Sola scriptura: Scripture alone

1548 · John Calvin, Commentary on 2 Timothy 3.17

Perfect means here a blameless person, one in whom there is nothing defective; for he asserts absolutely, that the Scripture is sufficient for perfection. Accordingly, he who is not satisfied with Scripture desires to be wiser than is either proper or desirable.

1559 · Reformed Churches of France, The French Confession of Faith (Gallic Confession) 5

We believe that the Word contained in these books has proceeded from God, and receives its authority from him alone, and not from men. And inasmuch as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation, it is not lawful for men, nor even for angels, to add to it, to take away from it, or to change it. Whence it follows that no authority, whether of antiquity, or custom, or numbers, or human wisdom, or judgments, or proclamations, or edicts, or decrees, or councils, or visions, or miracles, should be opposed to these Holy Scriptures, but, on the contrary, all things should be examined, regulated, and reformed according to them.

1561 · Guido de Brès (Belgic Confession), The Belgic Confession 7

We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one— even an apostle or an angel from heaven, as Paul says— ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to or subtract from the Word of God, this plainly demonstrates that the teaching is perfect and complete in all respects. Therefore we must not consider human writings— no matter how holy their authors may have been— equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else. For all human beings are liars by nature and more vain than vanity itself. Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, “Test the spirits to see if they are of God,” and also, “If anyone comes to you and does not bring this teaching, do not receive him into your house.”

c. 1588–1609 · James Arminius, Certain Articles to Be Diligently Examined and Weighed Certain Articles to Be Diligently Examined and Weighed. Because Some Controversy Has

The rule of theological verity is not two-fold, one primary and the other secondary; but it is one and simple, the Sacred Scriptures. 2. The Scriptures are the rule of all divine verity, from themselves, in themselves, and through themselves; and it is a rash assertion, "that they are indeed the rule, but only when understood according to the meaning of the confession of the Dutch churches, or when explained by the interpretation of the Heidelberg Catechism." 3. No writing composed by men -- by one man, by few men, or by many -- (with the exception of the Holy Scriptures,) is either axiopison "creditable of itself," or autopison "of itself deserving of implicit credence," and, therefore, is not exempted from an examination to be instituted by means of the Scriptures. 4. It is a thoughtless assertion, "that the Confession and Catechism are called in question, when they are subjected to examination;" for they have never been placed beyond the hazard of being called in doubt, nor can they be so placed. 5. It is tyrannical and popish to bind the consciences of men by human writings, and to hinder them from being submitted to a legitimate examination, under what pretext soever such tyrannical conduct is adopted.

c. 1603–1609 · James Arminius, Public Disputations Disputation 2

We conclude, then, that all things which have been, are now, or to the final consummation will be necessary for the salvation of the church, have been of old perfectly inspired, declared and written; and that no other revelation or tradition, than those which have been inspired, declared and contained in the scriptures, is necessary to the salvation of the church. (2 Tim. iii. 16; Matt. iv. 3, 4; xxii, 29 Acts xviii. 28.) Indeed we assert, that whatsoever relates to the doctrine of truth is so perfectly comprehended in the scriptures, that all those things which are brought either directly or indirectly against this truth are capable of being refuted, in a manner the clearest and most satisfactory, from the Scriptures themselves alone. This asseveration we take with such solemnity and yet assurance of mind, that as soon as anything has been proved not to be contained in the scriptures, from this very circumstance we infer that thing not to be necessary to salvation; and whenever it is evident, that any sentiment cannot be refuted by the Scriptures, we judge from this that it is not heretical.

1647 · Westminster Assembly, The Westminster Confession of Faith 1.10

The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

1658 · Congregational Churches (Savoy Assembly), The Savoy Declaration of the Congregational Churches 1.6

The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.

1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 1.6

The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.

1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 1.10

The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.

