Chapter IV: Introduction (4)

§. II. Though then we do acknowledge the Scriptures to be very heavenly and divine Writings, the Use of them to be very comfortable and necessary to the Church of Christ, and that we also admire and give Praise to the Lord, for his wonderful Providence in preserving these Writings so pure and uncorrupted as we have them, through so long a Night of Apostasy, to be a Testimony of his Truth against the Wickedness and Abominations even of those whom he made instrumental in preserving them, so that they have kept them to be a Witness against themselves; [Sidenote: _The Scriptures are not the principal Ground of Truth._] yet we may not call them the principal Fountain of all Truth and Knowledge, nor yet the first adequate Rule of Faith and Manners; because the principal Fountain of Truth must be the Truth itself; _i. e._ that whole Certainty and Authority depends not upon another. When we doubt of the Streams of any River or Flood, we recur to the Fountain itself; and having found it, there we desist, we can go no farther, because there it springs out of the Bowels of the Earth, which are inscrutable. Even so the Writings and Sayings of all Men we must bring to the Word of God, I mean the Eternal Word, and if they agree hereunto, we stand there. For this Word always proceedeth, and doth eternally proceed from God, in and by which the unsearchable Wisdom of God, and unsearchable Counsel and Will conceived in the Heart of God, is revealed unto us. That then the Scripture is not the principal Ground of Faith and Knowledge, as it appears by what is above spoken, so it is proved in the latter Part of the Proposition; which being reduced to an Argument, runs thus:

That whereof the Certainty and Authority depends upon another, and which is received as Truth because of its proceeding from another, is not to be accounted the principal Ground and Origin of all Truth and Knowledge:

But the Scriptures Authority and Certainty depend upon the Spirit by which they were dictated; and the Reason why they were received as Truth is, because they proceeded from the Spirit:

Therefore they are not the principal Ground of Truth.

To confirm this Argument, I added the School Maxim, _Propter quod unumquodque est tale, illud ipsum magis est tale_. Which Maxim, though I confess it doth not hold universally in all Things, yet in this it doth and will very well hold, as by applying it, as we have above intimated, will appear.

[Sidenote: _Neither are they the primary Rule of Faith and Manners._] The same Argument will hold as to the other Branch of the Proposition, _That it is not the primary adequate Rule of Faith and Manners_; thus:

That which is not the Rule of my Faith in believing the Scriptures themselves, is not the primary adequate Rule of Faith and Manners:

[Sidenote: _That the Spirit is the Rule._] But the Scripture is not, nor can it be the Rule of that Faith by which I believe them, _&c._

Therefore, _&c._

But as to this Part, we shall produce divers Arguments hereafter. As to what is affirmed, that the _Spirit, _and_ not the Scriptures, is the Rule_, it is largely handled in the former Proposition; the Sum whereof I shall subsume in one Argument, thus,

If by the Spirit we can only come to the true Knowledge of God; if by the Spirit we are to be led into all Truth, and so be taught of all Things; then the Spirit, and not the Scriptures, is the Foundation and Ground of all Truth and Knowledge, and the primary Rule of Faith and Manners:

But the first is true: Therefore also the last.

Next, the very Nature of the Gospel itself declareth that the Scriptures cannot be the _only_ and _chief Rule_ of _Christians_, else there should be no Difference betwixt the _Law_ and the _Gospel_; as from the Nature of the New Covenant, by divers Scriptures, described in the former Proposition, is proved.

[Sidenote: _Wherein the Law and Gospel differ._] But besides these which are before mentioned, herein doth the _Law_ and the _Gospel_ differ, in that the _Law_, being outwardly written, brings under _Condemnation_, but hath _not Life_ in it to _save_; whereas the _Gospel_, as it declares and makes manifest the Evil, so, being an inward powerful Thing, it gives Power also to obey, and deliver from the Evil. Hence it is called [Greek: Evangelian: Ευαγγελιον], which is _glad Tidings_. The _Law_ or _Letter_, which is _without_ us, _Kills_; but the _Gospel_, which is the _inward_ spiritual _Law_, gives _Life_; for it consists not so much in Words as in Virtue. Wherefore such as come to know it, and be acquainted with it, come to feel greater Power over their Iniquities than all outward Laws or Rules can give them. Hence the Apostle concludes, _Rom._ vi. 14. _Sin shall not have Dominion over you: for ye are not under the Law, but under Grace_. This Grace then that is _inward_, and not an _outward_ Law, is to be the Rule of Christians. Hereunto the Apostle commends the Elders of the Church, saying, _Acts_ xx. 32. _And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them which are sanctified._ He doth not commend them here to outward Laws or Writings, but to the _Word of Grace_, which is inward; even the _spiritual Law_, which makes free, as he elsewhere affirms, _Rom._ viii. 2. _The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death._ This spiritual Law is that which the Apostle declares he preached and directed People unto, which was not outward, as by _Rom._ x. 8. is manifest; where distinguishing it from the Law, he saith, _The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the Word of Faith which we preach_. From what is above said, I argue thus:

The principal Rule of _Christians_ under the Gospel is not an outward Letter, nor Law outwardly written and delivered, but an inward spiritual Law, _engraven in the Heart, the Law of the Spirit of Life, the Word that is nigh in the Heart and in the Mouth_.

But the Letter of the Scripture is outward, of itself a dead Thing, a mere Declaration of good Things, but not the Things themselves:

[Sidenote: _The Scripture not the Rule._] Therefore it is not, nor can be, the chief or principal Rule of Christians.

