Church 2. We grant that the Apostâ—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 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 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 firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th 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 onely 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 onely 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 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 be 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. 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 onely 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 Bellarmine and Maldonate 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 To 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 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 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 onely 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. 2. 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 Or 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 which were not true if any doctrin was necessary to salvation not revealed by the Prophets and Apostles 2. The Prophets 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 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 onely 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 onely Mathew 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he Preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. John 20. ult whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternall salvation followeth Bellarmin saith John speakes onely 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 onely of the Miracles sufficeth not to obtaine Faith or Life The question betwixt the Papists and us is de ipsa doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They 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 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 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 Church 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 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 onely 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 â—ull publishing of the Gospell Universall Traditions which are delivered to the whole Church to be kept as the observation of Easter Whitsontide and other great Feasts Particular which is delivered to one or more Churches as in the
as many wives as they would Doctor 〈◊〉 Preface to New-mans Concordance * The Generall view of the Holy Scriptures * Sancta sanctè Mr. Gregory in his Preface to observations upon some passâ—ges of Scriptuâ—e * 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 divinâ—â— Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae pâ—enitudinem Et vae Heâ—mogeniâ—i â—i quid ijs quae scripta sunt vel de traâ—at vel adijciat Rainoldus 1â— Thesi Deut. 4. â— and 12. 32. De Scripturae plenitudine perfectione quid sentiat Maldonaâ—us vide ad Joan 7. 4. 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 â— 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 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 suffiâ—cientia parâ—â—um ad quam ordinatae sunt 〈◊〉 verò Scriptura est sufficiens essentiali sufficientia per Libros singu los fusa Jun. Animad in Bellarm. Controv Primae capite quarâ—â— 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 Sexâ—ae Stapletons Sâ—rrariâ—â— 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 Perinde sunt ea quae ex Scripturis colliguntuâ— atque ea quae scribuntur Nazianzen Catholici in perfectione Scripturae Papistae â—n imperfectione totius causae id est omnium controversiarum de Religiâ—ne proram puppim constituâ—nt Câ—aniâ—rus â—â—m Primâ— de canone lib. Octavo c. primo 1 Cor. 10. â— 2 3. Math. 8. 11. Lu 19. 9. Gal. 3. 7. 8. 29. Rom. 4 15 16. 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. John 1. 18. and 3. 12. Esay 61. 1. 2. Heb. 1. 1 and 2. 3. Act. 1. 3. Matth. 11. 25. 27. Matth. 22. 32. John 5. 46. Luke 24. 44. 45. * 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 * 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 â—uo genere cui nihil in eo genere aut addi aut diminui potest Psal. 19. 8. the Hebâ—ew word signifieth that perfection cui nihil deest 2 King 5. 8. 1 Tim. 6. 11. * Salus nostra Christus est salutis via fides viae â—ux Scriptuâ—a Raynoldâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is tâ—ken collectivè not distributivè Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret eo fortâ—us futurum argumentum nostrum nâ—m si pâ—rtes singulae sufficerem tum multo magis omnes Chamierus * Nul'us Papista aptè plenè huic argumento unquam respondit aut respendâ—bit Whitakeâ—us * Is not the Scripture said Hawkes the Martyr sufficient for my salvation yes saith one of Bonners Chaplainâ—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 Martyâ—ol Episc. Dav. de Judice Controvers c. 5. * Minima veritatis particula in Scripturis continetur Charronaeus * Bellarm. de verbo Dei l. 4. c. 3 Rhemists annotat â—n John 21. â—ect 3. and annotat in 2 Thessâ— 2. 16. and annotatâ— in Act. 15. sect 3. and in Apoc. 〈◊〉 sect 1. * Assâ—rimus in Scripturis non contineri expressè totam doctrinam necessariam sive de fide sive de moribâ—s proiâ—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 veterâ—s novi Testamenti nec non traditiones ipsas tum ad fidem tum ad mâ—res pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in ecclesia catholica conservatas part pietaâ—is affectu ac reverentia suscipit ac veneratur Tridentiva synodus sess 4. Sect. 1. * Bellarmine hath a whole Book de verbo Dei nâ—â— spripto of the word of God unwritten * 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 onely manner of delivering by word and relation onely 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 Iâ— Matth. 15. * 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 * 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 Symbâ—lo