1679 · Thomas Manton, Works, vol. III Eighteen Sermons on the Second Chapter of the Second Epistle to the Thessalonians,, Sermon XIII. Therefore, brethren, stand fast, and hold the traditions which ye have been

This truth being written, it is both a safe and a full rule for us to walk by. It is a safe rule, because it is written by the apostles and evangelists, holy men moved by the Holy Ghost. The apostles did not lose their infallibility when they committed what they preached to writing. The same Spirit that assisted them in delivering the doctrine by word of mouth, assisted them also when they delivered it by writing. And it is a full and sufficient rule, because it containeth all things which are necessary for men to believe and do in order to eternal life. Let them name what is necessary, beyond what is recommended there or may be delivered from thence. Yea, it doth contain not only all the essential, but also the integral parts of the Christian religion; and therefore nothing can be any part of our religion which is not there. The direction of old was, Isa, viii. 20, ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Everything was then tried by Moses and the prophets; everything must be now tried by the prophets and apostles, which is our foundation of faith, worship, and obedience, Eph. ii. 20.

1706–1708 · Matthew Henry, Commentary on Genesis pref

That the holy scriptures were not only designed for our learning, but are the settled standing rule of our faith and practice, by which we must be governed now and judged shortly: it is not only a book of general use (so the writings of good and wise men may be), but it is of sovereign and commanding authority, the statute-book of God's kingdom, which our oath of allegiance to him, as our supreme Lord, binds us to the observance of. Whether we will hear or whether we will forbear, we must be told that this is the oracle we are to consult and to be determined by, the touchstone we are to appeal to and try doctrines by, the rule we are to have an eye to, by which we must in every thing order our affections and conversations, and from which we must always take our measures. This is the testimony, this is the law which is bound up and sealed among the disciples, that word according to which if we do not speak, it is because there is no light in us, Isa. 16. 16, 20. The making of the light within our rule, which by nature is darkness, and by grace is but a copy of, and conformable to, the written word, is setting the judge above the law; and the making of the traditions of the church rivals with the scriptures is no better: it is making the clock, which every one concerned puts backward or forward at pleasure, to correct the sun, that faithful measurer of time and days.

1706–1708 · Matthew Henry, Commentary on Genesis pref

That divine revelation is not now to be found nor expected any where but in the scriptures of the Old and New Testament; and there it is. It is true, there were religion and divine revelation before there was any written word; but to argue from thence, that the scriptures are not now necessary, is as absurd as it would be to argue that the world might do well enough without the sun, because in the creation the world had light three days before the sun was made. Divine revelations, when first given, were confirmed by visions, miracles, and prophecy; but they were to be transmitted to distant regions and future ages, with their proofs and evidences, by writing, the surest way of conveyance, and by which the knowledge of other memorable things is preserved and propagated.

1767 · John Gill, A Body of Doctrinal Divinity Chapter 2. Of the Holy Scriptures

A sure, certain, and infallible rule to go by, with respect to things both to be believed and done: a rule they are (Gal. 6:16). And since they are of divine authority, and are perfect and plain, they are a sure rule, and to be depended on; “The testimony of the Lord is sure”, (Ps. 19:7) and a “more sure word of prophecy” than all others whatever, (2 Pet. 1:19) these are the witness of God, and therefore greater than man’s; and to be believed before any human testimony, (1 John 5:9) yea, must be reckoned infallible, since they are the Scriptures of truth, and not only contain what is truth, and nothing but truth in them: but have a true, even a divine testimony bore unto them, and come from the God of truth, who cannot lie (Dan. 10:21; Tit 1:2). They are the judge of all religious controversies, to which all are to be brought, and by them determined; according to these, spiritual men, who have their senses exercised, to discern between good and evil, try and judge all things. The Scripture is the best interpreter of Scripture, or the Spirit of God therein; nor are the church or its pastors, nor councils and popes, the infallible interpreters thereof; there is a private interpretation of Scripture, which every Christian may make, according to his ability and light; and there is a public one, by the preacher of the word but both are subject to, and to be determined by the Scripture itself, which is the only certain and infallible rule of faith and practice.