§. III. _Thirdly_, That which is given to _Christians_ for a Rule and Guide, must needs be so full, that it may clearly and distinctly guide and order them in all Things and Occurrences that may fall out.

But in that there are numberless Things, with regard to their Circumstances, which particular Christians may be concerned in, for which there can be no particular Rule had in the Scriptures:

Therefore the Scriptures cannot be a Rule to them.

I shall give an Instance in two or three Particulars to prove this Proposition. It is not to be doubted but some Men are particularly called to some particular Services; their being not found in which, though the Act be no general positive Duty, yet in so far as it may be required of them, is a great Sin to omit; forasmuch as God is zealous of his Glory, and every Act of Disobedience to his Will manifested, is enough not only to hinder one greatly from that Comfort and inward Peace which otherwise he might have, but also bringeth Condemnation.

As for Instance, Some are called to the Ministry of the Word: _Paul _saith_, There was a Necessity upon him to preach the Gospel, wo unto me, if I preach not._

If it be necessary that there be now Ministers of the Church, as well as then, then there is the same Necessity upon some, more than upon others, to occupy this Place; which Necessity, as it may be incumbent upon particular Persons, the Scripture neither doth nor can declare.

[Sidenote: Object.] If it be said, _That the Qualifications of a Minister are found in the Scripture, and by applying these Qualifications to myself, I may know whether I be fit for such a Place or not_:

[Sidenote: _Answ._] I answer, The Qualifications of a _Bishop_, or _Minister_, as they are mentioned both in the Epistle to _Timothy_ and _Titus_, are such as may be found in a private Christian; yea, which ought in some Measure to be in every true Christian: So that this giveth a Man no Certainty. Every Capacity to an Office giveth me not a sufficient Call to it.

Next again, By what Rule shall I judge if I be so qualified? How do I know that I am _sober_, _meek_, _holy_, _harmless_? Is it not the Testimony of the Spirit in my _Conscience_ that must assure me hereof? And suppose that I was qualified and called, yet what Scripture-rule shall inform me, Whether it be my Duty to preach in this or that Place, in _France_ or _England_, _Holland_ or _Germany_? Whether I shall take up my Time in confirming the Faithful, reclaiming Hereticks, or converting Infidels, as also in writing Epistles to this or that Church?

The general Rules of the Scripture, viz. _To be diligent in my Duty, to do all to the Glory of God, and for the Good of his Church_, can give me no Light in this Thing. Seeing two different Things may both have a Respect to that Way, yet may I commit a great Error and Offence in doing the one, when I am called to the other. If _Paul_, when his Face was turned by the Lord toward _Jerusalem_, had gone back to _Achaia_, or _Macedonia_, he might have supposed he could have done God more acceptable Service in preaching and confirming the Churches, than in being shut up in Prison in _Judea_; but would God have been pleased herewith? Nay certainly. _Obedience is better than Sacrifice_; and it is not our doing that which is good simply that pleaseth God, but that Good which he willeth us to do. Every Member hath its particular Place in the Body, as the Apostle sheweth, 1 _Cor._ xii. If then, I being the Foot, should offer to exercise the Office of the Hand; or being the Hand, that of the Tongue; my Service would be troublesome, and not acceptable; and instead of helping the Body, I should make a _Schism_ in it. [Sidenote: _That which is good for one to do, may be sinful to another._] So that that which is good for another to do, may be sinful to me: For as Masters will have their Servants to obey them, according to their good Pleasure, and not only in blindly doing that which may seem to them to tend to their Master’s Profit, whereby it may chance (the Master having Business both in the Field and in the House) that the Servant that knows not his Master’s Will may go to the Field, when it is the Mind of the Master he should stay and do the Business of the House, would not this Servant then deserve a Reproof, for not answering his Master’s Mind? And what Master is so sottish and careless, as, having many Servants, to leave them in such Disorder as not to assign each his particular Station, and not only the general Terms of doing that which is profitable? which would leave them in various Doubts, and certainly end in Confusion.

Shall we then dare to ascribe unto Christ, in the ordering of his Church and Servants, that which in Man might justly be accounted Disorder and Confusion? [Sidenote: _Diversities of Gifts._] The Apostle sheweth this Distinction well, Rom. xii. 6, 7, 8. _Having then Gifts differing according to the Grace that is given to us; whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation._ Now what Scripture-rule sheweth me that I ought to exhort, rather than prophesy? or to minister, rather than teach? Surely none at all. Many more Difficulties of this Kind occur in the Life of a Christian.

[Sidenote: _Of Faith and Salvation can the Scripture assure thee?_] Moreover, that which of all Things is most needful for him to know, to wit, whether he really be in the Faith, and an Heir of Salvation, or not, the Scripture can give him no Certainty in, neither can it be a Rule to him. That this Knowledge is exceeding desirable and comfortable all do unanimously acknowledge; besides that it is especially commanded, 2 _Cor._ xiii. 5. _Examine yourselves whether ye be in the Faith, prove yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates?_ And 2 _Pet._ i. 10. _Wherefore the rather, Brethren, give all Diligence to make your Calling and Election sure._ Now I say, What Scripture-rule can assure me that I have true Faith? That my Calling and Election is sure?

If it be said, _By comparing the Scripture-marks of true Faith with mine_:

I demand, Wherewith shall I make this Observation? What shall ascertain me that I am not mistaken? It cannot be the Scripture: That is the Matter under Debate.

