as in the place of Deuteronomie is before answered V. Proposition That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue Confuted by their owne Bible 1. IT teacheth that the Scriptures were written to all sorts the bookes of Moses to all Israel Deut. 31. 91 9 22 30 32. So the Prophets Psalmes and Historicall bookes and all these were commended to the Churches keeping Rom. 3. 2. Act. 7. 38. We see in the new Testament some bookes written to noble Personages Luk 1. Act 1. to Ladies 2. Ioh. ver 1. to Bishops and Deacons Phil. 1. 1. to Pastors ouer Congregations Reuel 1. 11. and 2. 3. to old men 1. Ioh. 2. 14. to yong men 1. Ioh. 2. 13 14. yea generally to all the Saints Rom 1. 7. 1. Cor. 1 2. As the generall Epistles of Iames Peter Iohn and Iude do witnesse 2. It teacheth that they were written for the benefit and guiding of all sorts for kings Deut. 17 18 19. Iosh 1. 8. for Elders and Magistrates of the people Deut. 31. 9. and for others to make vse of Pro. 1. 4. 3. It teacheth that the reading searching and attending to them was commended to all sorts without any exception Deut. 30. 10. Iosh 23. 6. Ioh. 5 39 2. Pet. 1. 19. Eph. 6. 17. Reuel 1. 3. 4. It teacheth that they were commanded to be read vnto all sorts Deut. 31. 11 12. Ier. 36. 6 10. Col. 4. 16. 1. Thess 5. 27. and so were read to them Exod. 24. 7. Iosh 6. 34 35. Neh. 8. 2 3. and 2. Chron. 34. 30. Act. 13. 15. and 15. 21. 5. It sheweth vs that they were read of all sorts and neuer reproued for any euill in them as of Iosias 2. Chron. 34. 30. of the noble Eunuch Act. 8. 32. of the noble Bereans Act. 17. 11. of godly women as Lois and Eunice trayning vp Timothy from his child-hood therein 2. Tim. 1. 5. with 3. 15. It is cleare therefore by their owne Bible that all and euery one might reade Scriptures that could and would reade them and that without hinderance The Papists are farre from Moses spirit who wished from his heart that all the Lords people could prophesie Num. 11. 29. But they that do euill hate therefore the light and will not permit people to come vnto it lest thereby their deeds be reproued Ioh. 3. 20. Contraried by Antiquitie S. Augustine l. 3. c. 1. de doct Christ A man that feareth God doth diligently enquire after his will in the Scriptures And in Serm. 55. it is not sufficient that ye heare the Diuine Scriptures in the Church but also in your houses either reade them your selues or else desire some other to reade them and giue you diligent eare thereto The Nicene Synod saith Corn. Agrippa lib. de van Scient decreed that no Christian should be without the Bible in his house Chrysost exhorteth men to get the Bible the most wholesome remedie for the soule if not all yet some part to take the holy bookes into their hands before and after meate at home and not in the Church onely Yea he telleth his hearers that to think Gods Word needlesse cōmeth of the deuill the it was as an infecting Pestilence for the people to thinke that it appertained to men of the Church to reade them and not to others whereas he telleth them that it was much more necessarie for them then for the other See for these his speeches at large Hom. 10. on Gen. 29. Hom. 1. on Ioh. Hom. 13. on Mat. Hom. 2. on 2. Thess Hom. 3. S. Ierome on Col. 3. 16. We see heare saith he that lay people should not haue onely knowledge of the Scriptures sufficiently but aboundantly that so one might be able to teach another many of his writings were written to women as to Paula Epist 8. 9. 10. 12. 14. Eustochium Saluina Demetria Furia Celantia and others commending them for their reading and studie of Scriptures Epist ad Laetam yea he instructed one Laeta how she should bring vp her daughter in holy Scriptures to learne the Psalter thē Prouerbs then Ecclesiastes then Iob and so to go to the Gospels after these the Prophets Moses and Historicall bookes He herein was then no Papist S. Basil regul contract q. 95. It is necessarie and consonant to reason that euerie man learne that which is needfull out of the Scriptures whose Nurse one Macrina taught himselfe the Scriptures from a child Bas Epist 74. Theophylact on Eph. 6. Say not saith he that it belongeth Lib. 5 de curand Graec. affect onely to Religious men to reade the Scriptures for it is the dutie of euery Christian and most of all of such as deale in worldly affaires because they being as it were shaken with a tempest haue greater need of spirituall succour And Theodoret writeth of his times that Coblers Smiths Websters and all kind of Artificers all the women not onely such as could reade but See also Euseb lib. 1 cap. 6. de demonstrat Euangel Semsters Maidseruants and waiting-women Citizens Husbandmen Ditchers Neatheards Woodsetters vnderstood the points of faith and could discourse of them What can be more cleare then this that in former ages from the beginning euery one had libertie to reade the Scriptures for their helpe Socrat. lib. 4 cap 33. were they translated into vulgar tongues into all languages For the truth of this see Aug. de doct Chri. lib. 2. cap. 5. Theodoret in his forenamed Booke Beda Hist. lib. 1. cap. 1. Chrysost Hom. 1. in Iohan. Yea do we not know how Lay men for their diuine Knowledge were chosen to be Teachers in the Church Nectarius a Iudge made Bishop of Constantinople Ambrose a deputie Bishop of Millan with other moe Gainesaid by some of themselues The Rhemists though they hold the false Tenent yet in their Preface before their translation cannot denie the Scriptures to haue bene in the vulgar Languages of diuers Nations as in the Armenian the Sclauonian Gothick Italian French English tongue yea in the Languages of almost all the principall Prouinces of the Latine Church of later times The meere Politicke caution and limitation of the Trent Conuenticle was not deuised in former ages that the Scriptures should not be read indifferently of all men but of such as haue licence Licence to reade holy Scripture was not thought of in the Primitiue Church nor many hundred yeeres after The very translation of the Scriptures aforetimes shew that the godly Translators minded to put Gods Bible into all mens hands without any Popes licence Acosta li. 2. de Chron. Reu. ca. 2. pa. 65. is enforced to confesse that our gracious God hath maruerlously prouided in holy Writ that the most rude reading in humilitie may profit thereby and in chap. 5. speaking by experience I haue seene saith he some men vtterly vnlearned and scarce knowing Latine who haue gathered out of Scripture such profound
