes to use the rule and subordinate to it,Formale objectum fidei est causa objectiva fidei, s…u est principium propter quod formaliter & princip…liter credimus B… ron. contra Turnebu…. Nos discamus ex verbo non tantum sapere, sed etiam loqui. B…z… Epist. 7. David, Psal. 119, 133. des…es, that all h…s counsels, thoughts, manners, actions, might be directed according to Gods word.Ps 119:133 we need no more rules. Therefore it is a vaine and absurd question of the Papists, let a man be lockt up in a Study with a Bible, what good will he get by it if he cannot read?

2. There must be reason and judgement 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, heare, receive the Sacrament according to the directions of it, buy, sell, cloath our selves and carry our selves 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 glorifie him in their lives, and therefore they framed themselves according to his statutes. We cannot better expresse an high esteeme of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered.

4. The Scripture is necessary.

In respect of the substance thereof it was alwayes 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,The Scriptures contain. 1 A neecss…ry doctrine, viz. of the Law, and Gospell, Matth. 22. 37 John 13. 16. without which we cannot be save…, Rom. 7. 7. it is, 2. Necessary in respect of the efficient cause Jude 3. 3. Of the Forme, Matth. 22. 19. 4. The end 20. John 31.Matt 22:37John 13:16Rom 7:7Matt 22:19Matt 22:4 and shall be to the worlds end▪ It is not then absolutely and simply necessary, that the word of God should be delivered to p. 136us in writing, but onelyonly conditionally and upon supposition. God for a long time, for the space of 2400 yeares, unto the time of Moses did instruct his Church with an immediate living voyce, and had he pleased still to goe on in that way, there had beene no necessity of Scripture now more then in that age, there was a continuall presence of God with them, but now there is a perpetuall absence in that way; and the word of God was written.

1. For the brevity of mans life. See the 5. & the 11. Ch. of Gen. The Patriarks were long lived before, and after the Floud to the times of Moses; they lived some centuries of yeares; 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 **Writing doth a larger good to a greater number and for a longer time then speaking 102 Psal. 19. vox audita perit, litera scripta manet. To shew how much a more faithfull keeper record is then report, those few miracles of our Saviour which were written, are preserved and beleeved; those infinitely more that were not written, are all lost and vanished out of the memory of men.Ps 19.

2. That the Church might have a certaine and true rule and Canon, whereby it might judge of all questions, doubts and controversies of Religion, Luke 1. 4. Every mans opinion else would have been a Bible, and every mans 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 Mess…as, and see all things that were fore-told of him verified in the event.

4. That the purity of Gods 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. civill Lawes are written and published that offenders may be excusable.

The Pen-men had a command from God. 1. A publike and outward command, as Jeremie 30. 2. and 36. 2 Moses. Exod. 17. 14. and 34. 17. and John was commanded 12 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 condemnes all sinne and**Among the Turkes Polylygamy is lawfull, Theft was permitted among the Spartans. filthinesse; it restraines not onelyonly from evill words and actions, but p. 137thoughts, glances. Those are frequent adjuncts of the word of God, holy, pure, and cleane, Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations, it speakes purely of things evill and uncleane.

It is termed holy**Literae sacrae di…untur foreign scripturae, ut non solùm … saecularibus & profan… literis, sed etiam … quibuscunque, quae de sacris rebus agunt discernantur. Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principall cause, God who is the holy of holies, holinesse it selfe, Esay 6. 3. Dan. 9. 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumentall 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, A…t. 20. 27. the Scripture containes 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**Mahomet said his doctrine c…me from God, but the bla…phemy and villany therein contained, sheweth it came from Satan, whereas the purity and perfection of the doctrine contained in the Scripture sheweth that it is from above. Mahomet puts in some ingredients of the flesh, gives them liberty to revenge themselves, and to have as many wives as they would. of it, the Scripture is compared to a glasse, Jam. 1. 23. to fire, Jer. 23. 29. to light, Psal. 119. 105. The reason of it is, because God himselfe is pure, most pure, Psal. 92. ult. Hab 1. 13.

It is pure. 1. Formally in it selfe, there is no mixture of falshood or error, no corruption or unsoundnesse at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure, John 15. 3. and 17. 17. Act. 20. 32. It begets grace, Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it, Act. 20. 32. Eph…s. 4. 11. 12.

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

In other Bookes some truth is taught, some good commended, some kinde or part of happinesse promised: But in the Inspired p. 138Oracles of God, all truth is taught, all goodnesse commanded, Doctor … Preface to New-mans Concordance.all happinesse promised; nay, we may invert the words with Hugo de sancto victore, and say. Quicquid ibi docetur es… veritas, quicquid praecipitur bonitas, quicquid promittitur felicitas. All that is there taught is truth, all that is there commanded is goodnesse, all that is there promised is happinesse.

It is a wonderfull thing, that all the particulars, which the Canticles containe, being taken from marriage,**The Generall view of the Holy Scriptures. are handled so sincerely that no blemish or spot can be found therein.

Therefore the Scriptures should be preacht, read and heard with holy**Sancta sanctè. affections, and should be reverently mentioned.

The …ewes in their Synagogues will not touch the Bible with unwashed hands, they kisse it as often as they open and shut it, they sit not on that seat where it is laid, and i… it fall on the ground,Mr. Gregory in his Preface to observations upon some pass…ges of Scriptu…e. they fast for a whole day. The Turke writ…s upon the outside of his Alcoran. Let no man touch this Book, but he that is pure. I would none might meddle with ours (Alcor… signifieth but the Scripture, you need not be afraid of the word) but such as indeed are what other men doe but think themselv…s.

6. The Scripture is Perfect.**Luke 16. 29. John 5. 39. Psal. 19. and 119. Augustinus affirmat, omniaquae continent fidem & mores, in illis inveniri, quae apertè posita sum in Scriptura Chrysostomus Manifesta itidem in divin… Scripturis esse perhibet, quaecunque necessaria. Tertullianus adorat Scripturae p…enitudinem, Et vae denunciat He…mogeni …i quid ijs quae scripta sunt vel de tra…at, vel adijciat. Rainoldus 1^• Thesi Deut. 4. …. and 12. 32.Luke 16:29John 5:39Ps 19Deut 4

The perfection of the Scripture is considered 2 wayes.

1. In respect of the matter or the Bookes, in which the holy doctrine was written, all which (as many as were usefull 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 forme, viz. of the sence or meaning of these Canonicall Books, or of Divine truth comprehended in them, which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect, and therefore the Scriptures are to be esteemed, a sole adequate, totall 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.

p. 1391. Absolutely in it selfe,De Scripturae plenitudine & perfectione quid sentiat Maldona…us, vide ad Joan 7. 4.John 7:4 and that in a threefold consideration. 1. Of the Principle; for every principle, whether of a thing or of knowledge, ought to be the perfect, since demonstration and true conclusions are not deduced from that which it imperfect, therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect.De Scripturae integritate vide Estium ad Galat. 3. 10. See Bp▪ Vshers Body of Divinity, p. 18. 19, 20, 21. 2 Tim. 3. 16. 17 John 15. 15. Acts 20. 27. Bene habet, ut iis quae sunt Scripta, contentus sis Hilary …Gal 3:102 Tim 3:162 Tim 3:17John 15:15Acts 20:27

2. Of the Subject, for it hath all Essentiall parts, matter and forme, and integrall, Law and Gospell, and is wholy perfect, both

1. Absolutely, because for the substance, it eitheir expressely or Analogically containes 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 Scripture.