If it be said, _My own Heart_:

How unfit a Judge is it in its own Case? And how like to be partial, especially if it be yet unrenewed? Doth not the Scripture say, that _it is deceitful above all Things_? [Sidenote: _The Heart of Man deceitful._] I find the Promises, I find the Threatenings in the Scripture; but who telleth me that the one belongs to me more than the other? The Scripture gives me a mere Declaration of these Things, but makes no Application; so that the Assumption must be of my own making, thus; as for Example: I find this Proposition in Scripture;

_He that believes, shall be saved_: Thence I draw the Assumption.

But I, _Robert, believe_:

Therefore, _I shall be saved_.

The _Minor_ is of my own making, not expressed in the Scripture; and so a human Conclusion, not a divine Position; so that my Faith and Assurance here is not built upon a Scripture Proposition, but upon an human Principle; which, unless I be sure of elsewhere, the Scripture gives me no Certainty in the Matter.

Again, If I should pursue the Argument further, and seek a new _Medium_ out of the Scripture, the same Difficulty would occur: Thus,

He that hath the true and certain Marks of true Faith, hath true Faith:

But I have those Marks:

_Therefore_ I have true Faith.

For the Assumption is still here of my own making, and is not found in the Scriptures; and by Consequence the Conclusion can be no better, since it still followeth the weaker Proposition. [Sidenote: _The inward Testimony of the Spirit the Seal of Scripture-Promises._] This is indeed so pungent, that the best of _Protestants_, who plead for this Assurance, ascribe it to the inward Testimony of the Spirit, as _Calvin_, in that large Citation, quoted in the Former Proposition. So that, not to seek farther into the Writings of the primitive _Protestants_, which are full of such Expressions, even the _Westminster_ Confession of Faith affirmeth, _Chap._ 18. _Sect._ 12. “This Certainty is not a bare Conjecture and probable Persuasion, grounded upon fallible Hope, but an infallible Assurance of Faith, founded upon the Divine Truth of the Promise of Salvation; the inward Evidences of these Graces, unto which these Promises are made; the Testimony of the Spirit of Adoption, witnessing to our Spirits that we are the Children of God; which Spirit is the _Earnest_ of our _Inheritance, whereby we are sealed to the Day of Redemption_.”

Moreover, the Scripture itself, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm itself a Rule sufficient to give it, but wholly ascribeth it to the Spirit, as _Rom._ viii. 16. _The Spirit itself beareth Witness with our Spirit, that we are the Children of God._ 1 John iv. 13. _Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit_; and Chap. v. 6. _And it is the Spirit that beareth Witness, because the Spirit is Truth._

§. IV. [Sidenote: _That the Scriptures are not the chief Rule._] _Lastly_, That cannot be the only, principal, nor chief Rule, which doth not universally reach every Individual that needeth it to produce the necessary Effect; and from the Use of which, either by some innocent and sinless Defect, or natural, yet harmless and blameless Imperfection, many who are within the Compass of the visible Church, and may, without Absurdity, yea, with great Probability, be accounted of the Elect, are necessarily excluded, and that either wholly, or at least from the immediate Use thereof. [Sidenote: _1. Deaf People Children, and Idiots instanced._] But it so falls out frequently concerning the Scriptures, in the Case of deaf People, Children, and Idiots, who can by no Means have the Benefit of the Scriptures. Shall we then affirm, that they are without any Rule to God-ward, or that they are all damned? As such an Opinion is in itself very absurd, and inconsistent both with the Justice and Mercy of God, so I know no sound Reason can be alledged for it. Now if we may suppose any such to be under the _New Covenant Dispensation_, as I know none will deny but that we may suppose it without any Absurdity, we cannot suppose them without some Rule and Means of Knowledge; seeing it is expresly affirmed, _They shall all be taught of God_, John vi. 45. _And they shall all know me from the least to the greatest_, Heb. viii. 11.

But Secondly, Though we were rid of this Difficulty, how many illiterate and yet good Men are there in the Church of God, who cannot read a Letter in their own Mother Tongue? Which Imperfection, though it be inconvenient, I cannot tell whether we may safely affirm it to be sinful. These can have no immediate Knowledge of the Rule of their Faith; so their Faith must needs depend upon the Credit of other Men’s Reading or Relating it unto them; where either the altering, adding, or omitting of a little Word may be a Foundation in the poor Hearer of a very dangerous Mistake, whereby he may either continue in some Iniquity ignorantly, or believe a Lie confidently. [Sidenote: 2. Papists _conceal the Second Commandment from the People._] As for Example, The _Papists_ in all their Catechisms, and publick Exercises of Examinations towards the People, have boldly cut away the Second Command, because it seems so expresly to strike against their Adoration and Use of Images; whereas many of these People, in whom by this Omission this false Opinion is fostered, are under a simple Impossibility, or at least a very great Difficulty, to be outwardly informed of this Abuse. But further; suppose all could read the Scriptures in their own Language; where is there one of a Thousand that hath that thorough Knowledge of the Original Languages, in which they are written, so as in that Respect immediately to receive the Benefit of them? [Sidenote: 3. _The Uncertainty of the _Interpreters_ of the Scripture, and their Adulterating it._] Must not all these here depend upon the Honesty and Faithfulness of the Interpreter? Which how uncertain it is for a Man to build his Faith upon, the many Corrections, Amendments, and various Essays, which even among _Protestants_ have been used (whereof the latter have constantly blamed and corrected the former, as Guilty of Defects and Errors) doth sufficiently declare. And that even the last Translators in the vulgar Languages need to be corrected (as I could prove at large, were it proper in this Place) learned Men do confess.