are of those things which God hath giuen vnto vs therefore by the Spirit of God can wee know them to be of God And indeed all Scripture being inspired of Gods Spirit who can better informe our knowledge of them then the blessed Inditer and Author of them 2. By the Scriptures themselues which beare witnesse of themselues that they are iustified in themselues Psal 18. 10. that Psal 19. they are all inspired of God 2. Tim. 3. 16. that they are holy Scriptures Rom. 1. 6. the Scriptures of the Prophets Rom. 16. 26. who were guided by the holy Ghost 2. Pet. 1. 20. as also were the Apostles Mat. 10. 20. Mark 13. 11. And Paul telleth vs that he wrote the Commandements of God 1. Cor. 14. 37. III. As their Bible telleth vs that by the Spirit and by the Scriptures themselues we know the Scriptures to be of God so also the same Bible teacheth vs 1. That the testimonie of the Spirit is truth 1. Ioh. 5. 6. and is no lye 1. Ioh. 2. 27. which Spirit of Christ all the Children of God haue Gal. 4. 6. and all that are Christs else they are none of his Rom. 8. 9. 2. That the testimony of the Scriptures are of more credit then the testimony of men for the witnesse of God is greater then men 1. Ioh. 5. 9. And Christ preferred the testimony of the Scriptures before mans testimony yea though a Prophet for he saith he receiued not testimony of man speaking of Iohn Bapt. Ioh. 5. 33 34. and yet he referred himself to the testimony of the Scriptures testifying of him vers 39. Yea he saith that his owne words would not be beleeued if the Scriptures be not belieued ver 47. So that the Scriptures testimony of themselues being the Word of God so the testimony of God are sufficient witnes to take them for the Scriptures of God which whoso refuseth or questioneth the testimony of no men no not of Christ if he were here on earth would be beleeued to make vs to receiue them for Gods Word This their owne Bible doth teach vs. IV. Their Bible doth not onely shew how the Scriptures giue witnesse of themselues thus in generall termes but more particularly informeth vs that the Scriptures doe proue the particular bookes of holy Writ to bee the Word of God Moses witnesseth of his owne writings that he wrote by commandement Deut. 31. 9 19. and what he deliuered was that which was commanded him Exod. 34. 34. All the Prophets witnesse their Prophecies to be of God Esay 1 2. Ier. 1. 2. Ezech. 1. 3. Dan. 10. 1. Hos 1. 1. Ioel 1. 1. Amos 1. 3. Obadiah 1. 1. Ionah 1. 1. Mich. 1. 1. Nah. 1. 1. Hab. 1. 1. Zeph. 1. 1. Hag. 1. 1. Zach. 1. 1. Mal. 1. 1. Iesus Christ gaue approbation to the authoritie of Moses the Prophets and the Psalmes Luk. 24. 26 24. And so the Apostles Act. 26. 22. Rom. 16. 23. not onely in expounding but also by alleaging one where or other some thing out of euery booke as out of Genesis Mat. 23. 35. Act. 7. 3. and 3. 25. Ioh. 4. 5. out of Exodus Mat. 5. 38. and 22. 32. Act. 13. 17 18. Leuiticus Rom. 10. 5. Mat. 5. 38. Numbers Ioh. 3. 14. and 6. 31. Deuteronomy Mat. 4. 4 7. and 5. 31. or 7. 37. Ioshua Act. 7. Heb. 11. 31. Iam. 2. Iudges Act. 13. 20. Heb. 11. 32. Ruth Mat. 1. 2 3 12. Samuel Kings and Chronicles Mat. 1. 2 3 6 7. and 12. 3 42. and 23. 35. Luk. 4. 25 26 27. Act. 13. 21 22. Rom. 11. 3. Heb. 11. 32. Iob Iam. 5. 11. Psalmes the whole book Act. 1. 16 20. and parts thereof Mat. 13. 35. and 21. 16 42. Prouerbs Rom. 12. 26. Iam. 4. 6. Heb. 12. 6. Esay Mat. 21. 5 13. Ioh. 12. 38. Ieremy Mat. 27. 9. Ezechiel 2. Cor. 6. 18. Reuel 4. 7. and 20. 8. Daniel Mat. 24. 15. So might I goe thorow all the small Prophets but that whole booke of the Prophets is approoued Act. 7. 42. And all the Scriptures of the old Testament are called by Saint Paul the words of God Rom. 3. 2. and are confirmed in particular as the rest as Hosea Mat. 9. 13. and 12. 7. Ro. 9. 25 26. Ioel Act. 2. 16. Ionas Mat. 12. 40. Amos Act. 7. 43. Micha Mat. 2. 6. Zacharie Mat. 27. 9. Habacuk Rom. 1. 17. Gal. 3. 11. Nahum Rom. 10. 15. Haggai Heb. 12. 26. Malachy Mat. 17. 11 12. Thus the old Testament beareth witnesse to it selfe and the New also to the Old so doth the Old to the New foreshewing what in the New is reuealed besides the record it beareth of it selfe For Iohn telleth vs that his writings are the truth of God Ioh. 19. 35. Reuel 1. 1. Saint Paul that his are the commandements of God 1. Cor. 14. 37. Saint Peter confirmeth the authoritie of all Pauls Epistles 2. Pet. 3. 16. And thus must we thinke of all the Apostles writings as the diuine truth of God because they were all led by the same Spirit Ioh. 15. 26. into all truth Ioh. 16. 13. which called the words of Christ to their remembrance Ioh. 14. 26. which Spirit Christ gaue them and they had receiued Ioh. 17. 8. Neither is it to be doubted but as their words in their Ministerie were the words of God Mat. 10. 20. Mark 13. 11. so were their words written of God also seeing they wrote what they taught as these places shew Luk. 1. 1 3 4. Act. 1. 1. 1. Cor. 15. 1. 2. Cor. 1. 13. Phil. 3. 1. 2. Thes 2. 5. and as before is prooued at large V. Their owne Bible telleth vs that the Word is a lampe and a light Psal 118. 105. 2. Pet. 1. 19. This is spoken of the written 〈◊〉 11 9. Word Now a lampe and a light need no man to point to them that hath eyes to see if the same be before them but they shew themselues to such clearely enough euen so doth the light of Gods Word in Scripture shew it selfe Gods workes shew themselues to be his workes out of themselues Act. 14. 16. He lest not himselfe without testimony Rom. 1. 20. Psal 18. 1. His Psal 19. workes shew him and shew themselues to be his and shall not Gods Word shew it selfe to be Gods Word Is there to a godly man a lesse print of the Deitie in his Word to discerne it then in a very naturall man to discerne his workes Moreouer shall the writings of men discouer their Authors of what profession and learning they be and shall not Gods Word be able to shew it selfe to bee of God For let one man write like an Artist another as a Philosopher the third as a Moralist the fourth as a Statist the fifth as a Diuine No man that is an Artist a Philosopher a Moralist a Statist or Diuine but hee can discerne of all these writings distinctly though hee haue not some to tell him what they bee So let
of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
prepared and he shall find them cleare and easie to be vnderstood in all necessarie points of faith as experience giueth witnesse and euerie true Christian can testifie Lastly if the Scriptures bee obscure then much more the writings of men and if Scriptures bee hard to be vnderstood then much more mens writings For man when he hath written is not at hand to instruct his Reader but is either absent far off or perhaps dead so that hee cannot enforme the Reader of his mind but God is euer the liuing God and both can and doth enforme by his holy Spirit such as in reading his bookes doe reade deuoutly and beg of God humbly his gracious direction Mans knowledge is but in part he cannot certainely foresee all his Readers what they shall be how they will vnderstand him but Gods knowledge is as himselfe infinite and he foreknoweth all that shall reade his booke and thereafter frameth his Word as is best for their profit To conclude therefore let our Aduersaries impute to the Scriptures what they will let them if they will be still so wickedly blasphemous call them a dumb Iudge inkie diuinitie a leaden rule what else the very same and more also may be spoken of mens writings vpon the forenamed reasons what way soeuer they doe weaken the credit of the Scriptures by the very same doe they much more take away credit from mens writings And therefore let them lay all writings aside Popes decrees and Decretals Canons of Councels the writings of Fathers of Schoolemen of Doctors of Priests and Iesuites and other pettie Writers Pamphlets whatsoeuer if the Scriptures be neglected Act. 8. 30. Philip said Vnderstandest thou what thou readest And he said How can I except some man should guide me Answ 1. Here is a Lay-man well exercised and had his liberty without dispensation for money to reade the Scriptures vers 28. which was neuer denyed to any of the Iewish or Christian Church till the times of this Romish Antichrist 2. This place is spoken of a Proselyte a Noucie in Religion one that dwelt not amongst Gods people to heare the Law and Prophets daily read and expounded as they were in Iudea Act. 15. 