2. Relatively,In every age there was revealed that which was sufficient to salvation, and yet now no more then is sufficient; the Word it selfe is not now, but the revelation only is more perfect. because as it hath a perfection of the whole, so of the parts in the whole; that perfection is called essentiall, this quantitative. For all the Books are Sufficient with an essentiall 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;The old Testament was sufficient for the Jewes, but both the new and old make but one compleate body for the Church now. Singuli libri sunt sufficientes suffi… cientia par…um ad quam ordinatae sunt; … verò Scriptura est sufficiens essentiali sufficientia per Libros singu los fusa. Jun. Animad▪ in Bellarm. Controv. Primae, capite quar…. but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing; but specially a Doctrine not written by Prophets or Apostles, whether Dogmaticall, Historicall▪ or Ceremoniall; 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, doe not binde the Conscience. 2. Historicall, the Sayings and Deedes of Christ and the Apostles, are perfectly contained in the Scriptures, as p. 140many as su…fice us for our salvation, John 20. 30, 31. Those things which are delivered out of Scripture are to be esteemed mans writings, 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls, Substantials, and Fundam…ntals, generally contained in the Word of God; The accidentals, accessaries, 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; every thing which is from another as the efficiente ause, is thereby limited both for the nature and qualities thereof.

Secondly,The Scriptures are a perfect Rule for matters of Faith, but not a perfect Register for matters of fact. M. Geres. Whitakerus de Script. c. Sexto. quaest. Sex…ae. Stapletons, & S…rrari… are more wary then some other Papists; we are abused (say they) when we are said to hold that the Scripture is not perfect, for (say they) a thing is said to be imperfect, not when it wants any perfection, but when it wants a perfection due, as a man is not imperfect, if hee have not an Angels perfection, because this is not due unto him; they say it is not a perfection due to the Scriptures, to teach us very thing necessary to salvation. we doe not understand such a perfection as containeth all and singular such things as at any time have beene 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 downe 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 & 21. 25. but we meane onelyonly a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument, according to which it perfectly comprehendeth all things which have beene, are or shall be necessary for the salvation of the Church.

Thirdly, the severall Bookes of Scripture are indeed perfect, for their own particular ends, purposes, & uses, for which they were intended of the Lord; but yet not any one Booke is sufficient to the common end; the whole Scripture is compleate in all the parts thereof, one speaking of that which another doth wholy passe over in silence, one clearely delivering what was intricate in another. Paul speakes much of Justification, and Predestination, in the Epistle to p. 141the Romans nothing of the Eucharist, or Resurrection.

Fourthly, since God did reveale 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 lawfull for any humane wight to adde thereto, or take therefrom; but when God did reveale more unto it, the former onelyonly was not then sufficient without the latter.

Fifthly, the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation, both in respect of Faith and good works,Perinde sunt ea quae ex Scripturis colliguntu… atque ea quae scribuntur. Nazianzen. and most of these it delivereth to us expressely and in so many words, and the rest by good and necessary consequence. The Baptisme of Infants, and the consubstantiality of the Father and of the Sonne, are not in those words expressed in Scripture, yet is the truth of both cleerely taught in Scripture, and by evident proofe may thence be deduced; that Article of Christs descent into Hell, totidem verbis is not in the Scripture, yet it may be deduced thence, Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture.

1. In every Age of the Church,Catholici in perfectione Scripturae, Papistae …n imperfectione, totius causae, id est, omnium controversiarum de Religi…ne proram & puppim constitu…nt C…ani…rus …m. Prim… de canone lib. Octavo. c. primo. the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation, his wayes he made knowne 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.

2. The substance of all things necessary to salvation, ever since the fall of Adam hath beene, and is one and the same, p. 142as the true Religion hath beene one and unchangeable.

1. The knowledge of God and Christ is the summe of all things nec…ssary to salvation, John 17. 3. Col. 2. 2. but this knowledge was ever necessary. Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically, we more clearely, distinctly and perspicuously, but yet they knew him and believed in him unto salvation as well as wee, John 8. 56.1 Cor. 10. …, 2, 3.1 Cor 10

2. The Covenant of grace which God made with man is an everlasting Covenant, therein the Lord hath revealed himselfe to be one and unchangeable; as in nature so in will, Heb. 13. 8. Rom▪ 3. 29. shewing that as God is one in nature, truth and constancy, and that as well toward the Gentiles as toward the Jewes, so hee would justifie 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, Mat…hew 5. 17 John 5. 39. Acts 10 43, Luke 24. 25, 26, 27, 44. 45. Acts 18 28. & 17. 7. & 26. 22. & 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are s…iled the children of faithfull Abraham being justified by Faith as Abraham was.Math. 8. 11. Lu 19. 9. Gal. 3. 7. 8. 29. Rom. 4 15, 16.Matt 8:11Gal 3:7Gal 3:8Gal 3:29Rom 4:15Rom 4:16 Whence wee may conclude that before, under and after the Law since the fall of Adam, there was never but one true Catholick Religion, or way to Heaven and happinesse.

3The Word of God being uttered in old time sundry ways, was at length made knowne by writing; the Lord stirring up and by his holy Spirit inspiring his servants, to write his Will and Pleasure.

4So long as there was any truth in any Age, necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses, it pleased God to stir up holy men whom he Divinely inspired, and sufficiently furnished to make the Truth knowne unto the Church; thus after Moses during the time of the Law, the Lord raised p. 143up Prophets, who opened the perfect way of life unto the Church of the old Testament more clearely, then it was before manifested in the Bookes of Moses, the time and Age of the Church requiring the same. The Church of the Jewes in the severall Ages thereof was sufficiently taught, and instructed in all things necessary to salvation by the writings of M…ses and the Prophets, which appeares.

1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life,Some Papists say the Scriptures are not imperfect, because they send us to the Church which is the perfect Rule, and therefore they are perfect implicitè though not explicitè: but so I might say every rustick were a perfect Rule of Faith, because he can shew me the Pope, who is the infallible judge. If the Scripture send to the Church to learne that which is not in the Scripture, by this sending shee confesseth her imperfection. See Moulins buckler of faith p. 45. answered, what is written in the Law and Prophets, how Readest thou? Luke 10. 25, 26. and out of the Scripture hee declared himselfe to be the Saviour of the World, foretold and promised, Matthew 21. 44. & 26. 31. Luke 4 21. & 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, sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation, Luke 16. 29, 30. by them they might learne how to obtaine Life and escape Death, when hee saith, Let them heare them, he meaneth them onelyonly, as that place is meant, Mat. 17. 5.

3. The Jewes themselves acknowledged the sufficiency of those writings, to leade them unto life and happinesse, John 5. 39.

5. The Prophets did expound the Law of God and speake more plainely, precisely and distinctly touching the comming of the Messias, then Moses did; but the last full and cleare Will of God touching the salvation of man was not manifested by them; that was together, and at once to be published and taught by the Messias, who also at his comming did establish that order in the Church of God, which was to continue therein for ever.