But last of all, there is no less Difficulty occurs even to those skilled in the Original Languages, who cannot so immediately receive the Mind of the Authors in these Writings, as that their Faith doth not at least obliquely depend upon the Honesty and Credit of the Transcribers, since the Original Copies are granted by all not to be now extant. [Sidenote: Jerome _Epist. 28. ad_ Lucin. _p. 247._] Of which Transcribers _Jerome_ in his Time complained, saying, _That they wrote not what they found, but what they understood._ [Sidenote: _Epiph. in Anachor. Tom. Oper._] And _Epiphanius_ saith, _That in the good and correct Copies of _Luke_ it was written, that _Christ Wept_, and that _Irenæus_ doth cite it; but that the _Catholicks_ blotted it out, fearing lest Hereticks should have abused it._ Other Fathers also declare, _That whole Verses were taken out of _Mark_, because of the_ Manichees.

[Sidenote: _The various Readings of the _Hebrew_ Character_, &c.] But further, the various Readings of the _Hebrew Character_ by Reason of the _Points_, which some plead for, as coæval with the first Writings, which others, with no less Probability, alledge to be a later Invention; the Disagreement of divers Citations of Christ and the Apostles with those Passages in the Old Testament they appeal to; the great Controversy among the Fathers, whereof some highly approve the _Greek Septuagint_, decrying and rendering very doubtful the _Hebrew Copy_, as in many Places vitiated, and altered by the _Jews_; other some, and particularly _Jerome_, exalting the Certainty of the _Hebrew_, and rejecting, yea, even deriding the History of the _Septuagint_, which the Primitive Church chiefly made use of; and some Fathers that lived Centuries before him, affirmed to be a most certain Thing; and the many various Readings in divers Copies of the _Greek_, and the great Altercations among the Fathers of the first three Centuries, who had greater Opportunity to be better informed than we can now lay claim to, concerning the Books to be admitted or rejected, as is above observed; I say, all these and much more which might be alledged, puts the Minds even of the Learned into infinite Doubts, Scruples, and inextricable Difficulties: Whence we may very safely conclude, that Jesus Christ, who promised to be _always_ with his Children, to lead them into _all Truth_, to guard them against the Devices of the Enemy, and to establish their Faith upon an _unmoveable Rock_, left them not to be principally ruled by that, which was subject in itself to many Uncertainties: And therefore he gave them his _Spirit_ as their principal Guide, which neither Moths nor Time can wear out, nor Transcribers nor Translators corrupt; which none are so young, none so illiterate, none in so remote a Place but they may come to be reached, and rightly informed by it.

Through and by the Clearness which that Spirit gives us, it is that we are only best rid of those Difficulties that occur to us concerning the Scriptures. The real and undoubted Experience whereof I myself have been a Witness of, with great Admiration of the Love of God to his Children in these latter Days: [Sidenote: _Wrong Translations of Scripture discerned in the Spirit by the Unlearned in Letters._] For I have known some of my Friends who profess the same Faith with me, faithful Servants of the Most High God, and full of Divine Knowledge of his Truth, as it was immediately and inwardly revealed to them by the Spirit, from a true and living Experience, who not only were ignorant of the _Greek_ and _Hebrew_, but even some of them could not read their own vulgar Language, who being pressed by their Adversaries with some Citations out of the _English_ Translation, and finding them to disagree with the Manifestation of Truth in their own Hearts, have boldly affirmed the Spirit of God never said so, and that it was certainly wrong; for they did not believe that any of the holy Prophets or Apostles had ever written so; which when I on this Account seriously examined, I really found to be Errors and Corruptions of the Translators; who (as in most Translations) do not so much give us the genuine Signification of the Words, as strain them to express that which comes nearest to that Opinion and Notion they have of Truth. And this seemed to me to suit very well with that Saying of _Augustine, Epist._ 19. _ad Hier. Tom._ ii. Fol. 14. after he has said, “That he gives only that Honour to those Books which are called _Canonical_, as to believe that the Authors thereof did in Writing not err,” he adds, “And if I shall meet with any Thing in these Writings that seemeth repugnant to Truth, I shall not doubt to say, that either the Volume is faulty or erroneous; that the Expounder hath not reached what was said; or that I have in no wise understood it.” So that he supposes that in the Transcription and Translation there may be Errors.

§. V. [Sidenote: Object.] If it be then asked me, _Whether I think hereby to render the Scriptures altogether uncertain, or useless?_

[Sidenote: _Answ._] I answer; Not at all. The Proposition itself declares how much I esteem them; and provided that to the Spirit from which they came be but granted that Place the Scriptures themselves give it, I do freely concede to the Scriptures the second Place, even whatsoever they say of themselves; which the Apostle _Paul_ chiefly mentions in two Places, _Rom._ xv. 4. _Whatsoever Things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope._ 2 Tim. iii. 15, 16, 17. _The Holy Scriptures are able to make wise unto Salvation, through Faith which is in Jesus Christ. All Scripture given by Inspiration of God, is profitable for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto every good Work._

For though God doth principally and chiefly lead us by his Spirit, yet he sometimes conveys his Comfort and Consolation to us through his Children, whom he raises up and inspires to speak or write a Word in Season, [Sidenote: _The Saints mutual Comfort is the same Spirit in all._] whereby the Saints are made Instruments in the Hand of the Lord to strengthen and encourage one another, which doth also tend to perfect and make them wise unto Salvation; and such as are led by the Spirit cannot neglect, but do naturally love, and are wonderfully cherished by, that which proceedeth from the same Spirit in another; because such mutual Emanations of the heavenly Life tend to quicken the Mind, when at any Time it is overtaken with Heaviness. _Peter_ himself declares this to have been the End of his Writing, 2 _Pet._ i. 12, 13. _Wherefore I will not be negligent to put you always in Remembrance of these Things, though ye know them, and be established in the present Truth; yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in Remembrance._

God is Teacher of his People himself; and there is nothing more express, than that such as are under the New Covenant, _need no Man to teach them_: Yet it was a Fruit of Christ’s Ascension to send Teachers and Pastors for perfecting of the Saints. So that the same Work is ascribed to the Scriptures as to Teachers; the one to make the Man of God perfect, the other for the Perfection of the Saints.