name at least thrice saying I John Chap. 1. 9. 21. 1 2. 22. 8. whereas in the Gospell he never maketh mention of his name there he writes the history of Christ here he writes of himself and the Revelations declared to him Thirdly in the last Chapter are five testimonies heaped together v. 5 6 7 8. 1. Of the Angels 2. Of God himselfe the Lord of the holy Prophets 3. Of Jesus Christ behold I come shortly 4. Of John I John heard and saw all these things 5. The protestation of Jesus Christ vers 18. Fourthly the matter of the Booke doth convince the authority thereof seeing everywhere the Divinity of a Propheticall spirit doth appeare the words and sentences of other Prophets are there set downe part of the Prophesies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greeke and Latine ascribe this Booke to John the Apostle Theophylact Origen Chysâ—stome Tertullian Hilary Austin Ambrose Irenaeus To deny then the truth of this booke is contra solem obloqui to gainsay the shining of the Sunne it selfe The Chyliasts abuse many testimonies out of this Booke but those places have been cleared long agoe by the learned as bearing another sence See Dr Raynolds conf with Hart Chap. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingenuously he knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetan at the end of his Exposition of Jude confesseth that he understands not the literall sence of the Revelation and therefore exponat saith he cui Deus concesserit It consists of 22 Chapters the best Expositors on it are Ribera Brightman Pareus Cartwright Dent Forbes Mode Simonds 1. The Scriptures written by Moses and the Propheâ—s sufficiently prove that Christ is the Messiah that was to come the old Testament may convince the Jewes which deny the new Testament of this truth John 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 Chapter of Esay is a large history of his sufferings We have also another Booke or Testament more clearely witnessing of Christ the Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiasticall and false Canon follow CHAP. V. SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Bookes of the old Testament as the Jewes doe those of the new as if they had proceeded from the Divell Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Bookes called by us Aprcrypha i. hidden doe belong to the old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue whatsoever Scripture 1. is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeale and confirme their doctrine by it that is Canonicall and of equall authority with the new Testament But the holy Scripture of the old Testament is divinely inspired 2 Tim. 3. 16. where he speakes even of the Bookes of the old Testament as is gathered both from the universall all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the new Testament was published 2. Christ speakes not to the Scribes and Pharisees but to the people in generall to search it John 5. 39. this famous elogium being added that it gives testimony of him and that we may finde eternall life in it 3. Christ and his Apostles appeale to it and confirme their doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. 17. 11. 20 43 26. 20. the new Testament gives testimony of the old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiasticall Canon which is also called the second Canon followeth to which these Bookes belong Tobit Judith first and second of the Machabees Wisdome Ecclesiasticus Baruch Additions to Daniel and Hester for these neither containe truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custome they were called Canonicall yet properly in the Church they are distinguished from the Canonicall by the name of Apocryphall The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphall the third and fourth Booke of Esdras the prayer of Manasses the third and fourth of Machabees as Thomas Aquinas Sixtus Senensis Bellarmine and so the Councell of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is whether those seven whole bookes with the Appendices be Sacred Divine Canonicall We doe not deny but many of these especially Wisdome and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonicall and of infallible truth out of which firme arguments may be drawne that we deny Those Bookes which the Jewes of old and the reformed Churches now reckon for truely Canonicall in the old Testament are received all even by our adversaries for Canonicall without any exception 2. for the Canonicall Bookes of the new Testament there is no controversie between us and so far we agree but in the old Testament whole Bookes are reckoned by them for Canonicall which we hold Apocryphall The reason why these Bookes at first were added to holy writ was this the Jewes in their later times before and at the comming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Jerusalem and the holy Land others were Hellenists that is the Jewes of the dispersion mingled with the Graecians These had written sundry bookes in Greeke which they made use of together with other parts of the old Testament which they had in Greeke of the translation of the 70 when they now understood not the Hebrew but the Hebrewes received onely the 22 Bookes before mentioned Hence it came that the Jewes delivered a double Canon of Scripture to the Christian Church the one pure unquestioned and Divine which is the Hebrew Canon the other in Greeke