1771–1772 · George Whitefield, Selected Sermons 2

If we once get above our Bibles, and cease making the written word of God our sole rule both as to faith and practice, we shall soon lie open to all manner of delusion, and be in great danger of making shipwreck of faith and a good conscience. Our blessed Lord, though he had the Spirit of God without measure, yet always was governed by, and fought the devil with, ‘It is written'.

1861 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 7 (1861) 381

So that, taking the matter into the court of God's Word only, it signifies very little to us what may have been said by such-and-such a council, or such-and-such a Church, or such-and-such a reverend father—it greatly simplifies the matter when it's understood that we intend to submit this question to the Word of God, and to the Word of God only! And I say to every Protestant here, that he must accept the principle and act upon it. If he begins to refer to fathers, and churches and councils, well then, let him take care; he may rely upon it that on such a principle he will not be able to stand for one moment. If he thinks with such weapons to vanquish us, let him rest assured that he will very soon be vanquished himself by the same. It may be that the charge from such ordnance shall destroy us, but depend upon it, the recoil will destroy the man who has the temerity to fire it! This principle, then, will be agreed in by every Protestant, excepting those who in these days are beginning to protest Scripture itself, but every sound-hearted, honest-minded Protestant, will go with us in saying that the Word of God is the only tribunal to which we can go.

1872 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 18 (1872) 1079

If any man comes to me and says, "I have God's Word for you"—if he speaks not according to this Book, you may know at once that he is a liar and that his utterance is a vain imagination. Yes, though he should come with pretended miracles and should boast proudly of his visions, yet is he to be rejected, for Holy Scripture is the mind of God and novelties are the fancies of men.

1911 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 57 (1911) 3248

Men used to say, with the famous Chillingworth, "The Bible and the Bible, alone, is the religion of Protestants." And so it once was. Yet now it seems to me that anything but the Bible is coming to be their religion but, as for us, we accept as authoritative nothing that contradicts these Truths of God which are written in this Book! We mean to stand fast by these Truths, God helping us. We can do no other, come what may in this evil age.

1559 · John Calvin, Institutes of the Christian Religion 4.9.14

If the authority of Scripture is founded on the approbation of the Church, will they quote the decree of a council to that effect? I believe they cannot. Why, then, did Arius allow himself to be vanquished at the Council of Nice by passages adduced from the Gospel of John? According to these, he was at liberty to repudiate them, as they had not previously been approved by any general council. They allege an old catalogue, which they call the Canon, and say that it originated in a decision of the Church. But I again ask, In what council was that Canon published? Here they must be dumb. Besides, I wish to know what they believe that Canon to be. For I see that the ancients are little agreed with regard to it. If effect is to be given to what Jerome says (Præf. in Lib. Solom.), the Maccabees, Tobit, Ecclesiasticus, and the like, must take their place in the Apocrypha: but this they will not tolerate on any account.

1559 · John Calvin, Institutes of the Christian Religion 1.7.1

On the determination of the Church, therefore, it is said, depend both the reverence which is due to Scripture, and the books which are to be admitted into the canon. Thus profane men, seeking, under the pretext of the Church, to introduce unbridled tyranny, care not in what absurdities they entangle themselves and others, provided they extort from the simple this one acknowledgement—viz. that there is nothing which the Church cannot do. But what is to become of miserable consciences in quest of some solid assurance of eternal life, if all the promises with regard to it have no better support than man’s Judgment?