As then Teachers are not to go before the teaching of God himself under the New Covenant, but to follow after it; neither are they to rob us of that great Privilege which Christ hath purchased unto us by his _Blood_; so neither is the Scripture to go before the teaching of the Spirit, or to rob us of it.

[Sidenote: _Answ._ 2.] _Secondly_, God hath seen meet that herein we should, [Sidenote: _The Scriptures a Looking-Glass._] as in a Looking-Glass, see the Conditions and Experiences of the Saints of old; that finding our Experience answer to theirs, we might thereby be the more confirmed and comforted, and our Hope of obtaining the same End strengthened; that observing the Providences attending them, seeing the Snares they were liable to, and beholding their Deliverances, we may thereby be made wise unto Salvation, and seasonably reproved and instructed in Righteousness.

[Sidenote: _The Scriptures Work and Service._] This is the great Work of the Scriptures, and their Service to us, that we may witness them fulfilled _in_ us, and so discern the Stamp of God’s Spirit and Ways upon them, by the inward Acquaintance we have with the same Spirit and Work in our Hearts. The Prophecies of the Scriptures are also very comfortable and profitable unto us, as the same Spirit enlightens us to observe them fulfilled, and to be fulfilled; for in all this it is to be observed, that it is only the Spiritual Man that can make a right Use of them: They are able to make the Man of God perfect (so it is not the Natural Man) and whatsoever was written aforetime, was written for _our Comfort_, [_our_] that are the Believers, [_our_] that are the Saints; concerning such the Apostle speaks: For as for the others, the Apostle _Peter_ plainly declares, that the _Unstable and Unlearned wrest them to their own Destruction_: These were they that were unlearned in the Divine and Heavenly Learning of the Spirit, not in Human and School Literature; in which we may safely presume that _Peter_ himself, being a Fisherman, had no Skill; for it may with great Probability, yea Certainty, be affirmed, [Sidenote: _Logick._] that he had no Knowledge of _Aristotle_’s Logick, which both _Papists_ and _Protestants_ now,[47] degenerating from the Simplicity of Truth, make the Handmaid of Divinity, as they call it, and a necessary Introduction to their carnal, natural, and human Ministry. By the infinite obscure Labours of which Kind of Men, intermixing their Heathenish Stuff, the Scripture is rendered at this Day of so little Service to the simple People: Whereof if _Jerome_ complained in his Time, now twelve Hundred Years ago, _Jerome_ Epist. 134. _ad Cypr._ Tom. 3. saying, _It is wont to befal the most Part of learned Men, that it is harder to understand their Expositions, than the Things which they go about to expound_: what may we say now, considering those great Heaps of Commentaries since, in Ages yet far more corrupted?

[47] 1675.

§. VI. [Sidenote: _The Scriptures a Secondary Rule._] In this Respect above-mentioned then we have shewn what Service and Use the Holy Scriptures, as managed in and by the Spirit, are of to the Church of God; wherefore we do account them a Secondary Rule. Moreover, because they are commonly acknowledged by all to have been written by the Dictates of the Holy Spirit, and that the Errors which may be supposed by the Injury of Times to have slipt in, are not such but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith; we do look upon them as the only fit outward judge of Controversies among Christians; and that whatsoever Doctrine is contrary unto their Testimony, may therefore justly be rejected as false. And for our Parts, we are very willing that all our Doctrines and Practices be tried by them; which we never refused, nor ever shall, in all Controversies with our Adversaries, as the judge and Test. We shall also be very willing to admit it as a positive certain Maxim, _That whatsoever any do, pretending to the Spirit, which is contrary to the Scriptures, be accounted and reckoned a Delusion of the Devil_. For as we never lay claim to the Spirit’s Leadings, that we may cover ourselves in any Thing that is evil; so we know, that as every Evil contradicts the Scriptures, so it doth also the Spirit in the first Place, from which the Scriptures came, and whose Motions can never contradict one another, though they may appear sometimes to be contradictory to the blind Eye of the natural Man, as _Paul_ and _James_ seem to contradict one another.

Thus far we have shewn both what we believe, and what we believe not, concerning the Holy Scriptures, hoping we have given them their due Place. But since they that will needs have them to be the only, certain, and principal Rule, want not some Shew of Arguments, even from the Scripture itself (though it no where calls itself so) by which they labour to prove their Doctrine; I shall briefly lay them down by Way of Objections, and answer them, before I make an End of this Matter.

§. VII. [Sidenote: Obj. 1.] Their first Objection is usually drawn from _Isaiah_ 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._ Now this _Law_, _Testimony_, and _Word_, they plead to be the Scriptures.