21. and 13. 15. Will it follow therefore that what was obscure to him was and is yet obscure to others liuing in the bosome of the Church It will perhaps follow among Papists who haue Scriptures read in an vnknowne tongue and are prohibited to haue them translated and freely to be read of all but not else-where 3. This is but one place and that Propheticall too What will they hence conclude One place that Propheticall was not vnderstood of one man a young beginner and that at the first Ergo all the holy Scriptures are obscure to all the people and that for euer In Romish Diuinity a goodly conclusion 4. He vnderstood it after by Philips guiding and beleeued in Christ vers 36. 37. We acknowledge the people to need a guide but let them reade freely as the Eunuch here and where they doubt let them aske their Teachers or let Teachers like Philip goe to them and direct them in reading but take not Bibles from them and burne both them and it as furious Firebrands haue done without all example of any good men from the worlds beginning Luk. 24. 25 27. O Fooles and slow of heart c. Beginning at Moses and all the Prophets he expounded vnto them in all the Scriptures the things concerning himselfe Answ 1. Christ reproueth not simply their ignorance of Scripture but rather their slownesse of heart to beleeue and apply all that the Prophets had spoken 2. Expounding argueth not obscuritie in the Scriptures but want of vnderstanding in the men and yet not that altogether but in some degree or measure 3. The things were not euery thing in the Scripture but that which concerned Christ himselfe touching his suffering and rising againe to glory which being then vnperformed and future were the more obscure euen to the Disciples themselues before their illumination Christs words therefore are proper to those persons and to that time till he had better informed them and not to be applyed to this time when all those things are plainely taught vs by the publication of the Gospell and doctrine of those Apostles and Disciples who therefore receiued miraculous illuminatiō by the spirit that they might preach and write clearely to vs euen to all people of those things Reuel 5. 4. And he to wit Iohn wept much because no man was in Heauen or in Earth found worthy to open the booke and to reade the booke neither to looke thereon Ans 1. This may bee meant metaphorically of some other booke of Gods Counsels and Decrees and if of the Bible yet not of the whole Bible but of the booke of the Reuelation except the Papists will haue Iohn at this time one that neuer had been worthy to open or to reade or to looke into Gods Word What none neither in Heauen nor earth Neuer a Prophet Neuer an Apostle to haue hitherto opened the Bible How then was Moses and the Prophets read vnto the people before Iohn was in Pathmos 2. This speakes not of the obscuritie of the booke but of the vnworthinesse of any saue Iesus Christ to vnloose the seales and to open it vers 9. 3. This is but of one booke and that before it was vnsealed and opened will it therefore follow that all the rest of the books are hard to be vnderstood being all open and none prohibited by God to reade them 2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation Ans 1. Who wil deny this or which of vs holdeth the contrary 2. Here is nothing for the Scriptures obscurity but rather this proueth their plainenes for it speakes of their interpretation accounting holy mens speaking in the Scriptures as they were moued by the holy Ghost to be an interpretation and that not a priuate but a publike interpretation not made of their owne wil or of mans wil but of the will of God as his Spirit led them Mat. 13. 11 36. To you is giuen to know the mysteries c. Expound to vs the Parable c. Answ 1. This place may bee brought as well against the Word vnwritten as written for Christ wrote not but spake the Parable which they desired to haue expounded what will become then of their vnwritten word if that be obscure too Hee that alleaged this against the plainenesse of the written Word much forgot himselfe and his vnwritten word 2. Vnderstanding this of the written Word nothing can be more against themselues for here it is said that it is the gift giuen to the Church to vnderstand the Mysteries of the kingdom of God 3. They desired Christ to expound the parable What then Ergo the Scripture is obscure A grosse conclusion for it was Christs not written but as then his vnwritten Word and a Parable which they vnderstood not
and theirs proper to some onely 2. This place speakes of Traditions written which wee maintaine but they in this question vnderstand traditions beside Scripture or a word not written in the Scriptures how then doth this place helpe them 3 This place doth speake indeed of traditions deliuered by word and by writing but not of diuers traditions as one sort spoken and another sort written but of a diuers way of deliuering the very same traditions for first traditions are but once here named and applied to both Word and Epistle Secondly the word Whether may bee as wel taken coniunctiuely as it is in 1. Cor. 15. 11. 13. 8. Rom. 14. 8. Col. 1. 20. as disiunctiuely and albeit here it be taken disiunctiuely yet it proueth not diuersitie of traditions but the same diuersly deliuered 5. By this place it is cleare that traditions were first by word but will it therefore follow that they were not written The contrary is to bee shewed from the beginning 1. Before the Law the Word was not written but as before is proued it was afterwards written 2. Moses and the Prophets deliuered Gods wil first by word of mouth but afterwards the same was written Thirdly Christ taught by word which afterwards the Euangilists wrote Luk 1. 2 3. Fourthly the Apostle Saint Paul taught by word as other did but Saint Paul telleth vs that he was set apart to teach the Gospell Rom. 1. 1. which he calleth the Word of God 1. Thes 2. 2 13. This Word of the Lord Iesus he onely taught euery where and by him it was spred abroad Act. 18. 11. 19. 10. to which he commended the Church Act. 20. 32. This Word and Gospell spred so farre by him Rom. 15. 19. hee telleth vs was written before in the holy Scriptures Rom. 1. 2. so that he taught not an vnwritten but a written Word and a written Gospell Act. 26. 22. and 28. 23. Rom. 16. 26. 5. The traditions here mentioned first taught by word are written traditions which he calleth in 1. Thes 4. 2. Commandements but these Comandements giuen by word of mouth before after in writing to them hee here setteth downe vers 3. 4 5 6 10 11 12. yea what letteth to vnderstand these traditions by word to bee those things which in the 5. verse of this chapter he saith He remembreth them of set downe in vers 3. 