1566 · Heinrich Bullinger, The Second Helvetic Confession 2

We do likewise reject human traditions, which, although they be set out with goodly titles, as though they were divine and apostolical, delivered to the Church by the lively voice of the apostles, and, as it were, by the hands of apostolical men, by means of bishops succeeding in their room, yet, being compared with the Scriptures, disagree with them; and that by their disagreement bewray themselves in no wise to be apostolical. For as the apostles did not disagree among themselves in doctrine, so the apostles’ scholars did not set forth things contrary to the apostles. Nay, it were blasphemous to avouch that the apostles, by lively voice, delivered things contrary to their writings.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 8. Direction Tenth. The Several Pieces of the Whole Armour of God. Sixth Piece—The

Surely, that which is intended by God to be to his people what the standard and town-bushel are to the market, a rule to measure all doctrines by, is itself exact and sufficient. But the world, by this time, knows where the insufficiency of the Scriptures lies. Sufficient they are enough for God’s ends, but not for the pope’s ends. They are able to furnish every true Christian in the world with wisdom enough how he should save his soul.

1667 · John Owen, A Brief Instruction in the Worship of God and Discipline of the Churches of the New Testament 3

This the whole Scripture itself everywhere declares and speaks out unto all that do receive it; as 2 Tim. iii. 15–17, with the residue of the testimonies above recited, do declare. It supposeth, it declareth, that of ourselves we are ignorant how God is, how he ought to be, worshipped, Isa. viii. 20. Moreover, it manifests him to be a “jealous God,” exercising that holy property of his nature in an especial manner about his worship, rejecting and despising every thing that is not according to his will, that is not of his institution, Exod. xx. 4–6. That we may know what is so, he hath made a revelation of his mind and will in his written word, — that is, the Scripture. And to the end that we might expect instruction from thence alone in his worship, and act therein accordingly, — First, He sends us and directs us thereunto expressly for that purpose, Isa. viii. 20; Luke xvi. 29; John v. 39; and not once intimates in the least any other way or means of instruction unto that end. Secondly, He frequently affirms that it is sufficient, able, and perfect to guide us therein, 2 Tim. iii. 15–17; 2 Pet. i. 19; Ps. xix. 7–9. And whereas he hath expressly given it unto us for that end, if there be any want or defect therein it must arise from hence, that either God would not or could not give unto us a perfect revelation of his will; neither of which can be imagined.

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 9

All truth is to be drawn from Scripture. The apostle refers them here to the gospel and the prophets: the Scripture is the source of divine knowledge; not the traditions of men, nor reason separate from Scripture. Whosoever brings another doctrine, coins another Christ; nothing is to be added to what is written, nothing detracted from it. He doth not send us for truth, to the puddles of human inventions, to the enthusiasms of our brain; not to the See of Rome, no, nor to the instructions of angels; but the writings of the prophets, as they clear up the declarations of the apostles. The church of Rome is not made here the standard of truth: but the Scriptures of the prophets are to be the touch‑stone to the Romans, for the trial of the truth of the gospel.

1677 · John Owen, The Reason of Faith 1

Fourthly, The Scripture is now become the only external means of divine supernatural illumination, because it is the only repository of all divine supernatural revelation, Ps. xix. 7, 8; Isa. viii. 20; 2 Tim. iii. 15–17. The pretences of tradition, as a collateral means of preserving and communicating supernatural revelation, have been so often evicted of falsity that I shall not farther press their impeachment.

1677 · John Owen, The Reason of Faith 1

Thirdly, God hath gathered up into the Scripture all divine revelations given out by himself from the beginning of the world, and all that ever shall be so to the end thereof, which are of general use unto the church, that it may be thoroughly instructed in the whole mind and will of God, and directed in all that worship of him and obedience unto him which is necessary to give us acceptance with him here, and to bring us unto the eternal enjoyment of him hereafter; for, — 1. When God first committed the law to writing, with all those things which accompanied it, he obliged the church unto the use of it alone, without additions of any kind. Now, this he would not have done had he not expressed therein, — that is, in the books of Moses, — all that was any way needful unto the faith and obedience of the church: for he did not only command them to attend with all diligence unto his word as it was then written, for their instruction and direction in faith and obedience, annexing all sorts of promises unto their so doing, Deut. vi. 6, 7, but also expressly forbids them, as was said, to add any thing thereunto or to conjoin any thing therewith, Deut. iv. 2, xii. 32; which he would not have done had he omitted other divine revelations before given that were any way necessary unto the use of the church. As he added many new ones, so he gathered in all the old from the unfaithful repository of tradition, and fixed them in a writing given by divine inspiration.

