The Third Proposition, Concerning the Scriptures.

§. I. THe former part of this Proposition, though it needs no Apo∣logy for it, yet it is a good Apology for us, and will help to sweep away that, among many other Calumnys, wherewith we are Page  39 often loaded, as if we were vilifiers and deniers of the Scriptures, for in that which we affirm of them, it doth appear at what high rate we value them, accounting them without all deceit or equivocation, the most excellent Writings in the World, to which not only no other Writings are to be preferr'd, but even in divers respects not compa∣rable thereunto. For, as we freely acknowledg, that their Authority doth not depend upon the approbation or Canons of any Church or Assembly, so neither can we subject them to the faln, corrupt, and defiled reason of man; and therein as we do freely agree with the Protestants, against the error of the Romanists; so on the other hand, we cannot go the length of such Protestants, as make their Authority to depend upon any vertue, or power, that is in the Writings them∣selves; but we desire to ascribe all to that Spirit, from which they pro∣ceeded.

We confess indeed, there wants not a Majestie in the Stile, a cohe∣rence in the parts, a good scope in the whole, but seeing these things are not discerned by the Natural, but only by the Spiritual man, it is the Spirit of God that must give us that belief of the Scriptures, which may satisfie our Consciences. Therefore the chiefest among Prote∣stants, both in their particular Writings, and publick Confessions, are forced to acknowledg this.

Hence Calvin, though he saith he is able to prove that if there be a God in Heaven, these writings have proceeded from him, yet he concludes another knowledg to be necessary: Insti. lib. 1. cap. 7. Sect. 4.

The same is also affirmed in the first publick Confession of the French Churches, published in the Year 1559. Art. 4.

Thus also in the 5 Article of the Confession of faith of the Churches of Holland, confirmed by the Synod of Dort.

And lastly, The Divines, so called, at Westminster, who began to be afraid of, and guard against the Testimony of the Spirit, because they perceived a dispensation beyond that, which they were under, beginning to dawn, and to eclipse them, yet could they not get by this, tho they have laid it down neither so clearly, distinctly, nor honestly, as they that went before. It is in these words, chap. 1. sect. 5.

By all which it appeareth, how necessary it is, to seek the certain∣ty of the Scriptures, from the Spirit; and no where else. The infi∣nit janglings and endless contests of those, that seek their authority elsewhere, do witness to the Truth hereof.

*For the Antients themselves even of the first Centuries, were not as one among themselves, concerning them; while some of them re∣jected Books, which we approve, and others of them approved those which some of us reject. It is not unknown to such as are in the least acquainted with Antiquity, what great contests are, concerning the second Epistle of Peter, that of James, the second and third of John, and the Revelations, which many even very Antient, deny to have been written by the beloved Disciple and Brother of James, but by ano∣ther of that name. What should then become of Christians, if they had not received that Spirit, and those Spiritual senses, by which they know how to discern the true from the false. It's the priviledg of Christ's Sheep indeed, that they hear his voice, and refuse that of a stranger, which priviledg being taken away, we are left a prey to all manner of wolves.

§ II. Tho then we do acknowledg the Scriptures to be a very hea∣venly and Divine writing, the use of them to be a 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 these, whom he made in∣strumental in preserving them; so that they have kept them to be a Page  41 witness against themselves, yet we may not call them the principal fountain of all Truth and knowledg, nor yet the first adequate rule of Faith, and manners, because the principal fountain of Truth must be the Truth it self, i. e. that whose certainty and authority depends not upon another. When we doubt of the streams of any river or flood, we recur to the fountain it self, and having found it, there we sist, we can go no further, because there it springs out of the bowels of the Earth, which are inscrutable. Even so the writing 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 al∣ways 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 knowledg, as it appears by what is above spoken, so it is provided in the latter part of the Proposition, which being reduced to an argument runs thus.

That the certainty and authority whereof depends upon another, and which is received as Truth, because of its proceeding from ano∣ther, is not to he accounted the principal ground and origin of all Truth and knowledg.

But the Scriptures authority and certainty depends 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 tales, illud ipsum est magis tale. Which Maxim, tho I confess it doth not hold universally, in all things, yet in this it both doth and will very well hold, as by applying it, as we have above in∣timated, will appear.

The same argument will hold, as to the other branch of the positi∣on, That it is not the primary adequade 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:

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; Page  42 If by the Spirit we be 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 knowledg, and the primary rule of faith and manners:

But the first is true:

Therefore also the last.