4 If so then are these traditions written and not now vnwritten though at the first taught by word 6. Though it were granted that the traditions taught by word were not all written by the Apostle then in neither of these Epistles I demand first how can they be able hence to proue that neither he elsewhere nor any other Apostle wrote them but that they remaine to this day vnwritten Secondly how can they tell what these were if they be not written Thirdly how are they able to proue that these traditions not written and taught by the Apostle are their Popish traditions which they stand for Three necessarie questions vnresolued hitherto 7. And lastly If they thus will reason that there is yet an vnwritten word to be a rule because S. Paul taught traditions first by word then is there much more a written word to be a rule for that those spoken were after written for that which is spoken and written is with all men more certaine and sure then that which onely is spoken Now of one and the same thing to be ruled there cannot be two rules as before is proued Therefore let vs cleaue to the Word written as the most certaine and surest rule because it is both the word spoken and written 2. Thes 3. 6. And not according to the tradition which they haue receiued of vs. Answ Here is mention of a tradition which the Apostle had taught and the Thessalonians had receiued but this is not an vnwritten tradition but written for the Apostle in vers 10. sets it downe and telles vs plainely what it was to wit That if any would not worke let him not eate So as this is nothing for their vnwritten traditions 1. Cor. 11. 2. And I pray you brethren c. that you keepe the precepts as I deliuered them vnto you Answ 1. Wee grant that the Apostle deliuered and taught by word of mouth before he wrote but the question is whether the same he taught be writ or no They say they be not which this place proueth not neither can they bring any place either expressely or by necessarie conclusion To this purpose we say they be and doe proue it by many Scriptures afore set downe as also in answere to the first place of which nature is this Scripture for the Apostle saith here I deliuered them vnto you and in vers 23. hee hath the very same words and withall setteth downe what he deliuered to them in vers 23 24 25. So that what he deliuered by word is now in his writings Secondly this place according to their translation is of precepts they here auoyde the word traditions if it be not for traditions why doe they alleage it And if it be for traditions why doe they not name the Word here as elsewhere in other places But let them bee precepts what then If precepts of necessarie and substantial matters of the Gospell then were the same written for Paul preached them onely out of the Scriptures Act. 26. 22. and 28. 23. according to the Scriptures 1. Cor. 1 5 3 4. For as is proued his Gospell was a written Gospell and what hee preached the same substantiall points himselfe did afterwards write as appeareth in the same Epistle chap. 15. 1 2 3 4 c. And Eadem scrifiere hoc eâ— eadem repetere quae praseus dixeram in Phil. 3. 1. as also Saint Ierome expoundeth the place Being then written precepts here is no proofe for their vnwritten traditions If they vnderstand them of precepts in and about matters of indifferencie rites and decences in the Church c. the place is nothing to the question in hand and yet precepts in such matters are also written 1. Cor. 6. 12. and 8. 9 13. and 10. 23 31 32. and therefore taken which way they please they are now written and not vnwritten precepts 1. Tim. 6. 20. O Timothy keepe the depositum that is say the Rhemists the whole doctrine of our Christianitie and Catholike truth descending from the Apostles by succession of Bishops euen vnto the end is all one with tradition say they in their annotation giuen to the Bishops to keep and not to Lay-men The Gagger alleageth the third verse also and so as it seemeth doth take the word doctrine as here the word depositum that is as Bellarmine expounds it the treasure of vnwritten doctrine Answ 1. Here is no mention of tradition neither doth this place proue that this depositum is now an vnwritten doctrine 2. Hee speakes of a depositum committed to Timothy his trust but whether written or onely
the same Picus Mirand in Apologia was bold to say that there was no infallible truth without the Bible Our faith saith Aquinas doth stay vpon the Canonicall In sum part 1. q. 1. Art 8. 10. books and the Church doth not decree but of things not necessary to Saluation Ferus on Mat. 13. saith that the holy Scriptures are the sole Rule of verity and whatsoeuer differs or contradicteth the same it is error and Cockle with whatsoeuer shew it commeth forth Franciscus à Victoria de Sacra pa. 120. saith I doe not thinke it sure and certaine although all Writers agree thereto because it is not to be found in the holy Scriptures Villa Vincentius teacheth that the doctrine of the Bookes Li. 2. de form Conci ca. 2. of the Prophets and Apostles is alone the Rule and foundation of Truth Their Canon Law tels vs that the diuine Scriptures containe Dist 37. 6. Relat the whole and firme Rule of faith Andradius lib. 3. Defens Trid. Con. in initio Their opinion dislikes me not who say that therefore the Scriptures are called Canonicall because they containe the most ample Canon that is the Rule and Square of Piety Faith and Religion Bellarmine lets fall this truth that the sacred Scripture is De Verbo Dei lib. 1. ca. 2. the most certaine and most sure Rule of Faith If so in the Superlatiue degree then nothing there is to ouerrule or equall it and therefore we may more safely cleaue to it onely as the most sure and the most certaine Rule For nothing saith the same man a little before in the same place is more knowne nothing more certaine then the holy Scriptures which are contained in the Propheticall and Apostolike writings Besides these testimonies so cleare as no Protestant can speake better in this point I adde their owne practice against themselues For whatsoeuer they conceit to be a Rule whether a Traditionall word or their Popes Definitiue sentence they are constrained to runne vnto the Scriptures for the ground of their assertions and to procure credit to their supposed rule The Gagger hath obiected no Scriptures to disproue the Scriptures to be the onely Rule of Faith II. Proposition That the Scriptures are imperfect and insufficient to instruct vs in all things necessary to saluation Confuted by their owne Bible THeir Bible proueth the vndeniable fulnesse perfection and sufficiency of the Scriptures by setting downe the true ends thereof both for the whole and parts which being so appointed of God cannot bee frustrated nor insufficiency found in any meanes which he ordayneth for they doe perfectly conduce to their ends except any dare imagine impiously and will say that either the Scriptures are not sufficient for the ends whereto they are appointed of God which none but Atheists will affirme or that the ends are not inough to make the Scriptures perfectly sufficient to instrtct vs in all things necessary to Saluation But if the Scriptures be granted to be sufficient for their ends whereto they be appointed as needs must and the ends therein set downe be proued sufficient in all matters necessary to saluation it will necessarily follow that the Scriptures are sufficient The ends why the Scriptures were written proued sufficient to direct vs in all matters necessary to saluation The Scriptures were and are written for our learning Rom. 15 4. to teach to argue to correct and to instruct in iustice 2. Tim. 3. 16. that we might haue faith and life in the Sonne of God Ioh. 20. 31. and hope also by the patience and consolation of the Scriptures Rom. 15 4. which can instruct to saluation 2. Tim. 3. 