A Disputation on Holy Scripture

CHAPTER I.

WHEREIN THIS WHOLE CONTROVERSY IS DISTRIBUTED INTO ITS PARTICULAR QUESTIONS,

WE will lay the foundation of this controvery in those words of Christ which are to be found in the fifth chapter of St John’s Gospel at the thirty-ninth verse: ᾿Ερευνᾶτε τὰς “γραφάς, SEARCH THE Scriptures. Christ had been commended to the Jews by the testimony of John the Baptist. That testimony was most true and honourable; and could not be despised by the Jews themselves, amongst whom John lived in the highest respect and estimation. Yet Christ declares that he had others greater, more certain and more august than the testimony of John. He enume- rates three of them: first, the works which he performed ; secondly, his Father who had sent him; thirdly, the holy scrip- tures themselves, which he calls his witnesses. The Jews, indeed, thought honourably of the scriptures, and supposed that eternal life might be found in them. Nor does Christ blame in the least that judgment of theirs concerning the scriptures, but rather praises

it. He bids them go on to “search the scriptures ;” he inflames in

every way their zeal for the scriptures, and sharpens their industry. For he exhorts them not only to read, but search and thoroughly examine the scriptures: he would not have them content with a slight perusal, but requires an assiduous, keen, laborious diligence in examining and investigating their meaning, such as those apply who search with anxious toil for treasures buried in the earth.

_ Now since Christ hath bid us search the scriptures without exception, not this part, or that part, or the other, it is mani- fest that in these words we are commanded to search the whole of scripture; not to confine ourselves to certain portions of it, while we despise or overlook the rest. All parts give plain testimony to Christ. But the scriptures are praised by the papists, as well as

26 THE FIRST CONTROVERSY, [on

highly esteemed by us; nor is there any controversy, whether the scriptures are to be searched. But concerning the due man- ner of searching them, and who they are to whom that care appertains, and concerning the scriptures themselves, which we all unanimously affirm should be searched, there is a most important con- troversy, which I shall now attempt to explain. In order to effect this clearly and methodically, I think it may be all divided into six questions, after the following manner.

We are commanded to search the scriptures: and for that purpose we must first understand, what are those genuine books of scripture, in searching and turning over which it behoves us to be occupied. The first question therefore shall be, Of the num- ber of the canonical books of scripture.

We are commanded to search the scriptures: and therefore we must next consider, to whom this precept is addressed; whether only to the learned, and those skilled in the ancient languages, or to all the faithful. The second question therefore shall be, Of versions of the scripture and sacred rites in the vulgar tongue.

We are commanded to search the scriptures: whence it appears that the scriptures enjoy a very high dignity and authority, since Christ himself appeals and refers us to them. The third question therefore shall be, Of the authority of scripture ; whether it have this so great credibility and dignity of itself, and from the Holy Ghost its author, or from the testimony of the church.

We are commanded to search the scriptures: whence some

hope appears to be shewn that we shall come to understand them, and gain much profit by the search, if we do as we are commanded. Therefore the fourth question shall be, Of the perspicuity of _ serupture. We are commanded to search the scripture; that is, to seek _ and investigate the true sense of scripture, since the scripture lies wholly in the meaning. Therefore the fifth question shall be, Of the interpretation of scripture; how it is to be interpreted, and who has the right and authority of interpretation.

We are commanded to search the scripture: and under the name of scripture the written word of God is plainly understood: Here then we must consider whether we are only bound to search the scripture, or whether, beside the scripture, something else be commended to our investigations. Therefore the sixth and last question shall be, Of the perfection of scripture; which I shall

ip. QUESTION THE FIRST. - 27

prove to be so absolutely complete that we should wholly acquiesce in it, and need desire nothing more, and that unwritten traditions are by no means necessary for us.

CHAPTER I. CONCERNING THE STATE OF THE FIRST QUESTION.

Tue books of scripture are called canonical, because they con- tain the standard and rule of our faith and morals. For the scrip- ture is in the church what the law is in a state, which Aristotle in his Politics calls a canon or rule. As all citizens are bound to live and behave agreeably to the public laws, so Christians should square their faith and conduct by the rule and law of scripture. So, in Eusebius}, the holy fathers accuse Paul of Samosata of departing from the rule (ἀποστὰς ἀπὸ τοῦ κανόνος), and becoming the author of an heretical opinion. So Tertullian, in his book against Hermogenes?, calls the scripture the rule of faith; and Cyprian says, in his discourse upon the baptism of Christ: “One will find that the rules of all doctrine are derived from this scrip- ture; and that, whatever the discipline of the church contains springs hence, and returns hither’.” Chrysostom too, in his 13th

{1 ὅπου δὲ ἀποστὰς τοῦ κανόνος ἐπὶ κίβδηλα καὶ νόθα διδάγματα μετελή-- λυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνει,.. H. E. vu. 30. T. 3. p. 391. ed. Heinich. Lips. 1828. But it is most probably the Creed that is there meant. ]

[2 Whitaker most probably refers to the famous passage, c. xxii. “ Adoro plenitudinem scripture,” &c. cited below, Qu. 6. ὁ. xvi., and produced also by Cosin (Scholastical History of the Canon, chap. i. §. 1.) in proof that the Church always regarded scripture as “the infallible RuLE of our FarTH.” Some, however, suppose that Tertullian refers to scripture, and not the Creed, in these words: “Solemus hereticis compendii gratia de posteritate’ prescribere: in quantum enim veritatis regula prior, que etiam futuras heereses preenuntiavit, in tantum posteriores queeque doctrinze heereses pre=- judicabuntur.” Adv. Hermog. 1. (Opp. P. tv. p. 1. ed. Leopold. Lipsiz, 1841.) For the Creed contains no prediction of heresies. ]