For 1. Christ was ordained of the Father to bee 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 Doctrin which he delivered.

p. 1442. This was well knowne not onelyonly among the Jewes,John 1. 18. and 3. 12. Esay 61. 1. 2. Heb. 1. 1 and 2. 3. Act. 1. 3. Matth. 11. 25. 27.John 1:18John 3:12Isa 61:1Isa 61:2Heb 1:1Heb 2:3Acts 1:3Matt 11:25Matt 11:27 but also among the Samaritanes, in so much that the woman of Samaria could say, I know when the Messias is come, he will tell us all things. John 4. 25.

3. The time wherein God spake unto us by his Sonne, is called the last dayes or the last time. Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare 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 for ever; 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 wisdome to reveale the Covenant of grace to the Church that she might not despaire; 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 seene of the Father, which dispensation was needfull, that the grace of God might not be contemned, as haply it would have been, if God had fully revealed and made knowne his bounty unto man, before he had seen his misery, and the necessity thereof. Our Saviour Christ for substance of doctri…e necessary to salvation, taught nothing which was not before in some sort contained in the writings of Moses and the Prophets,Matth. 22. 32. John 5. 46. Luke 24. 44. 45.Matt 22:32John 5:46Luke 24:44Luke 24:45 out of whom he confirmed his doctrine; but that which was in them more obscurely, Enigmatically and briefely, he explained more excellently, fully and cleerely; the Apostles proved their doctrine out of the Books of Moses and the Prophets, Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23.

6. All things necessary in that manner as we have spoken, were taught and inspired to the Apostles by our Saviour 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 appeares, John 15. 15. and 17. 8. John 16. 13.

p. 1452. By reasons drawne from thence, 1. The plentifull 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 foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onelyonly Prophet, High-Priest and King of his Church; there is no other Revelation promised, none other needfull besides that which was made by him. Esay 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 Gospell nothing is to be added, we are not sent to waite for any clearer vision.

3. So long as any truth needfull to be known, was unrevealed or not plainly taught, the Lord did stirre up some Prophet or other, to teach the same unto the Church; therefore the Lord surcea…ng to speake since the publishing of the Gospell 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 7^th Proposition is, Christ and his Apostles were able to propound and teach by lively voyce, that doctrine which pertaines 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, Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance, and remission of sinnes in the name of Christ, doth summarily containe 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 onelyonly Milke for Babes, but strong p. 146Meat for men of ripe yeares, 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onelyonly matter of preparation but of perfection.

Or 8^th 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 commandement, and guiding their hands therein, that they could not erre, 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 forme, viz. the divine truth immediately inspired, though different in the externall forme and manner of delivery.

Our 9^th Proposition is, that nothing is necessary to be known of Christians over and above that which is found in the old Testament, which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists.

Our last Proposition is, that all things which have beene, 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, written and published, and now received by the Church of God, so that now no new Revelation or Tradition beside**Additio ad Scripturam fit tripliciter. 1. In quo additum est contrarium & est erroris. 20. In quo additum est diversum & est praesumptionis. 30. In quo additum est consonum & est fidelis instructionis. those inspired, published and comprehended in the Scripture are necessary for the salvation of the Church.

There are 3 opinions, 1. Of the Papists who altogether deny it. 2. Of the Socinians which would have all things expressely contained in Scripture, and if it be not totidem verbis they reject it. 3. Of the Orthodoxe, who say it containes all things expressely or by consequence.

The expresse testimonies of Scripture, forbidding even Angels to adde**That doctrine of religion, to which God would have nothing added, and from which he would have nothing taken away, must needs be perfect. Illud perfectum in …uo genere cui nihil in eo genere aut addi, aut diminui potest. Psal. 19. 8. the Heb…ew word signifieth that perfection cui nihil deest.Ps 19:8 any thing to those things which are commanded by the Lord, doe prove the perfection of the Scripture, Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12, 13, 14. and 28. 58. Josh. 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 famous place to prove the perfection of the Scripture.

p. 1471. The Apostle teacheth,2 King. 5. 8. 1 Tim. 6. 11.2 Kgs 5:81 Tim 6:11 that the Scriptures are able to make a man wise to salvation: therefore there needeth no further counsell nor direction thereunto,**Salus nostra Christus est, salutis via fides, viae …ux, Scriptu…a Raynold…s. foreign It is t…ken collectivè not distributivè. Si foreign non totam sed omnem significaret, eo fort…us futurum argumentum nostrum: n…m si p…rtes singulae sufficerem, tum multo magis omnes Chamierus. 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 compleat unto every worke of his Ministery, whether it be by teaching true doctrine, or confuting false, by exhorting and setting forward to that which is good, or dehorting from that which is evill.

Paul would not have us thinke that all and every writing, viz. of Plato Aristotle is divinely inspired, for in the 15. v. he not onelyonly useth the plurall number, calling them the holy * writings; thereby to note the word of God, and not one sentence or Booke, but all the sentences and Bookes of the Scripture, and also useth the Article, which hath force of an universall note, therefore the Greeke word 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 doe 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**Nul'us Papista aptè & plenè huic argumento unquam respondit, aut respend…bit Whitake…us. ends (viz. to teach sound doctrine, to refute false opinions, to instruct in holy life, and correct ill manners) therefore it is sufficient;**Is not the Scripture (said Hawkes the Martyr) sufficient for my salvation? yes, saith one of Bonners Chaplain…s, it is sufficient for our salvation, but not for our instruction. Hawkes answered, God send me the salvation and take you the instruction. Fox. Marty…ol. or it is profitable to all those functions of the Ministery, that a Minister of the Church may be perfect; therefore much…more for the people. Argumentum non nititur unica illa voce (utilis) sed toto sententiae camplexu. Chamierus. Hitherto of the perfection of the Scripture absolutely considered, now followes the sufficiency thereof in opposition to unwritten traditions or verities, as the Papists speake.

p. 148Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture.Episc. Dav. de Judice Controvers. c. 5.

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

2. We grant that the Apost…es living and preaching, and the Canon of the New Testament being not yet sealed, their Gospell delivered viva voce, was no lesse a rule of faith and worship, then the writings of Moses and the Prophets.

3. We doe not reject all the traditions of the Church; for we embrace certaine Historicall and Ceremoniall 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 speake properly and strictly when a Proposition is revealed by God, which exceeds the capacity of nature, and is propounded to be beleeved, as necessary to be knowne to salvation. Fundamentall opinions are those which by a usuall and proper name are called Articles of faith.

5. What is not in respect of the matter an Article of saith, may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing, as that the Sunne is a great light, the Moone a lesse, Gen. 1. 16. that Rachel was beautifull, Leah bleare-eyed.