15. that the man of God may be perfect instructed to euery good worke If it can instruct and make perfect to euery good worke then euery good worke may be learned out of the Scriptures and that which can make a man to euery good worke perfect is in it selfe a perfect instruction thereto And what instruction is farther required then to good workes and to euery good worke where instruction is for euery such thing there is no defect This were proofe enough for the sufficiencie of the Scriptures but yet more Moses as their owne Bible sheweth wrote that the people might learne that they might feare the Lord their God all their dayes and keepe and fulfill all the words of the Law Deut. 31. 9 12 13. and his words and ceremonies that were commanded in the Law Deut. 17. 19. Dauid and others wrote the Psalmes to teach the feare of God Psal 33. 11. for instruction for the iust for comfort in aduersitie for praising and thanksgiuing in prosperitie with many other ends which their owne Bible plentifully sets out in their contents before euery Psalme according to their Doway translation Salomon wrote his Prouerbs to know wisedome and discipline to vnderstand the words of prudence and to receiue instruction of doctrine iustice and equitie that subtilty that is as they expound it profound and solid wit may be giuen to little ones knowledge and vnderstanding to yong men Prou. 1. 2 3 4. The Prophets wrote to discouer mens sinnes to threaten iudgements to call them to repentance to comfort the humbled to foretell things to come either of some particulars or of the state of the whole Church either then or afterwards as the Prophesies do witnesse The Euangelist S. Luke wrote that we might know the veritie Luk. 1. 3 4. of all those things which Iesus began to do and teach vntill the day that he was assumpted Act. 1. 1 2. S. Paul wrote to the Romanes to put them in remembrance what he had taught Rom. 15. 15. to the Corinthians to admonish them 1. Cor. 4. 14. not to keepe company with such as professed Christ and liued lewdly 1. Cor. 5. 9 11. to instruct them how to carrie themselues to an excommunicate penitent 2. Cor. 2. 3 9. To the Ephesians he wrote that by reading they might vnderstand his wisedome in the mysterie of Christ Ephe. 3. 3 4. to Timothy how he ought to conuerse in the house of God 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles S. Peter wrote to admonish alwayes the Saints 2. Pet. 1. 12. to stirre them vp by admonition ver 13. and after his decease to keepe a memoriall of the things taught ver 15. that they might be mindfull of those words which he before had told them from the holy Prophets and the Apostles of the precepts of our Lord and Sauiour 2. Pet. 3. 2. and to testifie that this was the true grace of God wherein they stood 1. Pet. 5. 12. S. Iohn he wrote that we might not sinne but if any did to let vs know that we haue Iesus Christ our Aduocate and propitiation for our sinnes 1. Ioh. 2. 1 2. that we also might beleeue that Iesus is the Christ the Sonne of God Ioh. 20. 31. and that we might know that
all those things which containe faith and good manners Chrysost in 2. Thes 2. Hom. 3. All things are cleare and plaine in diuine Scriptures whatsoeuer things are necessarie are manifest The same Father in Hom. 1. in Matth. saith That the Scriptures are easie to vnderstand and are laid open to the conceit and apprehension of euery seruant and plowman widdow and boy and him that is most simple So saith Isiod Pelusiota li. 2. epist 5. de Lazer and giueth vs a reason of the plainenesse God penned the Scriptures saith he by the hands of Publicans Fishermen Tent-makers Shepheards Neat-heards vnlearned men in that none of the simple might haue any excuse to keepe them from reading that so they might be easie to be vnderstood of all of the Artificer the Housholder the Widdow woman and of him that is most vnlearned yea the Prophets and Apostles as Schoole-masters to all the world made their writings plaine and euident to all men Origen cont Celsum The Scripture is deliuered as common Theodoret Socrat. lib. 1. meate in such sort as it is fitted altogether to the capacity of the multitude The Fathers therefore cleare the Scriptures in all necessarie matters to saluation from obscuritie Constantine prescribing lawes for the disputation in the Councell of Nice said That the Euangelicall and Apostolicall bookes and the Oracles of the ancient Prophets doe plainely teach vs what is to be iudged of diuine matters See more testimonies of Austin Chrysostome Ierome Fulgentius Hugo Victor Theodoret Lactantius Theoph. Antiochenus In his reply to Fishers answer Clem. Alexandrinus cyted by D. White pag. 36. Gainesaid by learned men of their owne Scotus 1. sent q. 2. The Scripture is cleare and sufficient and the vndoubted way to saluation Espencaeus in 2. Tim. 3. alleageth out of Prosper that little ones and great ones strong and weake may be nourished and fully satisfied Gregory de Valentia Such verities concerning our faith as are absolute and necessarie to be knowne and to be beleeued of all men are plainely taught in the Scriptures themselues Saunders in his Rock pa. 193. We haue most plaine Scripture in all points for the Catholike Faith Costerus in Enchir. We denie not but that these chiefe points which are necessarie to be knowne of all Christians for saluation are clearely enough comprehended in the Apostles writings It is not to be denied that many things are perspicuous in the holy Scriptures Laurentius Iustinianus serm de natiu Ioh. Baptist The Scripture is a faire burning lampe illustrious and conspicuous See in * Reply to Fishers answer Doct. White pa. 36. Aquinas Vasques Gonzales Obiected Scriptures answered 2. Pet. 3 16. In which are certaine things hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of the Scriptures to their owne perdition Answ 1. This place is alleaged by Papists to deterre from the reading of the Scriptures contrary to Saint Peters meaning for he knew this that here he writeth before hee did sit downe to write this Epistle and yet in chap. 1. 19 he commendeth the care and study of the Scriptures to all which by their allegation this place should crosse and so should hee be made to write contrary to himselfe thus they abuse him and this his text of Scripture 2. The words hard to be vnderstood are to be referred to things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to Pauls Epistles nor to the Scriptures which do treate of those things for the words may bee plaine yet the matter sometimes hard obscure things may be expressed in euident speech and in words that may easily be vnderstood so as heere they confound words and matter the manner of deliuery and the thing deliuered 3. It s said that certaine things are hard to be vnderstood not all things so that from some things to all things is no good conclusion And wee our selues confesse that some things are hard to be vnderstood and some places yea many but they are not so necessary to saluation And in that which concerneth the Gospell and sauing knowledge the obscuritie is not in the stile of the Spirit but in the peruersitie and hardnesse of mans heart 2. Cor. 4. 3 4 and 3. 14 15 16. 