time of Austin fasting on the Sabbath day which was kept only at Rome Necessary Traditions 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 wiâ—h a defect as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan which was the Sonne of Aphâ—xad but it is reckoned in Luke in Christs Genealogy not in the old Testament therefore there is a defect Sol. Luke reckons it according to the vulgar opinion of the Jewes 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 prejudicâ—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 Religion was preserved for 2000 yeares from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Sol. By the like reason I might argue that Religion was long preserved not onely 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 Secondly it is false that Religion was preserved all that while by ordinary Tradition onely 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 Ob. 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 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 onely 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 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 guilefully 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 â—oundeth in their fond fantasie againâ—â— 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 plâ—ces that the reader may not so easily like of Traditions unwritten here commended by the Apostle they translate 〈◊〉 â—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 whereas it is plainly testified that the Old Testament containeth a perfect rule of the doctrine of salvation the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly it appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise againe from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seeme strange that this was the summe of all which the Apostle taught at Thessalonica where 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 Fourthly 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 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 doe commonly abuse the name of Tradition which signiâ—ieth properly a delivery or a thing delivered for such a matter as is delivered onely 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 onely 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 therefore we use these words Ordinances or Instructions Institutions or the doctrine delivered all which being of one or neere sence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and 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 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 dâ—crees but the Lords given to the Church to keepe onely 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 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 1. Signum 2. Res signata or the end and use of the signe Sol. The thing signified or efficacie of the outward signe of circumcision 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 yet would it not thence â—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 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 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 Maâ—esty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light There 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 mosâ— 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 inâ—â—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
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
them for exercising themselves therein he writes to Laeta and Gaudentia and shewes them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio The Apostle would not have commended this in Timothy 2 Tim. 3. 15. that from his childhood he knew the holy Scriptures nor noted it to the praise of his grand-mother and mother that they had trained him up so if he had not known that the holy Scriptures are so plaine that even a child may be able to understand them What may we judge of the other easier bookes when the holy Ghost would have the Revelation the obscurest booke of all the Scripture to be read Revel 1. 3. The people tooke occasion of erring and blaspheming from the humiliation of Christ many abuse preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publiquely because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to read the Scriptures with greater devotion 2 Pet. 3 14 15 16 17. 3. This is common both to the Ecclesiasticall persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiasticall men did oftner fall into heresies and blasphenies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry Ob. The Papists further object that the Hebrews did not permit young men to reade part of Genesis Canticles Ezekiel Sol. First we must know the reading of those Scriptures non ablat am hominibus sed dilatam fuisse was not taken away from them but delayed onely Secondly this tradition concerning the age of men did drive away as well the Ecclesiasticke as the lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the vulgar and mother tongues of each nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandement and will of God revealed in Scripture he hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. John 5. 3. He speaks not to the Scribes and Pharisees but to the people in generall they must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all John 20. 31. Rom. 15. 4. 