The Papists doe not cease to accuse the Scripture of imperfection **Minima veritatis particula in Scripturis continetur Charronaeus.and insufficiency, as not containing all things necessary to salvation. The Councell of Trent sess. 4. decret. 1. Saith that the truth and discipline is contained in libris scriptis & sine scripto traditionibus. The Papists**Bellarm. de verbo Dei l. 4. c. 3▪ Rhemists annotat. …n John 21. …ect. 3. and annotat. in 2 Thess… 2. 16. and annotat… in Act. 15. sect. 3. and in Apoc. … sect. 1.John 212 Thess 2:16Acts 15 generally divide the word of God into the word written and traditions. They affirme 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, Marke 7. 5. Matth. 5. 21. for their errours and superstitions, yea, at length they affirmed p. 149firmed that God gave to Moses in mount Sinai the Scripture and the Cabala, or a double Law, the one written, the other **Ass…rimus in Scripturis non contineri expressè totam doctrinam necessariam, sive de fide sive de morib…s & proi…de praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum, idest, divinas & Apostolicas traditiones. Bellarm. l quarto de verbo Dei non scripto. Omnes libros veter…s & novi. Testamenti, nec non traditiones ipsas tum ad fidem tum ad m… res pertinentes, tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas, & continua successione in ecclesia catholica conservatas part pieta…is affectu ac reverentia suscipit ac veneratur Tridentiva synodus. sess 4. Sect. 1.unwritten. The Tridentine Fathers session 4^th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture; and because one Bishop in the Councell of Trent refused this, he was excluded. In the meane space, they explaine 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; onelyonly they affirme in generall, whatsoever they teach or doe, which is not in the Scripture, that it is to be put into the number of Traditions unwritten. The cause of it selfe is manifest, that at their pleasure they might thrust what they would upon the Church, under the name of Traditions. Vide Whitak. de Script. controviae quaest Sexta. 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 onelyonly Traditions. For (saith he) we may doe well enough with Traditions though we had no Scripture; but could not doe well enough with Scripture, though we had no Traditions.

Baldwin saith, a Testament may be either scriptum or nuncupativum, set downe 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 solemne witnesses. The solemne witnesses of Christs Testament are the Prophets, and Apostles. Let Papists if they can, prove by them that part of the Testament of Christ is unwritten.

Because our Adversaries**Bellarmine hath a whole Book de verbo Dei n… spripto, of the word of God unwritten. doe contend for Traditions not written hotly and zealously, against the totall perfection of the Scripture, that they might thrust upon us many points (by their owne confession) not contained in Scripture; and usurpe to themselves irrefragable authority in the Church, it shall not p. 150be amisse largely to consider of this matter: And 1. to enquire of the signification of the words Greek and Latine, which are translated Tradition; and then to come to the matter which is controverted between us and the Papists.

The Greeke word signifying Tradition, foreign, which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio, Matth. 15. 2. 3. 6. Marke 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 Latine) doth wholly agree, using the word Tradition every where, excepting 1 Cor. 11. 2. where they use the word precepts, but set in the margent the word Tradition. Arias Montanus in his Interlineall translation doth render it traditio. Beza doth commonly expresse it by the word traditio. In the English Geneva Bible, we translate it by the word instruction, tradition, calling mens 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 honourable conceite of them; and what we did herein, the signification of the word doth give us free liberty to doe; in our last English Translation we use the word tradition, as often as the vulgar Latine or the Rhemists have done; not that we were driven by feare 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**The word originally may import any thing which is delivered howsoever either by word or writing. Thus whatsoever we have received in the Scriptures, was first tradition as delivered by word, and still is tradition because it is delivered in writing. But though the word in it selfe have this generall and indifferent signification of any thing that is delivered, yet in our disputation it is restrained to one onelyonly manner of delivering by word and relation onelyonly, and not by Scripture. We deny that either in the Law or Gospell there was any thing left unwritten which concerneth us to know, for attaining of true faith and righeteousnesse towards God. Abbot against Bishop. tradition, the word may lawfully be used, if the sense affixed thereto be lawfull. p. 1512. All traditions unwritten are not simply condemned by us. 3. The Apostles delivered by lively voyce many observations dispensable, and alterable, according to the circumstances of time and persons, appertaining to order and comelinesse; onelyonly we say that they were not of the substance of Religion, that they were not generall concerning all Churches. 4. We receive the number and names of the authors of Books Divine and Canonicall, as delivered by tradition; but the Divine truth of those Books is in it self 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 winne credit of themselves, and yeeld 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 practise of such things as are neither expressely contained in Scripture, nor the example of such practise expressely there delivered, though the grounds, reasons, and cause of the necessity of such practise be there contained, and the benefit and good that foloweth of it, we receive upon tradition, though the thing it selfe we receive not for tradition. Of this sort is the Baptisme of Infants, which may be named a Tradition, because it is not expressely delivered in Scripture, that the Apostles did Baptize Infants, nor any expresse precept there found that they should so doe; yet is not this so received by bare and naked tradition, but that we finde the Scripture to deliver unto us the ground of it.I… Matth. 15.Matt 15

Bellarmine and Maldonate **Vide Whitakerum de Script. c. 9. quaest. Sexta pag. 405. & 406. In his Book de verbo Dei standing for unwritten traditions as a part of the word of God, he will have Baptisme of Infants to be one, but when he disputes for Baptisme of Infants against Anabaptists, then he heaps up Texts of Scripture. Mr. Blakes. Birth. priv.both doe confesse that the Baptisme of Infants may be proved by the Scripture; and therefore Maldonate concludes, nobis verò traditio non est. Bellarmine * (as Whitaker shewes) contradicts himselfe; for first he saith, that the Baptisme of Infants is an unwritten tradition, and after, that the Catholicks can prove Baptisme of Infants from the Scriptures.

p. 152To this head we may referre the observation of the Lords day, the precept whereof is not found in Scripture, though the practise be. And if for that cause any shall name it a Tradition, we will not contend about the word, if he grant withall, that the example Apostolicall hath the force of a Law, as implying a common equity concerning us no lesse then it did them.

If any man shall call the summary comprehension of the chief heads of Christian doctrine contained in the Creed, **Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum; at secundum substantiam est scriptura ipsissima-lunius Animad. in Bellarm. controv. 1. l. 4. Negamus ullum esse in toto Symb…lo vel minimum articulum, qui non disertè constet, ac totidem penè dixerim verbis in Scriptura sancta: adeo ut merito dici possit opus tesellatum, utpote constans ex varijs locis hinc inde excerptis, atque in unum collatis, artificioseque compositis. Chamierus.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 connexion, & distinct explication of those principall Articles gathered into an Epitome, wherein are implyed, and whence are inferred all conclusions Theologicall, is an Act humane, not divine, and in that sense may be called a Tradition. But let it be noted withall, that we admit it not to have that credit as now it hath, to be the rule of faith; for this is the priviledge of holy Scripture. The Creed it selfe 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,2 Thess. 2. 15. Hoc fuit primum Pharisaeorum dogma, quòd negarunt omnia quae spectant ad religionem script… esse. Joseph. Antiq. l. 13.2 Thess 2:15 whether it be by lively voyce or by writing. 2. In speciall it notes the word of God committed to writing, 1 Cor. 15. 3. 3. It signifies rites expressely contained in writing. Act. 6. 14. 4. It betokens that which is not committed to writing but onelyonly delivered by lively voyce 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 externall government of the Church. 2 Thess. 2. 15. 1 Cor. 11. 15. & 23. p. 1532. In ill part, it noteth the vaine idle and unwarrantable inventions of men, whether Doctrine or Rites, Matthew, 15. 3. Marke 7. 8, 9.

When the Fathers speake 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; **Tradìtiones istae non Scriptae …harisaeorum nurquam in N. Test. dicuntur simpliciter & absolutè Traditiones, sed notantur semper aliquo el…gio, ut quum dicuntur. Traditiones seniorum, Traditiones humanae; siquando traditionis Vox ponitur simpliciter, sumitur in bonam partem & ipsum Dei verbum Traditio est Cameron in Mat. 15.Matt 15Or by Traditions, they understand observations touching Ecclesiastill policy D. Moulin.