Next, the very nature of the Gospel it self declareth, that the Scrip∣tures 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.

But besides those, 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 it being an inward powerful thing also gives power to obey, and deliver from the evil. Hence it is called 〈 in non-Latin alphabet 〉, 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 vertue. Where∣fore such as comes 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. 6.14. 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 20.32. And now, Brethren, I com∣mend 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 those that 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. 8.2. 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 Rom. 10.8. is mani∣fest, 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 out∣ward letter, nor law outwardly written and delivered, but an inward Spiritual Law, ingraven in the heart, the Law of the Spirit of Life, the Word, that is nigh in the heart and in the mouth.

Page  43But the letter of the Scripture is outward, of it self a dead things, a meer declaration of good things, but not the things themselves.

Therefore it is not, nor can be the chief or principle rule of Chri∣stians.

§. III. Thirdly, That which is given to Christians for a Rule and Guide, must needs be so full, as it may clearly and distinctly guide and order them in all things and occurences that may fall out.

But in that there are many hundred of things, with a regard to their circumstances, 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, for to prove this Proposition. It is not to be doubted but some men are particularly called to some particular Services, there being not found in which, though the act be no general positive duty, yet in so far as it may be re∣quired of them, is a great sin to omit, for as much God is zealous of his Glory, and every act of Disobedience to his will manifested, is e∣nough not only to hinder one greatly from that Comfort and inward Grace, which otherwise they might have, but also bringeth Con∣demnation.

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.

If it be said, that the qualifications of a Minister are found in the Scri∣pture, and by applying these qualifications to my self, I may know whether I be fit for such a place or no.

I answer, The qualifications of a Bishop or Minister, as they are mentioned, both in the Epistle to Tim. and Tit. are such as may be found in a private Christian, yea which ought in some measure to be in every true Christian? so that that giveth a man no certainty, every pacity to an office giveth me not a sufficient call to it.

Next again, By what Rule shall I judg if I be so qualified? how do I know that I am sober, meek, holy, harmless? Is not the Testimony of the Spirit in my Conscience, that, which must assure me hereof? And, suppose that I was quallified, 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 Page  44 take up my Time in Confirming the Faithful, reclaiming Here∣ticks, 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 Chur∣ches, than in being shut up in Prison in Judea; but would God have been pleased herewith? Nay certainly. Obedience is better than Sa∣crifice, and it is not our doing that which is good simply that pleaseth God, but that good which he wille thus to do. Every Member hath its particular place in the Body, as the Apostle sheweth, 1 Cor. 12. 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. 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, not only in blindly doing that which may seem to them to tend to their Masters profit; whereby it may chance (the Master having business both in the field and in the house) that the Servant that knows not his Masters 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 care∣less, as having many Servants, leaves them in such disorder, as not to assign each his particular station, and not only the general term of doing that which is profitable, which would leave them in various doubts, and no doubt 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; The Apostle sheweth this distinction well, Rom. c. 12. v. 6, 8. Having then Gifts differing according to the Grace, that is given us, whether Prophecy, let us Prophecy according to the pro∣portion of Faith, or Ministry, let us wait on our Ministrings, 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 pro∣phecy? Page  45 or to minister rather than teach? Surely none at all. Many more difficulties of this kind occur in the Life of a Christian.

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 no, the Scripture can give him no certainty in, neither can it be a Rule to him. That this knowledg is exceeding desirable and com∣fortable, all do unanimously acknowledg, besides that it is especially commanded, 2 Cor. 13. v. 5. Examine your selves whether ye be in the Faith, prove your selves. Know ye not your own selves how that Jesus Christ is in you, except you be reprobates? and 2 Pet. 1.10. Wherefore the rather Brethren, give all dilligence 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 as∣certain me that I am not mistaken? It cannot be the Scripture: That's the matter under debate.

If it be said, My own Heart;

How unfit a judg is it in its own case? and how like to be partial, e∣specially if it be yet unrenewed? Doth not the Scripture say, that it is deceitful above all things? I find the promises, I find the threatnings in the Scripture, but who telleth me that the one belongs to me, more than the other? The Scripture gives me a meer 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 the Scripture;

He that believes, shall be saved: thence I draw this assumption.

But I, Robert believe:

Therefore I shall be saved.