3. Those are commended which did read the Scripture as the Eunuch 8 Acts 22. the Bereans Acts 17. Acts 11. and dispraised which neglected it as the Israelites Hos. 8. 12. they are pronounced blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter 2 Pet. 1. 19. are those which pretend to be his Successors 4. From the fact of the Apostles who as they publiquely preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romanes Corinthians Galathians Ephesians were written to the people therefore to be read by them One Epistle of John was written to Gaius a layman another to the elect Lady Timothy from the Cradle was versed in the Scripture 5. From the profit and necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9 they are directed by them as most faithfull counsellers in in all their waies Psal. 1. 19. 24. they are armed by them against the fiery darts of Satan Ephes. 6. 16. One seeing a youth reade the Scriptures said it was never well since such were permitted to turne over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous consent of all the Fathers Chrysostome and Jerome especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publiquely read in their Ecclesiasticall Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councell of Nice that no Christian should be without a Bible in his house And the Jewes at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeale to the Law and the Prophets without the name of the Author Booke or Chapter because they knew the Bible text to be familiar to the Israelites In an unknowne tougue they cannot profit the people ergo they ought to be translated into a tongue known to the people 1 Cor. 14. the Apostle in divers verses treateth of this subject V. 6 7 19. He saith all things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith that he had rather speak five words be understood then 10000 words in an unknown tongue Those arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Gratius l. 3. de veritate Relig. Christ. the new Testament was translated into divers vulgar Tongues the Syriacke Arabicke Aethiopicke and Latine which versionâ— are yet extant and differ not mainly from the Greek In the elder purer times the Scriptures were translated into innumerable yea into all Tongues usuall amongst men See Gregories preface to the notes on passages of Scripture The plain and usuall words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from husbandry and houswifery from the flock and the herd shew that the Scriptures were written for the capacity and understanding of the unlearned John 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to doe or else they reade it as other bookes not with such respect to it as the greatnesse of its Authour deserveth I meane with a desire and purpose to believe and obey all that they finde there which must needs be the duty of those that confesse
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— 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 are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—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 iâ— it fall on the ground they fast for a whole day The Turke writâ—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 Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect 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 1. Absolutely in it selfe 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 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 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 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 many as suâ—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 Fundamâ—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 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 onely 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 the 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 onely 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 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
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. 2. 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 onely 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 surceaâ—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 7th 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 onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th 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 9th 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 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 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 1. The Apostle teacheth that the Scriptures are able to make a man wise to salvation therefore there needeth no further counsell nor direction thereunto but out of the Scriptures 2 The Scriptures are able to make the man of God that is the Minister of the word perfect and 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 onely 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 ends viz. to teach sound doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore muchâ—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 Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 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