[Sidenote: _Answ._] To which I answer; That that is to beg the Thing in Question, and remains yet unproved. Nor do I know for what Reason we may not safely affirm this _Law_ and _Word_ to be _Inward_: But suppose it was _Outward_, it proves not the Case at all for them, neither makes it against us; for it may be confessed, without any Prejudice to our Cause, that the outward Law was more particularly to the _Jews_ a Rule, and more principally than to us; seeing their Law was outward and literal, but ours, under the New Covenant (as hath been already said) is expresly affirmed to be _Inward_ and _Spiritual_; so that this Scripture is so far from making against us, that it makes for us. [Sidenote: _To try all Things, by what?_] For if the _Jews_ were directed to try all Things by their Law, which was without them, written in Tables of Stone; then if we will have this Advice of the Prophet to reach us, we must make it hold parallel to that Dispensation of the Gospel which we are under: So that we are to try all Things, in the first Place, by that _Word of Faith_ which is preached unto us, which the Apostle saith is _in the Heart_; and by that Law which God hath given us, which the Apostle saith also expresly _is written and placed in the Mind_.

_Lastly_, If we look to this Place according to the _Greek_ Interpretation of the _Septuagint_, our Adversaries shall have nothing from thence to carp; yea, it will favour us much; for there it is said, that _the Law is given us for an Help_; which very well agrees with what is above asserted.

[Sidenote: Obj. 2.] Their second Objection is from _John_ v. 39. _Search the Scriptures_, &c.

_Here, _say they_, we are commanded, _by Christ himself_, to search the Scriptures._

[Sidenote: _Answ. 1._] I answer, _First_, That the Scriptures ought to be searched, we do not at all deny; but are very willing to be tried by them, as hath been above declared: But the Question is, _Whether they be the Only and Principal Rule?_ Which this is so far from proving, that it proveth the contrary; [Sidenote: _Search the Scripture_, &c.] for Christ checks them here for too high an Esteem of the Scriptures, and neglecting of him that was to be preferred before them, and to whom they bore Witness, as the following Words declare; _For in them ye think ye have eternal Life, and they are they which testify of me: and ye will not come unto me, that ye might have Life._ This shews, that while they thought they had Eternal Life in the Scriptures, they neglected to come unto Christ to have Life, of which the Scriptures bore witness. This answers well to our Purpose, since our Adversaries now do also exalt the Scriptures, and think to have Life in them; which is no more than to look upon them as the only principal Rule and Way to Life, and yet refuse to come unto the Spirit of which they testify, even the inward spiritual Law, which could give them Life: So that the Cause of this People’s Ignorance and Unbelief was not their Want of Respect to the Scriptures, which though they knew, and had an high Esteem of, yet Christ testifies in the former Verses, that they had neither _seen the Father, nor heard his Voice at any Time; neither had his Word abiding in them_; which had they then had, then they had believed in the Son. [Sidenote: _Answ. 2._] Moreover, that Place may be taken in the Indicative Mood, _Ye search the Scriptures_; which Interpretation the _Greek_ Word will bear, and so _Pasor_ translateth it: Which by the Reproof following, seemeth also to be the more genuine Interpretation, as _Cyrillus_ long ago hath observed.

§. VIII. [Sidenote: Obj. 3.] Their third Objection is from these Words, _Acts_ xvii. 11. _These were more noble than those in Thessalonica, in that they received the Word with all Readiness of Mind, and searched the Scriptures daily, whether those Things were so._

[Sidenote: _Answ. 1._] _Here, _say they_, the _Bereans_ are commended for searching the Scriptures, and making them the Rule._

I answer; That the Scriptures either are the principal or only Rule, will not at all follow from this; neither will their searching the Scriptures, or being commended for it, infer any such Thing: For we recommend and approve the Use of them in that Respect as much as any; yet will it not follow, that we affirm them to be the principal and only Rule.

[Sidenote: _Answ. 2._] _Secondly_, It is to be observed that these were the _Jews_ of _Berea_, to whom these Scriptures, which were the Law and the Prophets, were more particularly a Rule; [Sidenote: _The_ Bereans _searching the Scriptures, makes them not the only Rule to try Doctrines._] and the Thing under Examination was, whether the Birth, Life, Works, and Sufferings of Christ, did answer to the Prophecies concerning him; so that it was most proper for them, being _Jews_, to examine the Apostle’s Doctrine by the Scriptures; seeing he pleaded it to be a fulfilling of them. It is said nevertheless, in the first Place, That _they received the Word with Chearfulness_; and in the second Place, _They searched the Scriptures_: Not that they searched the Scriptures, and then received the Word; for then could they not have prevailed to convert them, had they not first minded the _Word abiding in them_, which opened their Understandings; no more than the _Scribes_ and _Pharisees_, who (as in the former Objection we observed) searched the Scriptures, and exalted them, and yet remained in their Unbelief, because they had not the _Word abiding in them_.