4 Saint Peter by onely saying that certaine things are hard he yeelds that all the rest are easie to be vnderstood for exception onely to some cleareth the rest from obscuritie and if for some things hard they will conclude the obscuritie of Scripture how much more may we conclude the clearenesse of Scripture from the easinesse to vnderstand all the rest for all the points of life and saluation are in Scripture and if onely some things be hard then many things are easie therefore from the great part of the Scripture easie to bee vnderstood we may rather conclude the Scriptures plainnesse then from some things hard to put obscuritie vpon all the Scripture 5. Saint Peter telleth vs to whom and to what sorts of persons these hard things come to be mistaken yea and not onely the hard but also the rest the things easie to be vnderstood euen onely to the vnlearned and vnstable Therefore not to other which be learned and stable such as be taught of God and doe constantly indeuour to know the Lords will Is this good reasoning Some men vnderstand not Ergo None can Some abuse the Scripture Ergo All doe 6. To whom did Peter and Saint Paul and the rest of the Apostles write To whom were the Epistles sent to bee read Onely to the Clergie or to the Laitie also Verily to all sorts as we may reade 1. Thes 5. 27. Col. 4. 16. And therefore they were not hard to be vnderstood but might be vnderstood of all sorts else had it been vaine to reade them vnto all 7. If we consider it well the Scriptures are cleare to all sorts as they come prepared to the reading thereof Let the naturall man come with the Law within himselfe Rom. 2. 14. and with such common principles as are left in all by nature and he reading will find those things easily and with vnderstanding speake of them Let the honest Moralist come and reade and he will easily vnderstand the places of vertues and vices the examples of both the threats and promises the rewards punishments in which things a great part of Scripture is spent Let Artists come one with the Grammar and another with Logicke another with Rethorick and they will see easily the Grammar the Logick the Rethorick therein contained and so will other learned in other Sciences The naturall Philosopher will see the Philosophy they that haue skill in Lawes in Military affaires in Chronologies and many other things too long to recite will see by their skill these things easily in the Scriptures Now let in like manner a man indued with knowledge in Diuinitie and acquainted with the ground of Christianitie and catechized therein come to the Scriptures so furnished and
but he plainely expounded it afterwards vers 37. 43. and now it is written So that what at first was not vnderstood was after explained vnderstood and the same also written And therefore the Scripture is not obscure by this Parable but rather the more cleare because it is written and the interpretation thereof also Luk. 24. 45. Then he opened their vnderstandings that they might vnderstand the Scriptures Answ 1. This place is to be vnderstood of such things as concerned the Messiah touching Christ his suffering as afore in vers 25. 26. 2. This is nothing to the obscurity of the Scripture for the Scripture was cleare but their vnderstanding was not till hee opened it and what they then vnderstood not now euery ordinary Christian doth know and can finde it laid downe plainely in the Scriptures of the New Testament by the Apostles themselues Therefore if their ignorance at that time of those things may conclude obscurity of Scripture then the same after knowne of them and taught fully to vs in Scripture may make for the Scriptures clearenesse 3. We acknowledge that all need to haue their vnderstandings opened by Christ to read the Scriptures because the naturall man perceiues not the things of God but are spiritually discerned 1. Cor. 2. 14. But is the Sunne darke because God doth make a blind man to see it Yet thus our aduersaries reason The Scriptures are obscure because God opens mens vnderstanding to see the things therein deliuered 1. Cor. 12. 20. To another discerning of spirits to another kind of tongues to another interpretation of Languages Answ Here is not a word of the obscurity of holy Scriptures but of extraordinary gifts then by Gods Spirit bestowed vpon some for the Churches good to make the Scriptures easie Luk. 8. 10. To you it is giuen to know c. The answere to this is as to the place in Mat. 10. 11. but they alleadge moreouer Luk. 18. 34. And they vnderstood none of these things Answ 1. This place is not against the Word written For all those things then not vnderstood they after vnderstood and wrote them and wee plainely doe vnderstand them in Scriptures 2. This place speaketh of the Word deliuered by Christs mouth I hope they will not haue that Word obscute too what will then become of the Traditionall word which they so prattle of But the Gagger heapes vp any thing to make a shew though he speake at vnawares against themselues 3. Still here is of things and not of the Scriptures and of onely some things but not of all They cannot therefore conclude the generall that the Scriptures are obscure Luk. 2. 50. And they vnderstood not the Word hee spake vnto them Answ 1. The fault is laid vpon their vnderstanding 2. It is not of the Scripture but of a word then not written 3. Ioseph and Mary vnderstood not then that Word Ergo none now Is it not now written and doe not euery one now know that he spake of his heauenly Fathers businesse Belike if the blessed Virgin Mary were now vpon the earth the papists would not allow her to reade the Scriptures 2. Tim 3. 7. Alwaies learning and neuer attaining to the knowledge of truth Answ 1. Here is no Scripture mentioned 2. If they will haue this to be of their learning the Scriptures then this sheweth that women in those dayes meddled with Scriptures which the Papists now cannot abide to heare of 3. The fault is not laid vpon the truth but vpon those learners negligence or dulnesse 4. Consider what learners they were First silly women Secondly loaden with sinnes Thirdly led with diuers lusts Fourthly led captiue by false Teachers verse 6. It is no maruell that these could not come to the knowledge of the truth and because such could not attaine to it therefore is it hard to be attained to of all others This is an excellent Scripture to shew why the collapsing women and such Apostates as fall from vs now to them cannot attaine to the knowledge of the truth because indeede they are laden with sinnes led with diuers lusts and by false Teachers led captiue to their destruction because here they neuer had a true loue to the Truth 1. Ioh. 4. 6. Hee that knoweth God heareth vs he that is not of God heareth vs not in this we know the Spirit of Truth and the spirit of errour Answ What they can conclude hence touching the Scripture I see not The Spirit of Truth in man which teacheth him to know God teacheth him also to heare those which are sent of God and likewise where the spirit of error is and such as are not of God cannot listen and giue eare to such as are of God for the spirit of errour opposeth the true Teachers as Papists doe vs. Psal 119. 18 34. Open thou mine eyes c. and giue me vnderstanding c. Answ Wee teach that to come to knowledge all must pray to God to instruct them euen the best learned 2. Dauid that now prayed had a great deale of vnderstanding as he confesseth in vers 11. 