The minor is of mine own making, not expressed in the Scripture, and so a humane conclusion, not a Divine position, so that by my Faith and assurance here, is not built upon a Scripture position, but upon a humane 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 me∣dium 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 Page  46 in the Scriptures, and by consequence the conclusion can be no better, since it still followeth the weaker proposition. This is indeed so pun∣gent, that the best of Protestants, who plead for this assurance, as∣cribe it to the inward Testimony of the Spirit (as Calvin in that large citation, cited in the former Proposition) so that, not to seek further into the Writings of the primitive Protestants, which are full of such expressions, even the Westminster confession of Faith affirmeth, chap. 18. sect. 12.

Moreover, the Scripture it self, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm it self a rule sufficient to give it, but wholly ascribeth it to the Spirit, as Rom. 8.16. The Spirit it self beareth witness with our Spirit, that we are the Children of God, 1 Joh. 4.13. Hereby do we know that we dwell in him, and he in us, be∣cause he hath given us of his Spirit; and 5.6. And it is the Spirit that beareth witness, because the Spirit is truth.

§. IV. Lastly, That cannot be the only principle 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 im∣perfection) many who are within the compass of the visible Church, and may without absurdity, yea with great probability be accounted oft he Elect) are necessarily excluded, and that either wholly, or at least from the immediate use thereof. But it so falls out frequently con∣cerning the Scriptures, in the case of deaf People, Children and Ideots, 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 it self very absurd, and inconsi∣stent 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 knowledg, seeing it is expresly af∣firmed, They shall all be taught of God, Joh. 6.45. And they shall know me from the least to the greatest, Heb. 8.11. But secondly, Though we were rid of this difficulty, how many illeterate and yet good men, Page  47 are there in the Church of God, who cannot read a Letter in their own Mothers Tongue? Which imperfection, though it be in∣convenient, I cannot tell whether we may safely affirm it to be sinful; these can have no immediate Knowledg of the rule of their Faith; So their Faith must needs depend upon the credit of other mens Read∣ing, or relating it unto them, where either the altering, adding or o∣mitting of a little word may be a foundation in the poor hearer, of a very dangerous mistake; whereby he may either continue in an ini∣quity ignorantly, or believe a lie confidently. As for Example, the Papists in all their Catechisms and publick Exercises of Examination, towards the People, have boldly cut away the second Command, because it seems so expresly to hit 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 Lan∣guage, where is there one of a thousand that hath that through know∣ledge of the original Languages, in which they are written, so as in that respect immediately to receive the benefit of them? Must not all these here depend upon the honesty and faithfulness of the Interpre∣ters? Which how uncertain it is for a man to build his Faith upon, the many Corrections, Amendments, and various Essays, which e∣ven among Protestants have been used, whereof the latter hath con∣stantly blamed and corrected the former, as guilty of Defects and Er∣rors, doth sufficiently declare. And that even the last Translations in the vulgar Languages needs 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 even occurs to these skilled in the Original Languages, who cannot so immediately receive the mind of the Au∣thors in these Writings, as that their Faith doth at least obliquely de∣pend upon the honesty and credit of the Transcribers, since the Ori∣ginal Copies are granted by all not to be now extant.*

Of which Transcribers Jerome in his time complained, saying, that they wrote not what they found, but what they understood. And Epipha∣nius saith, that in the good and correct Copies of Luke it was written; that Christ wept, and that Irenaeus doth cite it, but that the Catholicks blotted it out, fearing least Hereticks should have abused it. Other Fa∣thers also declare, that whole verses were taken out of Mark; because of the Manichees.

But further, the various lections of the Hebrew Character by reason of the Points, which some plead for as coaevous with the first writings, Page  48 which others, with no less probability, alledg 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 contro∣versie among the Fathers, whereof some highly approve the Greek Septuagint, decrying and rendring very doubtful the Hebrew Copy, as in many vitiated, and altered by the Jews, other some and parti∣cularly Jerom, exalting the certainty, of the Hebrew, and rejecting, yea even deriding the History of the Septuagint, which the primi∣tive Church chiefly made use of, and some Fathers that lived centu∣ries before them, affirmed to be a most certain thing. Add the ma∣ny various lections in divers copys of the Greek, and the great alte∣rations among the Fathers of the first three Centuries, (who had grea∣ter 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 esta∣blish their Faith upon an unmoveable Rock, left them not to be prin∣cipally ruled by that, which was subject in it self, to many uncertain∣ties, 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 my self have been a witness of, with great admiration of the love of God to his children in these latter days. 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 the Divine knowledg 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 vul∣gar Language, who being pressed by the adversaries with some cita∣tions out of the English Translation, and finding them to disagree with the manifestation of Truth in their 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 Page  49 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 significations of the words, as strain them to express that which comes nearest with that opinion and notion they have of Truth. And this seemed to me to sute very well with that saying of Augustin, Epist. 19. ad Hen. Tom. 2. fol. 14. after he has said that he gives only that honour to those books, which are called Canonical, as to believe that the Au∣thors thereof did in writing, not err. He adds,