[Sidenote: _Answ. 3._] But _Lastly_, If this Commendation of the _Jewish Bereans_ might infer that the Scriptures were the only and principal Rule to try the Apostle’s Doctrine by, what should have become of the _Gentiles_? How should they ever have come to have received the Faith of Christ, who neither knew the Scriptures, nor believed them? [Sidenote: _The _Athenians_ instanced._] We see in the End of the same Chapter, how the Apostle, preaching to the _Athenians_, took another Method, and directed them to somewhat of _God within_ themselves, that they might _feel after him_. He did not go about to proselyte them to the _Jewish Religion_, and to the Belief of the _Law_ and the _Prophets_, and from thence to prove the coming of Christ; nay, he took a nearer Way. Now certainly the principal and only Rule is not different; one to the _Jews_, and another to the _Gentiles_; but is _Universal_, reaching both: Though secondary and subordinate Rules and Means may be various, and diversly suited, according as the People they are used to are stated and circumstanced: Even so we see that the Apostle to the _Athenians_ used a Testimony of one of their own Poets, which he judged would have Credit with them; and no doubt such Testimonies, whose Authors they esteemed, had more Weight with them than all the Sayings of _Moses_ and the _Prophets_, whom they neither knew nor would have cared for. Now because the Apostle used the Testimony of a Poet to the _Athenians_, will it therefore follow, he made that the principal or only Rule to try his Doctrine by? So neither will it follow, that though he made use of the Scriptures to the _Jews_, as being a Principle already believed by them, to try his Doctrine, that from thence the Scriptures may be accounted the principal or only Rule.

§. IX. The last, and that which at first View seems to be the greatest Objection, is this:

[Sidenote: Obj. 4.] _If the Scripture be not the adequate, principal, and only Rule, then it would follow that the Scripture is not complete, nor the Canon filled; that if Men be now immediately led and ruled by the Spirit, they may add new Scriptures of equal Authority with the Old; whereas every one that adds is cursed: Yea, what Assurance have we, but at this Rate every one may bring in a new Gospel according to his Fancy?_

[Sidenote: _Answ._] The dangerous Consequences insinuated in this Objection were fully answered in the latter Part of the last Proposition, in what was said a little before, offering freely to disclaim all pretended Revelations contrary to the Scriptures.

[Sidenote: Obj. 1.] But if it be urged, _That it is not enough to deny these Consequences, if they naturally follow from your Doctrine of Immediate Revelation, and denying the Scripture to be the only Rule_:

[Sidenote: _Answ. 1._] I answer; We have proved both these Doctrines to be true and necessary, according to the Scriptures themselves; and therefore to fasten evil Consequences upon them, which we make appear do not follow, is not to accuse us, but Christ and his Apostles, who preached them.

[Sidenote: _Answ. 2._] But _Secondly_, We have shut the Door upon all such Doctrine in this very Position; affirming, _That the Scriptures give a full and ample Testimony to all the principal Doctrines of the Christian Faith_. For we do firmly believe that there is no other Gospel or Doctrine to be preached, but that which was delivered by the Apostles; and do freely subscribe to that Saying, [48]_Let him that preacheth any other Gospel, than that which hath been already preached by the Apostles, and according to the Scriptures, be accursed_.

[48] Gal. i. 8.

[Sidenote: _A new Revelation is not a new Gospel._] So we distinguish betwixt a Revelation of a _new Gospel_, and _new Doctrines_, and a _new Revelation_ of the _good old Gospel_ and _Doctrines_; the last we plead for, but the first we utterly deny. For we firmly believe, That _no other Foundation can any Man lay, than that which is laid already_. But that this Revelation is necessary we have already proved; and this Distinction doth sufficiently guard us against the Hazard insinuated in the Objection.

[Sidenote: _Books Canonical._] As to the _Scriptures_ being a _filled Canon_, I see no Necessity of believing it. And if these Men, that believe the Scriptures to be the only Rule, will be consistent with their own Doctrine, they must needs be of my Judgment; seeing it is simply impossible to prove the Canon by the Scriptures. For it cannot be found in any Book of the Scriptures, that these Books, and just these, and no other, are Canonical, as all are forced to acknowledge; how can they then evite this Argument?

That which cannot be proved by Scripture is no necessary Article of Faith.

But the Canon of the Scripture; to wit, that there are so many Books precisely, neither more nor less, cannot be proved by Scripture:

_Therefore_, it is no necessary Article of Faith.

[Sidenote: Obj. 2.] If they should allege; _That the admitting of any other Books to be now written by the same Spirit might infer the Admission of new Doctrines_:

I deny that Consequence; for the Principal or Fundamental Doctrines of the Christian Religion are contained in the tenth Part of the Scripture; but it will not follow thence that the Rest are impertinent, or useless. [Sidenote: _Books lost._] If it should please God to bring to us any of those Books, which by the Injury of Time are lost, which are mentioned in the Scripture; as, _The Prophecy of_ Enoch, _the Book of_ Nathan, _&c._ or, _the Third Epistle of _Paul_ to the_ Corinthians; I see no Reason why we ought not to receive them, and place them with the Rest. That which displeaseth me is, that Men should first affirm that the Scripture is the only and principal Rule, and yet make that a great Article of Faith into which the Scripture can give us no Light.

As for Instance: How shall a _Protestant_ prove by Scripture, to such as deny the Epistle of _James_ to be authentick, that it ought to be received?

_First_, If he would say, _Because it contradicts not the Rest_, (besides that there is no Mention of it in any of the Rest) perhaps these Men think it doth contradict _Paul_ in Relation to _Faith_ and _Works_. But, if that should be granted, it would as well follow, that every Writer that contradicts not the Scripture, should be put into the Canon; and by this Means these Men fall into a greater Absurdity than they fix upon us: For thus they would equal every one the Writings of their own Sect with the Scriptures; for I suppose they judge their own Confession of Faith doth not contradict the Scriptures: Will it therefore follow that it should be bound up with the Bible? And yet it seems impossible, according to their Principles, to bring any better Argument to prove the Epistle of _James_ to be Authentick. [Sidenote: _Whether the Epistle of _James_ be authentick, and how to know it?_] There is then this unavoidable Necessity to say, We know it by the same Spirit from which it was written; or otherwise to step back to _Rome_, and say, We know by Tradition that the Church hath declared it to be Canonical; and the Church is Infallible. Let them find a Mean, if they can. So that out of this Objection we shall draw an unanswerable Argument _ad Hominem_, to our Purpose.

