Above, I called this ‘the external clearness of Holy Scripture,’ Our assertion is this: ‘Let all the spirits be tried in the face of the Church, at the bar of Scripture,’ For it ought to be a first principle, most firmly maintained among Christians, that the Holy Scriptures are a spiritual light, far brighter than the sun; especially in those things which pertain to salvation, or are necessary.
SECT. 13. Clearness of Scripture proved by testimonies from the Old Testament.
But since, for a long time now, we have been persuaded to a contrary opinion by that pestilent saying of the Sophists, that ‘The Scriptures are obscure and ambiguous,’ I am compelled, in the first place, to prove that very first principle of ours, by which all the rest are to be proved, and which would appear absurd and impossible to philosophers.
First, then, Moses says (Deu 17.8) that if any difficult cause should arise, they must go up to the place which God has chosen for his name, and there consult the Priests, who must judge it according to the law of the Lord.
“According to the law of the Lord,” he says. But how will they judge, unless the law of the Lord, with which the people must be satisfied, were externally 237 most plain? Otherwise it would be enough to say, ‘They shall judge according to their own spirit,’ No, the truth is, that in every civil government, all the causes of all the subjects are settled by the laws. But how could they be settled, unless the laws were most certain, and like so many shining lights among the people? For if the laws were ambiguous and uncertain, not only would it be impossible for any causes to be decided, but there could be no certain standard of manners. Laws are made for this very purpose: that the manners of the people may be regulated by a certain model; and the principles by which causes are to be determined, may be defined. 238 That which is to be the standard and measure of other things, should itself be measured by the surest and clearest of all things: and such a thing is the law. Now, this light and certainty in their laws is both necessary, and also conceded freely to the whole world by a divine gift. If it is so in secular governments (which are conversant about temporal things), then how is it possible that God should not have granted laws and rules of much greater light and certainty to his Christian people (his chosen, truly) — laws and rules by which to direct their own hearts and lives individually, and to settle all their causes, since He would have temporal things be despised by his children?
For, “if God so clothes the grass, which is here today, and tomorrow is cast into the oven, how much more shall he clothe us?” But let us go on to overwhelm this pestilent saying of the Sophists with Scripture.
Psalm 19.8 says, “The commandment of the Lord is lightsome, or pure; enlightening the eyes.” I presume that what enlightens the eyes, is not obscure or ambiguous.
So too, Psalm 119.130 says, “The door of your words enlightens; it gives understanding to your little ones.” Here he attributes to the words of God, that they are ‘a door,’ ‘something set open;’ — what is exposed to the view of all, and enlightens even the little ones.
Isaiah 8.20 sends all questions “to the law and to the testimony;” threatening that the light of the morning will be denied to us, unless we do so. 239
In Malachi 2.7, 240 he commands them to seek the law from the mouth of the Priest, as being the messenger of the Lord of Hosts. He is truly a poor messenger or ambassador of the Lord, if he speaks those things which are both ambiguous in themselves, and obscure to the people, so that he is as ignorant of what he speaks, as they are of what they hear.
And what is more frequently said to the praise of Scripture, throughout the whole of the Old Testament, but especially throughout the hundred and nineteenth Psalm, than that it is in itself a most certain and a most evident light?
For thus he celebrates its clearness: “Your word is a lamp unto my feet, and a light unto my paths,” (v. 105.) He does not say, ‘only your Spirit is a lamp unto my feet,’ though he assigns its office to this also, saying, “your good Spirit shall conduct me 241 in a right land.” Thus it is called both a ‘way’ and ‘a path;’ 242 doubtless, from its exceeding great certainty.
SECT. 14. The clearness of Scripture is proved by testimonies from the New Testament.
Let us come to the New Testament. Paul says in Rom 1.2, that the Gospel was promised by the law and the Prophets in the Holy Scriptures. And in Rom. 3.21, that the righteousness of faith was witnessed by the law and the Prophets. But what sort of a witnessing was this, if it was obscure? No, he not only makes the Gospel ‘the word of light,’ ‘the gospel of clearness,’ in all his Epistles, but he does this professedly, and with great abundance of words, in 2Cor 3 and 4. There he reasons boastfully about the clearness of Moses as well as of Christ. 243
Peter also says, 2Pet 1.19, “We have a very sure word of prophecy; to which you do well to take heed, as to a light that shines in a dark place.” Here Peter makes the word of God a clear lamp, and all other things darkness; and will we make obscurity and darkness of it?
Christ so often calls himself “the light of the world,” and John the Baptist “a burning and a shining light” — not because of the sanctity of their lives, doubtless; but because of the word. Just as Paul calls the Philippians “bright lights of the world,” “because you hold fast 244 the word of life,” he says. For without the word, life is uncertain and obscure.
And what are the Apostles about, when they prove their own preachings by the Scriptures? Is it that they may darken their own darkness to us, by greater darkness? Or is it to prove the more known thing by one that is more unknown? What is Christ about, in Joh 5.39, when he teaches the Jews to search the Scriptures; as being his witnesses, truly? Is it that he may render them doubtful about having faith in him? 245 What are those persons about in Acts 18.2, who upon hearing Paul, read the Scriptures day and night, to see whether those things were so? Do not all these things prove that the Apostles, as well as Christ himself, appeal to the Scriptures, as the clearest witnesses to the truth of their discourses? With what face,246 then, do we represent them as obscure?
I beg to know whether these words of Scripture are obscure or ambiguous: “God created the heavens and the earth;” and “the word was made flesh;” and all those affirmations which the whole world has received as articles of faith. And where were they received from, if not from the Scriptures? And what are those about, who still preach to this day? Do they interpret and declare 247 the Scriptures?
If the Scripture which they declare is obscure, then who is to assure us that even this declaration of it is certain? Another new declaration? Who will declare that also? At this rate, we will have an endless progression. In fine, if Scripture is obscure or doubtful, what need was there for it to be declared to us by God from heaven? Are we not sufficiently obscure and ambiguous, without having our obscurity, ambiguity, and darkness increased from heaven? What then will become of that saying of the Apostle, “All Scripture, having been given by inspiration from God, is profitable for teaching, for reproving, and for convincing?” (2Tim 3.16) No, it is absolutely useless, Paul! And what you attribute to Scripture must be sought from the Fathers, who have been received for a long series of ages, and from the Roman see! Your sentence, therefore, must be revoked, which you write to Titus, that “a bishop must be mighty in sound doctrine, that he may be able both to exhort and to refute the gainsayers, and to stop the mouth of vain-talkers and soul-deceivers.” How can he be mighty, if you leave him Scriptures that are obscure — that is, arms of flax, and for a sword, light stubble? Then Christ must also recant his own word, who falsely promises us, “I will give you a mouth and wisdom, which all your adversaries will not be able to resist.” How will they not resist, if we fight against them with obscure and uncertain weapons? Why do you also, Erasmus, prescribe a form of Christianity to us, if the Scriptures are obscure to you?
But I think I have been burdensome, even to men of no sensibility, in making so long a delay, and thus wasting my forces