§ V. If it be then asked me, whether I think hereby to render the Scri∣pture altogether uncertain, or useless?

I answer, not at all. The proposition it self declares what esteem I have for 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 Scripture the second place, even whatsoever they say of themselves. Which the Apostle Paul chiefly mentions in two places, Rom. 15.4. Whatsoever things were written aforetime, were written for learning, that we through patience and comfort of the Scri∣ptures might have hope. 2 Tim. 3.15, 16, 17. The Holy Scriptures are able to make wise unto Salvation, through Faith, which is in Christ Je∣sus. All Scripture given by inspiration from God, is profitable for correcti∣on, for instruction, in righteousness, that the Man of God may be per∣fect, throughly furnished unto every good work.

For tho God do 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; whereby the Saints are made instruments in the hand of the Lord, to strengthen and encourage one another: which do also tend to perfect, and make them wise unto Salvation, and such as are led by the Spirit, cannot neglect but do natural love, and are won∣derfully 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 heavi∣ness. Peter himself declares this to have been the end of his writing, 2 Pet. 1.12, 13. Wherefore I will not be negligent to put you alwaies in remembrance of those things, tho ye know them and be established in the Page  50 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 ex∣press than that such as are under the New Covenant, they need no man to teach them: yet it was a fruit of Christ's Ascension, to send Teach∣ers 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 priviledg, 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.

Secondly, God hath seen meet, that herein we should, as in a look∣ing 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 strengthened of obtaining the same end; 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.

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 prophecys of the Scri∣pture are also very comfortable, and profitable unto us, as the same Spirit inlightens 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 a∣foretime, was written for our comfort, [our] that are the believers, [our] that are the Saints, concerning such the Apostle speaks; for as for the other, 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 humane and School Literature, of which we may safely presume that Peter himself, being a Fisher-man, had no great skill: for it may with great probability, yea certainly, be affirmed, that he had no know∣ledg of Aristotles Logick, which both Papists and Protestants, now degenerating from the simplicity of Truth, make hand-maid of Di∣vinity (as they call it) and a necessary introduction to their carnal, Page  51 natural and humane Ministry. By the infinite obscure labours of which kind of men, mixing in their heathenish stuff, the Scripture is rendred at this day of so little service to the simple People, whereof if Jerom complained in his time, now twelve hundred years ago, Hi∣eron Ep. 134. ad Cypr. tom. 3. saying, It is wont to befall 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 then, con∣sidering those great heaps of commentarys since, in ages yet far more corrupted?

§ VI. In this respect above mentioned then, we have shown 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 se∣condary rule. Moreover, because they are commonly acknowledg∣ed 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 Testi∣mony left to all the essentials of the Christian faith; we do look up∣on them as the only fit outward judg of Controversies among Christi∣ans, 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 tryed by them; which we never refused, nor ever shall in all controversies with our ad∣versaries, as the Judg 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 lead∣ings, that we may cover our selves 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 natural Man, as Paul and James seem to contradict one another.

Thus far we have shown both what we believe, and what we be∣lieve 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 it self (though it no where call it self so) by which they labour to prove their Doctrin, I shall briefly lay them down by way of Objections, and answer them before I make an end of this matter.

Page  52§ VII. Their first Objection is usually drawn from Isaiah 8.20. To the Law and to the Testimony, if they speak not according to this Word, it is be∣cause there is no Light in them. Now this Law, Testimony, and Word, they plead to be the Scriptures.

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 a∣gainst 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 lite∣ral, 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: 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 Pro∣phet 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 interpreta∣tion of the Septuagint, our adversaries shall have nothing from thence to carp, yea it will favour as much; for there it is said, that the Law is given us for a help, which very well agrees with what is above as∣serted.