1820 · John Tillotson, Works, Volume 4: Sermons LV-LXXXIV 59.2

The rule of faith universally received and acknowledged by the Christian church in all ages, before the council of Trent, was the word of God, contained in the canonical books of Holy Scripture; which were therefore by the church called canonical, because they were the rule of faith and manners, of the doctrines to be believed, and the duties to be practised, by all Christians. But when the errors and corruptions of the Romish church were grown to the height, and the Pope and his council of Trent were resolved not to retrench and reform them, they saw it necessary to enlarge and lengthen out their rule; because the ancient rule of the Holy Scriptures would by no means reach several of the doctrines and practices of that church, which they were resolved to maintain and make good by one means or other: as, namely, the doctrine of transubstantiation, of purgatory, and of the seven sacraments; and the practice of the worship of saints and images; of the Scriptures, and the service of God, in an unknown tongue; of indulgences, and the communion in one kind; and several other superstitious practices in use among them.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 4 2

That the word of God in scripture is proposed and declared by the Spirit itself speaking in the same as a rule both necessary and sufficient for men to be led and acted by in all their spiritual concerns; and consequently no such inward word or voice from the same Spirit to the soul of any particular person whatsoever can be proved or allowed to be such a rule. For if this inward word pretends to reveal the very same things which are actually revealed in the said scripture already, in that case such revelation being but the bare repetition of truths both already revealed and sufficiently confirmed, it cannot pass for a rule really necessary; nor, on the other side, if it speaks things different from (and much more contrary to) what the written word speaks, (supposing the said written word to be a full and sufficient rule both for belief and practice, as all who receive it must hold it to be,) can this inward voice and word then, in the proper notion of a rule, be so much as allowable. For does not the scripture stand vouched by apostolical and divine authority, as able to make the man of God perfect? and to furnish him to every good work?

1871 · Charles Hodge, Systematic Theology, vol. 1 (Introduction; Part I, Theology Proper) intro.6.4

All that Protestants insist upon is, that the Bible contains all the extant revelations of God, which He designed to be the rule of faith and practice for his Church; so that nothing can rightfully be imposed on the consciences of men as truth or duty which is not taught directly or by necessary implication in the Holy Scriptures. This excludes all unwritten traditions, not only, but also all decrees of the visible Church; all resolutions of conventions, or other public bodies, declaring this or that to be right or wrong, true or false. The people of God are bound by nothing but the Word of God.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 2 Thessalonians 2.15

Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (2Ti 3:16, 17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist.

1871 · Charles Hodge, Systematic Theology, vol. 2 (Part II, Anthropology; Part III, Soteriology, chapters I-XIV) 2.8.13

Protestants, in rejecting the doctrine of tradition, and in asserting that the Word of God as contained in the Scriptures of the Old and New Testaments is the only infallible rule of faith and practice, do not reject the authority of the Church as a teacher. They do not isolate themselves from the great company of the faithful in all ages, and set up a new faith. They hold that Christ promised the Holy Spirit to lead his people into the knowledge of the truth; that the Spirit does dwell as a teacher in all the children of God, and that those who are born of God are thus led to the knowledge and belief of the truth.

c. 180 · Irenaeus of Lyons, Against Heresies 3.2.2

But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth.

c. 200–203 · Tertullian, The Prescription Against Heretics (De praescriptione haereticorum) 19

Our appeal, therefore, must not be made to the Scriptures; nor must controversy be admitted on points in which victory will either be impossible, or uncertain, or not certain enough. But even if a discussion from the Scriptures should not turn out in such a way as to place both sides on a par, (yet) the natural order of things would require that this point should be first proposed, which is now the only one which we must discuss: “With whom lies that very faith to which the Scriptures belong. From what and through whom, and when, and to whom, has been handed down that rule, by which men become Christians?” For wherever it shall be manifest that the true Christian rule and faith shall be, there will likewise be the true Scriptures and expositions thereof, and all the Christian traditions.