1. p. 74 Preaching whether it be divinely inspired as well as the word written l. 1. p. 25 Predestination what it is l. 3. p. 4 5 Predictions the truth of the Scriptures predictions proves it to be of God l. 1. p. 14 15 The difference betweene the predictions of the true Prophets and those of the Heathen l. 1. p. 15 Prescience what it is in God l. 2 p. 67 Properties of the Scripture l. 1 p. 130 to 171 Proverbs why so called and who best expounds them l. 1. p. 55 56 Providence that there is a Providence l. 3. p. 125 What providence is the extent of it l. 3. p. 125 126 The kinds of it l. 3. p. 127 128 The degrees and parts of it l. 3 p 128 129 Psalmes how called and divided by the Hebrews l. 3. p. 54 55 The chiefest part of Scripture and often quoted in the new Testament ibid. Who best interprets the Psalms ibid. Pure the Scripure is pure and holy l. 1. p. 136 137 138 R RAine what it is the usefulnesse of it l. 3. p. 50 51 52 Rainbow the cause of it and what the colours in it signifie l. 3. p. 52 Reading all are commanded to read the Scriptures l. 1. p. 32 33 What reading of the Scriptures is l. 1. p. 35 36 It may be the instrument of regeneration ibid. How the Scripture is to be read l. 1. p. 36 37 The Papists will not suffer the Scriptures to be read by the people l. 1. p. 303 Religion not a humane invention l. 2. p. 131 Reprobation what and the object of it l. 3. p. 10 Reveale God reâ—â—aled his will three waies to our fathers l. 1 p. 7 8 We must now expect no further revelation l. 1. p. 65 Revelation why so called l. 1. p. 81 The subject of the Booke it is Canonicall l. 1. p. 81 Difficult l. 1. p. 82 83 Who best interpret it l. 1. p. 83 Rivers their originall and use l. 3. p. 59 Romans that Epistle is an Epitome of Christian Religion l. 1. p. 73 Who best interpret it ibid. How we may most profitably read it l. 3. p. 11 Rule the Scripture is the rule of faith and life l. 1. p. 132 133 134 Ruth why so called and who best expound it l. 1. p. 50 S SAmuel why so called and who best expounds both books l. 1. p. 50 51 Scripture the rule of Divinity l. 1. p 7 The rule of faith and life l. 1 p. 132 133 134 VVhy it is called Scripture and the divers Epithites given to it l. 1. p. 8 The authority of the Scripture l. 1. p. 8 to 25 The description of Scripture l. 1. p. 11 It was no device of mans brain l. 1. p. 25 It hath its authority from it selfe not the Church l. 1. p. 25 to 31 The Scriptures are to be read by the common people l. 1. p. 30 to 35 It crosseth humane wisdome l. 2. p. 14 VVho contemne and unreverently handle the Scriptures l. 1. p. 39 40 41 What parts of Scripture have been questioned l. 1. p. 65 66 75 79 80 Some titles and Subscriptions are not part of Scripture p. 66 Whether any bookes of the Scripture be lost l. 1. p. 116 117 Sea the largenesse and usefulnesse of it l. 3. p 60 to 63 Sence of Scripture what it is l. 1 p. 171 172 173 Septuagint Translation l. 1 p. 96 97 Ship the materials and uses of it l. 3. p. 65 Simple God is most Simple l. 2 p. 26 27 Soule its excellency l 2. p. 10 It is Immortall l. 3. p. 117 118 Spirit God is a Spirit l. 2 p. 23 24 Consectaries of it l. 1. p. 25 26 Starres their nature and usefulnesse l. 3. p. 74 Sunne the name nature and usefulnesse of it l. 3. p. 70 71 Syriack Translation l. 1. p. 98 T TEmptation how Gods temptations and Satans differ l. 3. p. 112 Testament why the Scripture is called a Testament l. 1. p. 34 The Scripture is distinguished into the books of the old and new Testament l. 1. p. 44 The Bookes of the old Testament were written in Hebrew ibid. Of the new in Greek l. 1. p. 62 63 The Books of the old Testament how divided l. 1. p. 45 47 The new Testament how divided and who best expounds it l. 1. p. 62 The number of the Bookes both of the old and new Testament l. 1. p. 46 Theology what it is l. 1. p. 2 Thessalonica the chiefe City in Macedonia l. 1. p. 74 Who best interprets the Thessalonians ibid. Thunder what it is l. 3. p. 45 A great worke of God and the use of it l. 3. p. 45 46 47 Timothy what it signifieth who best interprets both the Epistles l. 1. p 74 Titus what it signifieth like the first to Timothy who best expounds it ibid. Traditions what they signifie l. 1. p. 150 151 153 The severall kinds of them p. 155 Reasons against the Popish Traditions l. 1. p. 153 154 The Papists arguments for Traditions answered l. 1 p. 158 159 160 Translate the Scriptures ought to be translated into vulgar tongues l. 1. p. 33 34 Vulgar Translation is very faulty l. 1. p. 122 123 124 Trees their nature and usefulnesse l. 3. p. 68 to 71 Trees of life and of knowledge of good and evill why so called l. 3. p. 122 123 Trinity There are three distinct Persons in the Trinity l. 2 p. 126 to 132 True The Scripture is True and certaine l. 1. p. 131 132 God is True l. 2. p. 94 95 96 97 V VErsion The severall Versions of Scripture l. 1. p. 94 95 96 Vertues what in God and man l. 2. p. 78 79 Vulgar whether the Vulgar Latine be Authenticall l. 1. p. 122 123 It is very faulty l. 1. p. 123 to 127 W WAter the use of that Element l. 3. p. 36 37 Will what it is and what in God l. 3. p. 68 69 Winds are a great worke of God l. 3. p. 53 54 Wisdom what it is God is most wise l. 2. p. 64 65 66 Word why the Scripture is called the Word and why the Word of God l. 1. p. 8 Works the Workes of God divided l. 3. p. 1 2 Wrong sin wrongs God divers waies l. 2. p. 75 76 Z ZEchary why so called and who best expounds it l. 1 p. 61 Zephany why so called and who best expounds him ibid. FINIS * Quia de advisamento â—ssensu consilij nostri pro quibusdam or duiâ—s urgentibus negotijs nos Statum dâ—fensionem Regni nostri Angliae Ecclesiae concernentibus â—uoddam Parliamentum nostrum apud Civitatem Westmonasterium tertio die Novembâ—is proximo teneri ordinavimus Jer. 7. 25. and 35. 15. * Those Gentlemen of the House and others that live neere Westminster may heare 500 Sermons yearly at least one every Morning and foure every Sabbath Foxe in his Booke of Martyrs Speeds Chronicle Chap. 24. p. 858. * Jer. 9. 3. Jude 3. v.