54 97 98 99 100 104 105. therefore here he prayeth to be more and more acquainted with heauenly knowledge desiring the increase thereof for the godliest haue not al knowledge at once It is not the word of Scripture that Dauid desires vnderstanding in nor to haue his eyes open to see what the Words of Gods Lawes were but he would see the wonderous things thereof And trow wee when your infallible Doctour the Pope shall take vpon him to expound Scripture in Cathedra will hee not first pray to God to open his eyes and giue him vnderstanding Surely his eyes were not open that made this obiection 3. There is a litterall Historicall and outward knowledge of the holy Scriptures which Dauid was not ignorant of but there is also an internall a spirituall and heauenly vnderstanding thereof which God onely must open our eyes to see and this Dauid prayed for and these things so heauenly and spirituall he held to be maruailous and these prayed he to haue his eyes open to see also to increase in the vnderstanding of them IV. Proposition That the Scriptures doe not interpret themselues and that the true sense may not bee fetched out of themselues Confuted by their owne Bible 1. THeir Bble teacheth vs that the Scriptures are of God 2. Tim. 3. 16. that he himselfe wrote some Exod. 24. 4. Deut. 9. 10. Hos 8. 12. othersome his Prophets Exod. 24. 4. Deut. 31. 9 24. Esay 8. 1. and 30. 8. Ier. 29. 1. his Euangelists Luk. 1. 3. his Apostles 2. Cor. 10. 11. And these the Lords Scribes were so commanded to write Exod. 17. 14. and 34. 27. Deut. 27. 8. and 31. 9. Ier. 30. 2. Heb. 2. 2. Reu. 1. 11 19. The Scriptures therefore are called the Oracles of God Rom. 3. 3. Now thus then I reason All wise mens writings carry such a coherence and dependancie in them whether they
is the cause of error Mat. 22. 29. Yee doe erre not knowing the Scriptures Error then is from ignorance of the Scriptures The Apostles doubting of Christs resurrection a maine point of Faith without which all is vaine 1. Cor. 15. is ascribed to their ignorance of the Scriptures for as yet saith their Bible they knew not the Scriptures The Israelites erring in heart so continually is ascribed to the want of knowledge in Gods wayes Psal 94 10 11. These alwaies erre in heart and these haue not knowne my Psal 95. wayes Secondly it telleth vs whence otherwise errors proceed from Philosophy vaine fallacie Col. 2. 9. from humane traditions Whence proceed errors Mark 7. 8. from pretended Apostolicall traditions Acts 15. 24. from pretended reuelations of the Spirit a feigned word and forged writings 2. Thes 2. 2. from Satans strange delusions in the Man of sinne and his followers 2. Thes 2. from lying signes and wonders seducing people Reuel 13. 13 14. 2. Thes 2. 9. from doctrines and commandements of men Col. 2. 22. from vnlearnednesse and vnstablenesse of mens owne selues 2. Pet. 2. 16. from false Teachers Act. 20. 29. Iude vers 4. 2. Pet. 2. 2. Tim. 3. 6. from mens giuing heed to Seducers 1. Tim. 4. 1. and such like meanes God giuing men ouer to beleeue lyes because such haue not a loue of the truth 2. Thes 2. 3. Their Bible cleareth Scriptures from being cause of error for it telleth vs that no lie is of the truth 1. Ioh. 2. 21. Now error in diuine matters is a lye the Scriptures are Gods Word inspired by the holy Ghost 2. Tim. 3. 16. Gods Word is truth Ioh. 17. 17. and therefore no error can arise from it and to reason from abuse to hinder the vse is absurd 4. It telleth vs that the holy Scriptures are the Rule of faith and life as before is prooued and therefore cannot be the cause of error 5. It pronounceth the Readers blessed Reu. 3. 3. How can this be if it breed errors in men 6. It telleth vs that by Scripture Christ confuted Satan the false doctrine of Scribes and Pharises the heresie of the Sadduces so did the Apostles the Iewes Act. 17. 2. and 18. 28. Therefore heresies are ouerthrowne by Scripture and get no ground at all from Scripture Contraried by Antiquitie Chrysost Hom. de Lazar. The ignorance of the Scriptures hath bred heresies In Hom. 58. on Iohn The Scriptures doe leade vs to God doe driue away heretickes and doe not suffer vs to goe out of the way Tertullian de resurr telleth vs that heretickes flie the light of the Scriptures Surely hereby its cleere then that this Father did not beleeue that the Scriptures would make heretikes S. Ierome in Esay c. 8. willeth vs in things doubtfull to haue recourse vnto the Scriptures to know the truth otherwise saith he ye shall not haue the light of truth but remaine euer in darknesse of error Therefore Scriptures expell the mist of errors and doe not breed them in the iudgement of Saint Ierome It is witnessed before by Augustine Chrysostome Tertullian Basil Ierome Gregory-Nyssen that the Scriptures are the sound Rule of Faith therefore cannot they be any ground for error Gainesaid by some of their owne Petrus de Aliaco saith The new Testament is the hammer that killeth all heresies the Lanterne that lighteneth vs. Gerson in tract de distinct The sacred Scriptures are the shop wherein is laid vp the royall stampe of spirituall coine if a penny differs from the stampe neuer so little vndoubtedly its counterfeit It is also witnessed before by Gregory Gerson Clemangis Aliacus Durand Mirandula Aquinas Ferus Villa-Vincentius the Canon law and by Bellarmine that the Scriptures are the Rule of Faith how can they then breed error Our Aduersaries haue here no Scripture against vs for indeed the Scripture speaketh for it selfe and not against it selfe But Papists will here say they meane that the Scriptures breed heresies when they are misunderstood or abused or not rightly interpreted Answ If thus they meane in good sooth 1. why blame they the Scriptures when the fault is in men and not in them 2. Why doe not they likewise so accuse all mens writings whose soeuer are not they subiect to be mis-conceiued misunderstood and peruerted 3. Why doe they in this respect feare the Scriptures to breed heresies more in the people then in the Priests Were Arius a Presbyter Macedonius a B. Pelag. a Monke and Eutyches an Abbat they of the Lay-people onely which were the Authors of former heresies or of the Clergie Was Arius was Macedonius was Eutyches Pelagius and other damnable first-broachers of heresies Lay-men No man saith Ierome can frame an heresie but he that is of excellent gifts Gerson and Aeneas Syluius doe De defect viror Eccles 48 Hist Austr 8 52. alleage the same saying of Saint Ierome That there neuer happened any notorious euill in the Church but Priests were the cause thereof Lastly by thus reasoning from the abuse either through ignorance or wilfulnesse in any thing we should disallow euerie thing we should not eate because some gluttonize at meate nor drinke wine nor strong drinke because some thereby become drunke nor weare costly apparell as men of place may because some grow thereby proud nor vse the Arte of Rhetorick because some men abuse it setting their tongues to sale nor Logick for that some peruert it from the right end to iangling Sophistrie Iesus Christ saw how Satan abused Scripture yet he did vse it and exhorted other to search the Scriptures This point of Poperie Christ then knew not nor any of his Apostles VII Proposition That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so Confuted by their owne Bible 1. IT plainely auoucheth the contrary 1. By teaching that Christs sheepe knew his voice Ioh. 10. 4. 2. That Christ hath promised that such as doe his will shall vnderstand all the doctrine whether it be of God Ioh. 7. 17. 3. That to his Disciples it is giuen to know the Mysteries of the kingdome of heauen Mat. 13. 11. Now the Scriptures inspired of God 2. Tim. 3. 16. are his voice are his doctrine and there are the Mysteries of the Kingdome of heauen euen that great Mysterie opened by the Scriptures Rom. 16. 26. in the Law and Prophets Acts 28. 23. Therefore if Christs sheepe and Disciples can know his Voyce his Doctrine and the Mysteries of the Kingdome of Heauen then they can know the Scriptures to be the Scriptures of God II. It telleth vs by whom and by what we haue this knowledge 1. By the Spirit of God for what things God hath prepared for them that loue him hath he reuealed to vs by his Spirit which we haue receiued that we may know the things that of God are giuen vnto vs 1. Cor. 2. 9. 10 12. Now the Scriptures