Reasons confirming the sufficiency of Scripture against Popish traditions.

1. The whole Church is founded upon the Doctrine of the Prophets and Apostles;Ephes. 2. 20. Apoc. 21. 24. Ephes. 41. 4.Eph 2:20Rev 21:24 which were not true if any doctrin was necessary to salvation not revealed by the Prophets and Apostles.

2. The Prophets,Christ taxeth the ignorance of Scripture, commends the knowledge of it, was carefull to fulfill the Scripture, did interprete it & gave ability to understand it. and Christ and his Apostles condemne Traditions, Esay 29. 13. Mathew 15. 3. 6. Col. 2. 8. Therefore they are not to be received; Christ opposeth the Commandement and Scriptures to Traditions, therefore he condemnes Traditions not written.

If the Jewes might not adde to the Bookes of Moses, **Deut. …. 2. & 12. ult.then much lesse may wee adde to the Canon of Scripture so much increased since.

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

aaLocus est egregi…s, eoque nastri omnes utuntur, qui contra Papisticas Traditi…nes aliquid scr…bunt Whitakerus longè illustrissimus locus est. ChamierusGal. 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.

p. 154John 20. ult. whence it is manifest that all necessary things may be found in Scripture, since full and perfect Faith ariseth from thence, which eternall salvation followeth.

Bellarmin saith, John speakes onelyonly of the miracles of Christ, that hee wrote not all because those sufficed to perswade the World that Christ was the Sonne of God. Those words indeede in the 30 Verse are to be understood of Christs Miracles, but those in the 31. Verse rather are to be generally interpreted; for the History onelyonly of the Miracles sufficeth not to obtaine Faith or Life.

The question betwixt the Papists and us is, de ipsa doctrina tradita, bbNobis adversus Papistas non de quibusvi… traditionibus controversia est, sed duntaxat de traditionibus dogmatum: quibus continentur fides & mores, …oc est, de ipsa Doctrina. Chamierus l. 9. de Canone. c. 1.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 maintaine that there bee doctrinall Traditions, or Traditions containing Articles of Faith, and substantiall matters of Divine worship and Religion, not found in the holy Scriptures, viz. Purgatory, Invocation of Saints, Adoration of Images, Papall Monarchy.

Bellarmin, (and before him**Vir & ob ingenium laboremve, & ob Episcopatus dignitatem inter Papistas non postremi nominis. Chamierus. vide Malodanat. ad Joan 16. 12. & Estium ad Rom. 16. 17.John 16:12Rom 16:17 Peresius,) distinguisheth Traditions both from the authours and the matter.

From the Authours, into Divine, Apostolicall, and Ecclesiasticall.

From the matter into those which are concerning Faith, and concerning Manners, into perpetuall and temporall, universall and particular, necessary and free.

Divine Traditions,Received from Christ himselfe teaching the Apostles. 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.

Apostolike Traditions (say they) are such Ordinances as the Apostles prescribed for ceremony and usage in the p. 155Church, as the observation of the memoriall of the Nativity, Death, and Resurrection of Christ, the alteration of the seventh day from the Jewes Sabbath, to the day of Christs Resurrection.

Ecclesiasticall,Illud erat explicandum, qu… discrimine istae. Traditiones tam multiplices graduque habendae sunt. Nullum discrimen faciunt, fors…n ergo volunt, Ecclesiasticas etiam Traditiones parem cum divinis. Scripturis Authoritatem habere. ancient Customes which by degrees through the Peoples consent obtained the force of a Law.

Traditions concerning Faith, as the perpetuall Virginity of Mary the Mother of Christ, and that there are onelyonly foure Gospels; of Manners, as the signe of the Crosse made in the forehead, Fasts and Feastings to be observed on cetaine dayes.

Perpetuall, which are to bee kept to the end of the World.

Temporall for a certaine time, as the observation of certaine legall Ceremonies, even to the …ull publishing of the Gospell.

Universall Traditions, which are delivered to the whole Church to be kept,Whitakerus de Scrip c. 3 quaest. 6. as the observation of Easter, Whitsontide and other great Feasts.

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

Necessary Traditions,Traditionum … perniciosa est, hac …emul aper…a. nihil est qu…d non i…de …umpat in Ecclesiam. Chamierus. which are delivered in the forme of a Precept, that Easter is to bee celebrated on the Lords Day.

Free, which are delivered in the forme of counsell, as sprinkling of holy water.

Objection, The Scripture it not perfect with a perfection of parts, because many parts are either defective or excessive

1. Some labour wi…h a defect,1 Chron. 1. 18.1 Chr 1:18 as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan, which was the Sonne of Aph…xad,Luke 3. 36.Luke 3:36 but it is reckoned in Luke in Christs Genealogy, not in the old Testament, therefore there is a defect.

p. 156Sol. Luke reckons it according to the vulgar opinion of the Jewes,Eorum mihi videtur sententia sanior, qui negant vel è Lxx, ve…à Luca nomen Cainani fuisse insertum, existima…tes potius aliunde irrepsisse post …vangelium à Lucà conscriptum, cujus suae conjecturae rationes habent non l…ves, in videre est apud Corneliam â Lapidein cap. 11. Geneseos. Rivet. Isag. ad Script. Sa…. c. 10. vide plu…a ibid. Junius in his paralels would have the fault to be in the Septuagint, whom Luke followed, not approving of their errour, but yeelding to the time, least the Gospell otherwise should have beene prejudic…d; but Bezas opinion is rather to be approved of, that this word is inserted from the Ignorance of those who undertooke to correct this Text, according to the translation of the Seventy Interpreters. For in an Ancient manuscript which Beza followed, this word Cainaan was not to be found, therefore he omitted it in his translation, and so hath our great English Bible.

Ob. There is something found in the Scripture against the Commandement of God, Deut. 4. 2. therefore there is excesse as well as defect; for many Bookes which we beleeve to be Canonicall are added.

Sol. He doth not forbid adding by Gods Command, but from the will of man, for God himselfe added afterward.

The Papists arguments for Traditions answered.

Ob. Bellarmine saith,l. 4▪ de verbo Dei c quarto. Vix ullum vid… as de Traditionibus agentem, qui non hic magn… fastu immoretur. Religion was preserved for 2000 yeares from Adam to Moses onelyonly by Tradition; therefore the Scripture is not simply necessary.

Sol. By the like reason I might argue that Religion was long preserved not onelyonly without the Pope of Rome, but also without Baptisme and the Lords Supper, with the like institutions; therefore they are not simply necessary; yet none of ours hold the Scriptures simply necessary.Chamierus. Secondly, it is false that Religion was preserved all that while by ordinary Tradition onelyonly; Disting…nda sunt & tempora & personae; non erant necessariae Scripturae ante legem ergo ne quidem post legem, non erant necessariae Apostolis, ergo ne nobis quidem, negatur consequentia Ratio est, quia aliter Israelitas doceri volui… post legem Deus, aliter a…te legem. Aliter Christus Evangelium voluit Apostolis revelari, aliter nobis praedicari Chamierus.for the living voyce of God sounded most perpetually in the Church, and the doctrine of Religion was conveighed successivly from the Father to the Sonne; which living voyce of God by little and little ceasing, writing afterward succeeded, and hath the same necessity now which Gods living voyce had before.

p. 157Ob. Whatsoever things are commended from Scripture are necessary, but so are Traditions, ergo they are necessary. Joh▪ 16. 12. I have yet many things to say unto you; but ye cannot beare them now; therefore (say they) the Lord spake many things which are not written.