these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practice it with obedience Reading the Scripture is a rehearsing out of the booke such things as are there written barely without any interpretation It is to be done publikely as it was in the Synagogues of the Jewes who had the reading of the Law and Prophets amongst them the Prophets were read in their eares every day saith Paul and after the lecture of the Law and the Prophets in another place We honour God more by a publique then a private reading of it 2. Privately the godly Jewes of Berea did search the Scriptures and the King is commanded to read in the Law Some good Divines hold that the Scriptures barely read though preaching be not joyned with it may be the instrument of regeneration since the doctrine of the Gospell is called the ministration of the Spirit Psal. 19. the law of the Lord converteth the soule it is so when not preached but the word of God is made effectuall by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bare reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to doe in a right manner we shall attaine true knowledge of the way to Heaven and also grace and help to walke in that way If the Lord should deny to any man the publique helps of preaching and conference yet if that man should constantly reade the word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the truth and attaine saving grace the word would illighten and convert but if God afford publique preaching and interpretation we must use that too as a principall ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sence of it to us Psal. 119. 18. JAmes 1. 5 17. and with a resolution to put in practice that which we learne Jam. 1. 25. Matth. 7. 24. and we shall finde the word read Gods power to our edification and salvation Onely a Spirituall understanding can discerne an excellency in the Scripture Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis 2. Diligently attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greeke word be a metaphor from hunting dogges or from diggers in mines both import diligence It was a solemne speech used in holy actions hoc age The passions of the Martyrs may be read when their anniversarie daies are celebrated Whence the name of Legends Chamier 3. Orderly that we may be better acquained with the whole body of the Scriptures We should reade on in Chronicles and Ezra and other places wherein are nothing but names and Genealogies to shew our obedience to God in reading over all his sacred word and we shall after reape profit by that we understand not for the present though it will be convenient to begin with the new Testament as more plain before we reade the old 4. With faith Heb. 4. 2. The word of God consisteth of foure parts 1. History 2. Commandements 3. Promises 4. Threats All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing onely by the word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise againe at the last day Job 19. 26. 2 All precepts Genes 22. 6. Abraham went doing that commandement though strange 3 All promises as that God could give Abraham when he was 100 yeeres old a seed and posterity which should be as innumerable as the Stars in the Firmament Genes 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13. 17. though unlikely Noab believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Jonah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando severitas Spanhemius or at de officio Theologi 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our owne benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the yeere The number of Chapters while you are reading the old Testament is for the most part three a day and when you come to the new Testament it is but two sometimes where the matter is Historicall or Typicall or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the word of God now understood and so fix it in our minds One defines meditation thus It is an action of the soule calling things to mind or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himselfe and is a setting ones selfe seriously to consider in his mind and apply to his owne soule some necessary truth of Gods word till the mind be informed and the heart affected as the nature thereof requires and is the wholesomest and usefullest of all exercises of piety This is to ingrast the word into ones soule to give the seed much earth this is to bind it to the Tables of our heart and to hide it in the furrows of our soules this is to digest it and make it our owne 3. We must apply to our owne use whatsoever things we reade and understand the precepts and examples of the Law to instruct our life the promises and comforts of the Gospell to confirme our faith It serves for thankfulnesse 1. that now we have the Scripture the world was a long time without it it was the more wicked because they had no canon of Scripture We are not like to erre by tradition as former ages have done 2. That we have so great a