1564 · Pope Pius IV, Profession of the Tridentine Faith (Professio fidei Tridentinae) 3

I also admit the holy Scriptures, according to that sense which our holy mother Church has held and does hold, to which it belongs to judge of the true sense and interpretation of the Scriptures; neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.

1675 · Robert Barclay, Theses Theologicae (the fifteen propositions of the Friends) 3

A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, exhortations, and sentences, which, by the moving of God's Spirit, were at several times, and upon sundry occasions, spoken and written unto some churches and their pastors: nevertheless, because they are only a declaration of the fountain, and not the fountain itself, therefore they are not to be esteemed the principal ground of all truth and knowledge, nor yet the adequate primary rule of faith and manners. Nevertheless, as that which giveth a true and faithful testimony of the first foundation, they are and may be esteemed a secondary rule, subordinate to the Spirit, from which they have all their excellency and certainty; for as by the inward testimony of the Spirit we do alone truly know them, so they testify that the Spirit is that guide by which the saints are led into all truth: therefore, according to the Scriptures, the Spirit is the first and principal Leader. And seeing we do therefore receive and believe the Scriptures, because they proceeded from the Spirit, therefore also the Spirit is more originally and principally the rule, according to that received maxim in the schools, Propter quod unumquodque est tale, illud ipsum est magis tale.

1865 · Edward Bouverie Pusey, An Eirenicon, in a Letter to the Author of 'The Christian Year' 150

The VIth Article does not touch upon the subject of the interpretation of Holy Scripture. The questions, “Who is its interpreter? by what rules the interpretation is to be guided? what is the value of tradition or of the consent of antiquity in its interpretation?” are wholly outside of its scope. Nor again, is it the question whether any things are true or right to be observed which are grounded on tradition, without being contained in, or provable by, Holy Scripture. The Article relates only to “Articles of Faith,” and lays down the duty not of individuals, but of the Church, not to require to be believed as an Article of Faith, what cannot be proved by Holy Scripture.

1870 · First Vatican Council, Dogmatic Constitution on the Catholic Faith (Dei Filius) 2

Further, this supernatural revelation, according to the universal belief of the Church, declared by the sacred Synod of Trent, is contained in the written books and unwritten traditions which have come down to us, having been received by the Apostles from the mouth of Christ himself; or from the Apostles themselves, by the dictation of the Holy Spirit, have been transmitted, as it were, from hand to hand. And these books of the Old and New Testament are to be received as sacred and canonical, in their integrity, with all their parts, as they are enumerated in the decree of the said Council, and are contained in the ancient Latin edition of the Vulgate. These the Church holds to be sacred and canonical, not because, having been carefully composed by mere human industry, they were afterwards approved by her authority, nor merely because they contain revelation, with no admixture of error; but because, having been written by the inspiration of the Holy Ghost, they have God for their author, and have been delivered as such to the Church herself.

1870 · First Vatican Council, Dogmatic Constitution on the Catholic Faith (Dei Filius) 2

And as the things which the holy Synod of Trent decreed for the good of souls concerning the interpretation of Divine Scripture, in order to curb rebellious spirits, have been wrongly explained by some, we, renewing the said decree, declare this to be their sense, that, in matters of faith and morals, appertaining to the building up of Christian doctrine, that is to be held as the true sense of Holy Scripture which our holy Mother Church hath held and holds, to whom it belongs to judge of the true sense and interpretation of the Holy Scripture; and therefore that it is permitted to no one to interpret the Sacred Scripture contrary to this sense, nor, likewise, contrary to the unanimous consent of the Fathers.