Sol. 1. He saith not that he had many things to tell them,John …. 2…. Jansenius affirmat haec multa non fuisse diversa ab illis, quae hactenus docuerat, sed illustriorem illorum explica…ionem, & hue adducit illud appositè, quod habetur 1 Cor. 3. Christus testatur sè discip…lis su…s omnia tradidisse Joan. 15. 15 nihil ergo tacuit.1 Cor 3John 15:15 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 onelyonly make them understand that which they had beene taught of our Saviour Christ.

2. If the holy Ghost did teach them any thing which our Saviour 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 faithfull Stewards, and revealing the whole Counsell of God unto the people.

4. It hath been the practise of Hereticks (as Austine affirmeth) at all times to cover their dreames and phantasies, with this sentence of our Saviour Christ. Lastly, if it be asked what were those grave and great mysteries, which the Apostles could not for their rudenesse beare; they are forsooth Oyle and Spittle in Baptisme; Candles light at noone dayes (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.

Ob. 2 Thess. 2. 15. Therefore Brethren, stand fast, and hold the Traditions which ye have been taught,Hic locus omni… celeb…rimus est; Papistisque nostris inter primos in delic…js. Chamierus. whether by word, or our Epistle. From these words (say our Adversaries) it appeares that all things were not written & nullum Papistae in Scripturis locum probabiliorem inveniunt, saith Whitaker.

The Hereticks (say the Rhemists on this place) purposely, p. 158guilefully, and of ill conscience refraine in their translations, from the Ecclesiasticall and most usuall word Tradition, evermore when it is taken in good part, though it expresse most exactly the signification of the Greeke word; but when it …oundeth in their fond fantasie again… 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 pl…ces, that the reader may not so easily like of Traditions unwritten, here commended by the Apostle, they translate …, …onstitutions, Ordinances, and what they can invent else, to hide the truth from the Rimple or unwarry Reader, whose translations have none other end, but to be guile such by art and conveighance.

Thus farre 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 Propheticall and Evangelicall writings:2 Tim. 3. 15▪ 16.2 Tim 3:152 Tim 3:16 whereas it is plainly testified,Luke 16. 29. 31.Luke 16:29Luke 16:31 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.Act. 17. 3.Acts 17:3 Thirdly, it appeareth manifestly in the Acts, what was the summe of that which Paul taught the Thessalonians by word of mouth.What the tr… dition was he preached is expressed. For there it is witnessed, that Paul taught out of the Scriptures, that it behoved Christ to suffer and rise againe from the dead,2 Thess. 3. 6.2 Thess 3:6 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 seeme strange; that this was the summe of all which the Apostle taught at Thessalonica, 1 Cor. 2. 2:1 Cor 2:2where he tarried so small a while, when amongst the Corinthians (where he remained longest of any place, and consequently taught most) he sheweth that he taught nothing but Christ and him crucified.

p. 159Fourthly, the Apostle himself, in this very place, calling (verse 14.) whatsoever he taught by word, or wrote by the name of the Gospell, doth declare evidently, that he taught nothing but that which is contained in Scripture, seeing the Apostle defineth the Gospell which he preached, to be that which is contained in the Scriptures.

Fifthly,Doctor …ulke against Mar…a in his Preface. 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**Papistae maximi, qui u…quam fue…irt, Traditionarij Chamierus. doe commonly abuse the name of Tradition, which signi…ieth properly a delivery, or a thing delivered for such a matter as is delivered onelyonly 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 Jewes 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 it selfe 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 onelyonly unwritten constitutions, therefore we must needs avoide in such places as this, the word Traditions, (though our last translation useth it) where the simple might be deceived, to thinke that the Holy Ghost did over commend any such to the Church, which he would not have committed to writing in the holy Scriptures, and in stead of the word so commonly taken (although it doe not necessarily signifie any such matter) we doe use such words as doe truly expresse the Apostles meaning, and the Greeke word doth also signifie;Syrus interpre… habet praecepta sive mand…ta. therefore we use these words Ordinances, or Instructions, Institutions, or the doctrine delivered, all which being of one or neere sence, the Greek word foreign doth signifie, p. 160and the same doth Tradition signifie if it be rightly understood.

Ob. 1 Tim. 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 Rhemisis) is the whole doctrine of Christianity, being taught by the Apostles, and delivered their successors.

Sol. Though other learned men interprete this pledge or gage to be the gift of the holy Ghost;Cartw. Annotat. on the Rhem. Test. 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 conferrence of other places. Whence we inferre, that the doctrine of truth is not the Churches d…crees, but the Lords; given to the Church to keepe onelyonly, wherewith the title of a pledge cannot stand, unlesse one may lay to pledge a thing in his own hands, since in Popery the Church her selfe maketh the doctrine, which her selfe 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 faithfull keepers of it then the Priests, to whom the principall Copy thereof, written with the singer of God himselfe, was committed?

There are some points of faith not contained in Scripture,Hic Achilles est Papistarum, mag no fastu oftentatus ab omnibus & singul… qui versantur in hac co…oversia. Chamierus de Canone. l. 9. c. 8. 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 originall 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 perpetuall virginity of Mary the mother of Christ.

Two things are considered in circumcision**Cicumcisio faeminarum continetur sub illa masculorum. Signum in soli… masculis erat, pro utrisque tamen faciebat, si sinem & usum ejus spectes. 1. Signum. 2. Res signata, or the end and use of the signe.

Sol. The thing signified or efficacie of the outward signe of p. 161circumcision, was common both to Males and Females; the very institution of circumcision teacheth that; for it was a signe 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,Mariae perpetua virginitas non est fidei a…ticul…s, ideò libenter amplectimur eam sententiam quae jam ab initio inter Christianos videtur invaluisse, ut virgo fu…rit, hoc est, pura à coitu viri non tantum in toto Christi generationis mysterio, quod sanè ut credamus necesse est, sed etiam toto deinceps vitae tempore. Ch…mierus de canone l. 9. c. 9. yet would it not thence …ollow 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 Saviour Christ was borne of her, as the Prophets did foretell. Yet (as Chamier saith well) we beleeve that she continued a Virgin all her life time, for in those things (saith he) which are not properly de fide, we hold the authority of the Church is great, if it contradict not Scripture, or produce no other absurdity. Vide Riveti Apologiam pro virgine Maria▪ l. 1. c. 15.

Helvidius would gather from those words, 1 Matth. 25. untill, and first borne, that Mary after**Quam pertinac…r ludebat Helvid…us in prim…genito Mariae & fratribus Christi … ut negaret perpetuam virginitatem. Chamierus. had Children by her husband: The word till doth not import so much. See Gen. 8. 7. and 28. 15. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture, which first opens the wombe, whether other follow or no.

7. The Scripture is plaine and Perspicuous.

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

It is Perspicuous**Augustinus dicit, nihil ad sidem necessarium obscurè in Scripturis doceri, quin idem …pertioribus locis ali… ex…ice…ur. both in respect of it selfe and us.