part of Scripture and in our vulgar tongue the Martyrs would have given a load of Hay for a few Chapters of St JAmes or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors compare Mollerus on the Psalmes with Austin As the latter thoughts are usually the more advised so the latter Interpreters are generally the quicker sighted All those are to be reproved which contemne or unreverently handle the Scriptures 1. Atheists who impiously oppose the word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Julian the Apostate said of Apollinarius his Booke wherein he defended the Divine truth against the Gentiles Vidi legi contempsi I have seen them I have read them I have contemned them To whom Basil replied Vidisti legisti non intellexisti si intellexisses non contempsisses Thou hast seen and read them but not understood them if thou hadst understood them thou wouldst not have contemned them 2. Papists who 1. Set up Images and Pictures instead of the Scripture the Scriptures they say may teach men errors but may not Pictures 2. Equall the Apocrypha and unwritten verities or rather vanities with the sacred Scriptures 3. Charge the Scriptures with insufficiency and obscurity allow it not to be a perfect rule 4. Make it of no force to binde our consciences unlesse the Pope ratifie it 5. Give the Pope power to dispense with things therein forbidden yea and with oathes and vowes which no Scripture dispenseth withall 6. Teach that the vulgar Latine is to be received as Authenticke 7. Wrest and turn it which way they please Esay 28. 16. Cardinall Bellarmine in praefat l. de Summo Pontifice Baronius say that by precious and corner stone in this place the Pope of Rome although lesse principally is meant who is a stumbling stone to Hereticks and a rocke of offence but to Catholicks a tried precious corner stone yet Peter 1. 2. 6. 8. expoundeth those words not of himselfe but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep would inferre the Popes universall dominion Baronius from the Acts kill and eate Psal. 8. 6. under his feet that is say they of the Pope of Rome Sheep i. Christians Oxen that is Jewes and Hereticks Beasts of the field i. Pagans Fowles of the ayre i. Angels Fishes of the Sea i. soules in Purgatory They have Tapers in their Churches in the day time because Christ saith I am the light of the world or because they had such at midnight Acts 20. 8. where Paul preached This is the great fault of the Schoole Divines that they handle Paul and Aristotle Suae curiositati litantes potius quam pietati so that he is counted most learned amongst them who dares to seeke and presumes to define most things out of the Scripture What distinctions orders degrees and offices doe they make of Angels what curious questions doe they raise what use would there have been of sexes if Adam had not sin'd whether Christ should have been incarnate if there had been no sinne and infinite such like The Schoole men perverting the Scriptures have prophaned Divinity with Philosophy or rather Sophistry and yet are called Schoole Divines when they are neither Schollers in in truth nor Divines Behold two Swords Luke 22. 83. therefore the Pope hath two Swords one Spirituall another Temporall 1 Cor. 2. 14. ergo The Pope judgeth of all things and is judged of none The Papils stile the Scripture Regulam Lesbiam nasum cereum Evangelium nigrum Theologiam atramentariam A Lesbian rule a nose of wax the black Gospell inky Divinity Bishop Bonners Chaplaine called the Bible his little pretty Gods book Giford and Raynolds said it contained somethings prophane and Apocryphall The Rebels in Ireland tooke the Bibles threw them into the chanels and cast them into the fire and called it Hell fire and wished they could serve all the rest so But I may say of the Gospell as the French Lady of the Crosse Never dog barkt at the Crosse but he ran mad Contrarationem nemo sabrius contra Ecclesiam nemo pacificus contra Scripturas nemo Christianus Thirdiy The Brownists vainly and idly quote the Scripture filling their margents with many Texts of Scripture but nothing to the purpose and misapply it they alledge those Texts of Esay 52. 51. and Rev. 18. 4. to draw men from all the assemblies of Gods people whither any wicked men doe resort Fourthly The Antinomians or Antinomists who cry down the Law of God and call those that preach the law Legall Preachers and stand for Evangelicall grace the Law is part of Canonicall Scripture and hath something peculiar in it being written with the finger of God and delivered with Thunder and Lightning See Mr Gatakers Treatise on 23 Numb 21. and Mr Burgesse his Lectures on 1 Tim. 1. 8 9. Fifthly Stage-players who jest with Scriptures Witches and others which use charmes writing a piece of St Johns Gospell to cure a disease or the like are to be condemned for abusing the Scripture Per vâ—â—es sacras puta Evang. Johannis orationem Dominicam frequenter cum Ave Maria recitatam Symbolum Apostolicum c. morbos curare magicum est Voetius Sixthly Printers who print the Bible in bad Paper a blind print and corruptly are likewise to be blamed Seventhly the Heathens and Jewes Tacitus cals the doctrine of the Gospell Superstitionem quandam exitiabilem The moderne Jewes call Evangelium aven gilion a volume of lies word for word the iniquity of the Volume The blasphemous Jewes meane I suppose the volume of iniquity Elias Levita in Thishi mentions this Etymologie or rather Pseudologie of the word but P. Fagius abhorred to translate it Scripture arguments are the chiefest to convince an unbeliever Christ by divers arguments John 5. labours to convince the Jewes that he was the Messiah promised 1. John bare witnesse of him vers 33. 2 His works bare witnesse of him vers 36. 3 The Father did beare witnesse of him vers 37. 4 He produceth the testimony of the Scriptures v. 39. They are they which testifie of me Will you not believe John my miracles my word from Heaven then believe the written word If we believe not the testimony of Scripture nothing will convince us though one rise from the dead nor Christ himselfe if hee were here in the flesh and should preach unto us John 5. ult The Lord in executing of his judgements commonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. the lawlesse one He is without Law above Law against Law he abuseth Scripture takes upon him to judge and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8.