formall obiect of Faith and of infinit force and abilitie to perswade immediately by it selfe without the helpe of any formall inducement whatsoeuer Stapleton saith That all the former writings of the Bible may Defens Eccl. Autho. lib. 1. cap 9. Tripl incoat Aduers Wâ—itak in admonit be assured to vs by the latter the old Testament by the new and the inward Testimonie of the Spirit is so effectual for the beleeuing of any point of faith that by it alone any part may be beleeued though the Church hold her peace and neuer be heard Note this saying well you Papists that perswade your selues that the Scripture is not Scripture to you but because the Church tels you so They haue no Scripture for defence of this their Position to S. N. Guide of Faith chap. 7. num 2. and 3. obiect against vs. Atheisticall obiections some haue made as if they would vphold the Turkish Alcoran vnworthy any Christian and no more worthy any answer then the blasphemie of Rabshekah 2. King 18 36. against which King Hezekias commandement was Answer him not a word Esa 36. 21. VIII Proposition That traditions which they call the vnwritten word are the Rule of Faith Confuted by their owne Bible I. IT hath beene proued before that the word deliuered by mouth both before and vnder the Law and after till the new Testament was written in all substantiall and necessarie points of faith is now either expresly set downe or by a necessarie conclusion comprehended in the Scriptures II. That therefore the Scriptures are the onely Rule of Faith which before also is fully proued III. Their owne Bible in many places diuers wayes doth condemne traditions 1. In calling them traditions of men Col. 2. 8. of Fathers 1. Pet. 1. 18. your traditions that is the traditions of Scribes and Pharises Mat. 15. 1 3. commandements and doctrine of men Mat. 15. 9. Rudiments of the world Col. 2. 8 20. not calling them the tradition doctrines and commandements of God or his Word or the word of his Prophets any where 2. In declaring to vs that the worship which is after such traditions is a vaine worship Mat. 15. 9. and but a shew of wisedome in superstition Col. 2. 23. and that the conuersation also which is after Fathers tradition is but vaine 1. Pet. 1. 18. So as we see traditions may not be either a Rule of worship or of conuersation of life 3. In setting downe the euils which haue come to the Church and true Religion of God by such traditions Their Bible telleth vs that for traditions the Commandements of God were left transgressed made frustrate and his Word defeated Mat. 15. 3. Mar. 7. 8 9 13. It was tradition by which the Scribes and Pharises had diminished the integritie of the Law taken from it added to it and corrupted the meaning thereof which Christ freed it from Mat. 5. 18 20 22 23 28 29 34 35. It was a pretended Apostolicall word which first greatly troubled the Church of Antioch and was the cause of gathering the Councell at Ierusalem to confute and condemne the same Act. 15. 1 2 5 6 23 24. The decrees thereof were written the Epistle sent abroad vers 30. 31. and so they had a written Word to strengthen them against that traditionall corrupt and counterfeit Word Lastly it was a pretended Apostolicall word which troubled the Thessalonians 2. Thess 2. 2. which by his Epistle and so by the written Word was confuted If I should adde out of Storie to this out of Scripture what euils haue hereby happened to the Church in and among Hereticks who vsed traditions to defend their Heresies in and Irenaeus l. 5. c. 66. l. c. 13. â—ert de praescript Epiphan de Haeres l. 1. c. 23. 24 38. among the Fathers misse-led and misleading others by false traditions whereby some of them became Chiliasts and now in and among the Papists who vnder the colour of traditions fill the world full of their inuentions superstitions and Idolatries I should be ouer-long and so proue tedious But let the desirous Reader peruse D. Whitakers De traditionibus 4. In teaching vs that the Apostle giueth the Church warning not to be deceiued by word by Philosophie by vaine fallacie according to mens traditions 2. Thess 2. 1 2 3. Col. 2. 8. Contraried by Antiquitie Iustine in Triphonem If we will be safe in all things we must flie to the Scriptures we must beleeue God onely and rest only vpon his institutions and not on mens traditions Irenaeus li. 3. ca. 13. saith of the Apostles that what they preached by mouth they left vs in writing to bee the pillar and ground-worke of our Faith Tertul. de praescrip It were a folly to thinke that the Apostles knew all things but reuealed the same to few deliuering some things openly to all reseruing some other things to be spoken in secret to some What can more plainely be deliuered contradictorie to Papists and to taxe them of folly and falshood in this point Theoph. Alexand. in 2. Paschali It is a diuelish spirit to thinke any thing diuine besides the Authoritie of the holy Scriptures Basil in serm de fide It is a manifest defection from the faith to bring in any thing that is not written When he vttered this did he dreame of a traditionall word Ierome in Hag. cap. 1. All traditions pretended to be Apostolike if they haue not their authoritie from the Scriptures are cut off by the Sword of God Nazianzen in Epimedio Athanasij calleth this vnwritten word An inuocation and opposite to written Pietie See further Tertul. Origen Hippolytus Athanasius Ambrose Basil Greg. Nissene Ierome Augustine Cyril of Alexan. S. Antonie and Theodoret cited by Bishop Vsher in his last booke in the Controuersie of traditions Gainesaid by some of themselues This is to be seene in the words of Gregory Gerson Petrus See question the first before de Aliaco Clemangis Durandus Picus-Mirandula Aquinas Ferus and other auouching the whole Scriptures to bee the Rule of faith Also of Antoninus Scotus Gerson Trithemius Villa-Vincentius Caictan Lyra and other who maintaine that the the Scriptures be perfect and sufficient euery way their words See question the second before are cyted before and so doe gainesay this traditionall word Obiections out of the Scriptures answered 2. Thes 2. 15. Stand fast and hold the traditions which ye haue beene taught whether by word or by our Epistle Answ This place though in shew at the first sight may seeme to helpe them yet considering well what they in the Question vnderstand by traditions it helpes them nothing at all 1. Traditions here are such as all the Thessalonians receiued and which the Apostles had taught to them all but traditions which the Papists maintain are certaine secret traditions deliuered not to all but to some sorts of men for the better guiding of the Church Therefore these traditions here are not those these being common to all