1. In respect of it selfe, as appeares.

1. In the things delivered, which although they seeme obscure for their Ma…esty and dignity, yet they carry the light of truth before them,**Verbum Dei co…latum cum lace, anal…gia mult…plex; Lucis est d spellere tenebras, omnia manifestare, ali… lucere no… sibi; luce nihil pu…ius, illustrius, gratius, utilius, faecundius, cae…stis ejus o…ig…, odio hab…tur, saeped malis, est b…num Commune plurium, penetrat sordes sine inquinamento. Spanhemius Dab. Evangel. parte t…rtia Dub. 94. Scriptura se … prof…etur tum formaliter tum effectivè, lumi…sam & illuminantem. I. l. ibid. Esay 59. 21. Jer. 32 40. and 31 31.Isa 59:21Jer 32:40Jer 31:31 therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light. p. 162There are 2 things in Gods revealed will, verbum rei, the word, and res verbi, the mystery. The Scriptures are hard if we looke to the mystery, but not if wee looke to the word; as for example, the Scripture teacheth that there is one God in three persons, the words are plaine and easie; every man understands them; but the mystery contained in those words passeth the reach of man; we may well discerne these things to be so, though we cannot fully conceive how these should be so.

2. In the manner of delivering or kind of stile, which is fitted to the things and persons; shewing the greatest simplicity both in words, either proper or figurative; and in the cleare sence and mos… perspicuous propriety of signification, viz. that one which is called literall and Grammaticall.

2. In respect of us, because the Scripture is to us the principle, meanes and in…rument of faith; every Principle ought to be by it selfe, and in its own nature knowne and most Intelligible, and there being 3 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 cleare light of the Gospell, should be to no purpose, if the Scriptures should not …e plaine in things necessary to salvation.

All difficulty**Difficultas aut à rerum ipsarum natura est, quae percipiuntur, aut ab ipsis percipientibus, aut ab ijs quae intercurrunt media, Re… quae percipi…ntur natura sua intellectu difficiles sunt aut per obs…uritatem, ut res, futurae, aut per majestatem ipsarum, ut mysterium S. Trinitatis. Sic quid Sol… clarius? quid difficilius aspectu? nam heb…scit acies … nostrorum vi r…liorum …llius. A perciprientibus difficultatem esse quis sanus neget, nam res quae sunt Spiritus homo naturalis non pot…st capere A…edijs quae Deus ipse ecclesiae obtulit, id est, à Scriptura, negamus difficultatem esse. lunius. in understanding the Scripture ariseth not from the obscurity of it, but from the weaknesse of our understanding, corrupted by naturall ignorance, or blinded by divine punishment and c…rse; therefore it no more followes from thence, that the Scripture cannot be an infallible and onelyonly rule of faith and life, (because some obscure things are found in it, not understood of all) then that the Bookes of Euclide are not perfect elements of Geometry, because there are some abstruse theoremes in them, which every vulgar Geometrician p. 163can not demonstrate, or that Aristotles Organon is not a perfect Systeme of Logicke, because a fresh Sophister understands not all its subtilties. More distinctly we say that the Scriptures are plaine, and obscure in a threefold respect.

1. They are plaine and easie to be understood by all men in Fundamentals, and the Speciall points necessary to salvation, as the Decalogue, the Apostles Creed, the Lords Prayer, and the like; unlesse by those whose minds the God of this world hath blinded; if they be obscure in some lesse principall and circumstantiall matters, there is need of interpretation, that the meaning may be more clearely unfolded.

2. A difference of persons is to be considered, either more generally, or more specially.

1. More generally,The fundamentals in Scripture are plaine to the Elect, who are all taught, of God so much as is necessary for their salvation John 6. 45. the least as well as the g…eatest.John 6:45 as they are elect and regenerate, or reprobate and unregenerate; to those the Scripture is plaine and pe picuous; to whom alone it is destinated, and whose minds the Holy Ghost will inlighten 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 perpetuall darknesse and blinded with Ignorance, hypocrisie, covetousnesse, pride and contempt of divine learning, even seeing they see not Psal. 36. 3. Esay 29 9. Jer. 5. 21. Esay 6. 9. 2 Cor. 3. 14. there is a vaile over their hearts, 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy, the Scriptures were not understood, because they preferred a lye before the love of the truth. 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they shewed 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 easie 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 in a Trades-man and Husband-man, yet it is p. 164an … Rule to every one in his Vocation.

2. Of capacities and wits, for every one hath his measure of gifts; so among Ministers, some understan… 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 prophesies and predictions of Christ and the times of the Gospell, so in the Mysteries of the Revelation the exposition rather of moderne Interpreters then Fathers is to be received; because in our times not theirs, there is an accomplishment of those Prophesies, and many things were more clearely knowne by them in those dayes, the Ceremonies, and Types of Moses his Law were better perceived by the Jewes then us.

God the Author of the Scripture could speak perspicuously;In the first times of the Church, there were no commentaries upon the Scriptures, the Fathers read them without, and yet then the Scriptu…es were nnderstood. Origen (who lived 200 years after Christ) was the first that wrote any Commentary upon Scripture. The pure Text of Scripture was ever read to the people, and never any Commentaries, and yet was understood by them. Apoc. 1. 3.Rev 1:3for he is wisdom it selfe; and He would speake so because he caused the Scripture to be written to instruct us to our eternall salvation, Rom. 15. 4. and he commands us to seek in the Scripture eternall life.

We do not account the prophecy of Esay touching Christ, which the Eunuch read, to be a dark and obsure prediction; but wee know it was cleare and plaine 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 every one which readeth (with humility and invocation of God) the Booke of the Apooalypse, the obscurest **Solet obscuritas lectores absterreve: quo modo ajunt olim quendam dixisse Authorem obscur…m à se rem…ventem. Tu non vis intelligineque ego te intelligere.and hardest Booke to understand of all other, blessednesse is promised, which when it cannot be…all to any that understandeth p. 165nothing, it is manifest that the promise of blessednesse includeth a warrant of understanding of it, so much as is necessary to salvation.

We affirme that many placesaaEspecially in Genesis, Job, Canticles, Ezeck. Daniel, and the Revelation. In regard of the manner of writing, there are many obstruse phrases in Scriptures, as divers Hebraismes, which pe…haps we…e familiar to the Jewes, but are obscure to us. in the Scripture are very obscure, and that either from the obscurity of the things, as in the Prophesies of future things, the event must interprete them, as Daniels Prophecies of the foure Monarchies were in times past very darke, but easier since when all things were fulfilled; so the comming of Antichrist in the new Testament, drew the Fathers into divers opinions; so even yet there are many things obscure in the Revelation bbThe …0 Chap. especialy Camierus de Canone l. 15. c. 4.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 breedes a difficulty, as I and the Fathers are one, the Arrians 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 Ezechiel. 3. Some places are obscure from the ignorance of ancient Rites and Customes, as that place,Plato, Aristotle, Euclid, have their nodos, and the Scriptures have their foreign, 2 Pet. 3. 16. in them are darke sayings Psalme 78. 2. Riddles, Ezek, 17. 2. Parables, M…t. 13. 35. Mysteri…s, Mat. 4. 13. Mr. Greenhill. That is a very difficult place, 1. Cor. 3. 15. See Laurentius, Augustin saith thisis one of the places of which Peter speaketh, 2 Pet. 3. 16. and that Heb. 6. 4. 1 Pet. 3. 19. the last, Luther saith, is one of the obscurest places in the new Testament. Vide Tarnovium in exercitat. Bib. & Cameronis Myroth Evang.2 Pet 3:16Ps 78:2Matt 4:131 Cor 3:15Heb 6:41 Pet 3:19 1 Cor. 15. 29.**See Laurentius and D. Featly on the place, in the last large, Annotations on the Bible. of Baptizing for the dead is diversly explained by interpreters, both old and new. There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custome of some who Baptized the living for the dead. Piscator & Bucane say the custome of the ancient Church is noted here, who Baptized Christians at the Graves, that so it might be a symbole of their beliefe 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 thinkes by Baptizing is understood p. 166the … of washing the bodies before the Buriall. Andreas Hyperius sheweth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae, Estius, and Dr. Hall on the hard places, of Scripture Divers rea…ons may be rendred, why God would have many things in the Scripture obscure and difficult.