That which cannot assure me concerning an Article of Faith necessary to be believed, is not the primary, adequate, only Rule of Faith, _&c._

Therefore, _&c._

I prove the Assumption thus:

That which cannot assure me concerning the Canon of the Scripture, to wit, that such Books are only to be admitted, and the _Apocrypha_ excluded, cannot assure me of this:

Therefore, _&c._

[Sidenote: Obj. 3.] And _Lastly_, As to these Words, _Rev._ xxii. 18. _That if any Man shall add unto these Things, God shall add unto him the Plagues that are written in this Book_; [Sidenote: _Answ._] I desire they will shew me how it relates to any Thing else than to that particular Prophecy. It saith not, _Now the Canon of the Scripture is filled up, no Man is to write more from the Spirit_; yea, do not all confess that there have been Prophecies and true Prophets since? The _Papists_ deny it not. And do not the _Protestants_ affirm, that _John Hus_ prophesied of the _Reformation?_ Was he therefore cursed? Or did he therein Evil? I could give many other Examples, confessed by themselves. [Sidenote: _What it means to add to the Scriptures._] But, moreover, the same was in Effect commanded long before, _Prov._ xxx. 6. _Add thou not unto his Words, lest he reprove thee, and thou be found a Liar_: Yet how many Books of the Prophets were written after? And the same was said by _Moses_, Deut. iv. 2. _Ye shall not add unto the Word which I command you; neither shall ye diminish aught from it._ So that, though we should extend that of the _Revelation_ beyond the particular Prophecy of that Book, it cannot be understood but of a new Gospel, or new Doctrines, or of restraining Man’s Spirit, that he mix not his Human Words with the Divine; and not of _a new Revelation of the Old_, as we have said before.

PROPOSITION IV.

Concerning the Condition of MAN in the FALL.

_All _Adam_’s Posterity, or Mankind, both _Jews_ and _Gentiles_, as to
the first _Adam_, or Earthly Man, is fallen, degenerated, and dead;
deprived of the Sensation or Feeling of this _Inward Testimony_
or Seed of God; _[49]_and is subject unto the Power, Nature, and
Seed of the Serpent, which he soweth in Men’s Hearts, while they
abide in this natural and corrupted Estate: From whence it comes,
that not only their Words and Deeds, but all their Imaginations,
are Evil perpetually in the Sight of God, as proceeding from
this depraved and wicked Seed. Man therefore, as he is in this
State, can know Nothing aright; yea, his Thoughts and Conceptions
concerning God and Things _Spiritual_, until he be disjoined from
this Evil Seed, and united to the _Divine Light_, are unprofitable
both to himself and others. Hence are rejected the _Socinian_ and
_Pelagian_ Errors, in exalting a Natural Light; as also of the
_Papists_, and most _Protestants_, who affirm, _That Man, without
the true Grace of God, may be a true Minister of the Gospel_.
Nevertheless, this Seed is not imputed to Infants, until by
Transgression they actually join themselves therewith; _[50]_for
they are by Nature _the Children of Wrath_, who walk according to
the _Power of the Prince of the Air, the Spirit that now worketh
in the Children of Disobedience_, having their Conversation in the
Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the
Mind._

[49] Rom. 5. 12, 15.

[50] Ephes. 2.

§. I. Hitherto we have discoursed how the True Knowledge of God is attained and preserved; also of what Use and Service the Holy Scripture is to the Saints.

We come now to examine _the State and Condition of Man as he stands in the Fall_; _what his Capacity and Power is_; _and how far he is able, as of himself, to advance in Relation to the Things of God_. Of this we touched a little in the Beginning of the second Proposition; but the full, right, and thorough Understanding of it is of great Use and Service; because from the Ignorance and Altercations that have been about it, there have arisen great and dangerous Errors, both on the one Hand and on the other. While some do so far exalt the Light of Nature, or the Faculty of the Natural Man, as capable of himself, by Virtue of the inward Will, Faculty, Light and Power, that pertains to his Nature, to follow that which is good, and make real Progress towards Heaven. And of these are the _Pelagians_, and _Semi-Pelagians_ of Old; and of late the _Socinians_, and divers others among the _Papists_. Others again will needs run into another Extreme, [Sidenote: Augustine’s _Zeal against Pelagius_.] (to whom _Augustine_, among the Ancients, first made Way in his declining Age, through the Heat of his Zeal against _Pelagius_) not only confessing Man uncapable of himself to do Good, and prone to Evil; but that in his very Mother’s Womb, and before he commits any actual Transgression, he is contaminate with a real Guilt, whereby he deserves eternal Death: In which Respect they are not afraid to affirm, _That many poor Infants are Eternally Damned, and for ever endure the Torments of Hell_. Therefore the God of Truth, having now again revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both these Extremes.

That then which our Proposition leads to treat of is,

[Sidenote: I.] First, _What the Condition of Man is in the Fall; and how far uncapable to meddle in the Things of God_.

[Sidenote: II.] And Secondly, _That God doth not impute this Evil to Infants, until they actually join with it_: That so, by Establishing the Truth, we may overturn the Errors on both Parts.

[Sidenote: III.] And, as for that Third Thing included in the Proposition itself concerning these _Teachers_ which _want the Grace of God_, we shall refer that to the tenth Proposition, where the Matter is more particularly handled.