1. To make us deligent both in Prayer to him,Augustinus de Doctrina Christina. lib. 2. c. Sexto. Ita Scriptu…as dicit a Deo temperatas, ut locis ap…ti…ribus fa…i … fasti…ia de…er ge…e…tur. Idem Augustinus ait, nos aper…s Scripturae locis pas…i, obscuris exer…eri. to open to us the meaning of the Scriptures, and likewise in Reading, Meditating, Searching and Comparing the Scriptures.

2. To remove disdaine from us; we quickly slight those things that are easily.

3. That we might more prize Heavenly truths gotten with much labour.

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 travell, the harder places may be opened to the people.

Heare the Lamb may wade, and the Elephant may swim, saith Gregory. The Scriptures have hoth milk for Babes and strong meate for men, saith Austin.

It is a note of a learned Interpreter, that the benefit of knowing the prophecies concerning the Church,Apo…. 5. 1. 4, 65. M. Burroughs on …6 of Isaiah v. 10.Isa 5:10 Christ before hee was slain had it not so as Hee had after his death; it was the purchase of the Blood of Christ to have those things opened.

We doe no… therefore hold, that the Scripture is every where so plaine and evident,Bellarm. l. 3. de verbo Dei c. 1. that it needs no interpration, as our adversaries do slander us, and here they fight with their own shadow. We confesse, that the Lord in the Scriptures hath tempered hard and easie things together. But this we affirm against the Papists: first that all points of Faith p. 167necessary to salvation, and weigh…y matters p…rtaining to Religion are plainely set forth in the Scriptures. 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned, notwithstanding the hardnesse of some places, which in time also using the meanes they may come to the understanding of.

Therefore I migh save that labour in answering the Arguments of our adversaries, since they are of no force against us, not 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,Psal. 19. 9. & 119. 115. 2 Pet. 1. 19.Ps 19:9Ps 119:1152 Pet 1:19 when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse, which it would not if it selfe were obscure.

Bellarmine answereth, that those places are not to be understood of all the Scripture, but only of the Commandements: 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 minde when they are understood. But the Apostle Peter speakes 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 119. Psal. 130, doth not speake of the precepts alone, of thy words by which is signified the whole ccGenebra…dus testatur aliqu…s de tota Scriptura locum interpretari, nec l…quitur de nostris, sed aut suis, aut antiquis, Hieronymus quidem a partè est …jus opinionis, & Lyranus, & alii …ulti. Whitakerus.Scripture; in the 19 Psalme, David speaketh of the word of God in generall, which he ador…eth 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 Feare of the Lord, it is so called metonymically because it teacheth us the Feare and Reverence of the Lord, hee saith this p. 168Doctrine is perfect, converts the soule, and makes wise the simple, therefore he understands the whole Scripture the mistresse of true and perfect wisdome. Secondly, it is called a light because it hath light i… it selfe, and because it il…ightneth others unlesse they be quite blind or willingly turn away their eyes from this light.

Thirdly, if the Commandements bee easy, the rest of the Scriptures is likewise as the Prophets and Historicall Books, being but commentaries and expositions of the Decalogue.

That evasion of the Papists will not serve their turnes, that the Scripture is a light in it selfe, but not quoad nos (as if the Scripture were a light under the bushell) for that the Scripture is light effective as well as formaliter, appeares by the addition, giving understanding to the simple. It was a smart answer,M. Durant. which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity, and now revolted;Dr. Halls peacemaker, sect. 15. when she pretended the hardnesse of the Scripture; why, said he Madam, what can be more plaine then Thou shall not commit adultery?

The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture.

2 Pet. 3. 16. Peter saith there, Ob.that in the Epistles of Paul there are foreign some things hard to be understood, which they that are unlearned and unstable wrest, as they doe also the other Scriptures unto their own destruction.

First,Sol. Peter re…traineth the difficulty of Pauls writings to that point himselfe presently 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 d…pendeth not principally on the sharpenesse of mens wits, or their learning, but on the Spirit of God which is given to the simple that humbly seek it by Prayer; therefore though the whole p. 169Scripture 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 errour and abuse of the Scripture, to be the unstability and unlearnednesse of such as deale with them, cannot thereby be understood to speake that of the body of the Church and of the people.

Laurentius in his Book intitled, S. Apostolus foreign, hoc est, explieatio locorum difficilium in Epistolis Paulinis, reckons up 40 hard places in Pauls 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,8 Act. 31. for which they alleage Psal. 119. 18. the Evnuch, and Luke 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 Gods 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 Luke 24. 45. for by that abuse of the place, they may wring the reading of the Scriptures from all men▪ even Ministers or 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 Ministery in the world, which was the Apos…leship. The cause o… 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 p. 170must needs be understood comparatively that they did not cleerly▪ paricularly, and sufficiently know them. For that place in the 8^th of the Acts, it is to be understood comparatively, viz. that a man faithfull and already gained to the truth, as this Eunuch was, cannot understand the Scriptures by the bare reading of them, so well and throughly as when he hath one to expound them. The Lord which helped the indeavor of the Eunuch searching the Scriptures by sending of Philip, will never suffer those which seek him in carefull reading of his word, to goe away ashamed without finding that which they seeke for, in directing unto him some lawfull & sufficient ministery to instruct him by. The mystery of the Gospell 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 busie himselfe in reading of it.

The multitude of Commentaries**There was a time when the Scriptures were read without Commentaries, and there was a time when they were hardly understood with Commentaries Dr. Ames. was not so necessary (because the Scripture might have beene 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 Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset.

Secondly, These Commentaries are publisht, that the Scriptures may better and more easiely be understood.

3. The Papists confesse that the Articles of the Apostles Creed being necessary for all, are easie; Yet there are many commentaries of the Ancients upon the Creed, as Ruffinus, Augustine, Cyrill, Chrysostome, Chrysologus; and of Papists also.

Some Scriptures are hard for the matter which they handle,Cartwrights Letter to Mr. Hildersham, for the Study of Divinity. as are the Books of Daniel, Ezechiel, Zachary; or throng of much matter in few words, as are in the Old Testament the Poeticall Books, wherein no doubt the verse hath caused some p. 171cloud, and amongst them the Proverbs from the tenth Chapter, and the Prophesie of Hosea.