Their second objection is from Joh. 5.39. Search the Scriptures, &c.

Here, say they, we are commanded, by Christ himself, to search the Scriptures.

I answer First, That the Scriptures ought to be searched, we do not at all deny, but are very willing to be tryed 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; for Christ checks them here, for too high an esteem of the Scriptures, and neglecting of him, that was to be preferr'd before them, and to whom they bore witness, as the following words de∣clare. 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 may have life. This shewes, that while they thought they had eternal life in the Scriptures, Page  53 they neglected to come unto Christ to have Life, of which the Scri∣ptures bore witness. This answers well to our purpose, since our ad∣versaries 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 prin∣cipal rule, and way to Life, and yet refuse to come unto the Spirit, of which they testifie, even the inward Spiritual Law, which could give them Life. So that the cause of this Peoples ignorance and unbelief was not their want of respect to the Scriptures, which though they knew, and had a high esteem of, yet Christ testifies in the former ver∣ses, that they had neither seen the Eather, 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. Moreover, that place may be ta∣ken in the Indicative mood, Ye search the Scriptures, which interpre∣tation the Greek word will bear, and so Pasor translateth it, which by the reproof following, seemeth also to be the more genuine inter∣pretation, as Cyrillus long ago hath observed.

§ VIII. Their third objection is from these words, Acts 17.11. These were more noble than those in Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures daily, whe∣ther those things were so.

Here say they, the Beroeans are commended, for searching the Scri∣ptures, and making them the Rule.

I answer, That the Scriptures either are the principal or only Rule, will not at all from this follow, neither will their searching the Scri∣ptures, or being commended for it, infer any such thing, for we re∣commended 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.

Secondly, It is to be observed, that these were the Jews of Beroea to whom these Scriptures, which were the Law and the Prophets, were more particularly a Rule, and the thing under examination was, whether the Birth, Life, Works, and sufferings of Christ did answer to the Prophecies that went before of him; so that it was most pro∣per for them being Jews, to examine the Apostles 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 chear∣fulness: and in the second place, they searched the Scriptures; not that they searched the Scriptures, and then received the Word; for then could not they 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 ob∣jection Page  54 we observed) searched the Scriptures, and exalted them, and yet remained in their unbelief, because they had not the Word abiding in them.

But lastly, If this commendation of the Jewish Beroeans might in∣fer, that the Scriptures were the only and prsncipal Rule to try the Apostles Doctrine by, what should have become of the Gentiles? How should they ever have come to received the Faith of Christ, who nei∣ther knew the Scriptures nor believed them? 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 them∣selves, that they might feel after him. He did not first go about to Prosolite 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 vniversal, reaching both: though secondary and subordinate Rules and means may be various, and diversly suted, according as the peo∣ple they are used to, are stated and circumstantiated. 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 Testimonys 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 fol∣low 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 prin∣cipal or only rule.

§ IX. The last, and which at first view seems to be the greatest ob∣jection, is this,

*If the Scripture be not the adequate, principal, and only Rule, then it would follow that the Scripture is not compleat, 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 it cursed: yea what assurance have we, but at this rate every one may bring in a new Gospel, according to his fancy?

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 con∣trary to the Scriptures.

Page  55But if it be urged, that it is enough to deny these consequences,*if they naturally follow from your Doctrine of immediate Revelation, and denying the Scripture to be the only rule.

I answer, We have proved both these Doctrines to be true and ne∣cessary, according to the Scriptures themselves, and therefore to fa∣sten evil consequences upon them, which we make appear do not follow, is not to accuse us, but Christ and his Apostles, who preach∣ed them.

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 free∣ly subscribe to that saying, Let him that preacheth any other Gospel,*than that which hath been already preached by the Apostles, and according to the Scriptures be accursed.

So we distinguish betwixt a revelation of a new Gospel and new do∣ctrines 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.

As to the Scriptures being a filled Canon, I see no necessity of be∣lieving it. And, if these men that believe the Scripture to be the only Rule, will be consistent to 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 Scripture, that these Books, and just these, and no other are Cano∣nical, as all are forced to acknowledg, 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 or less, cannot be proved by Scripture.

Therefore, it is no necessary article of Faith.

If they should alledg,* 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 of fundamental Doctrines of the Christian Religion are contained in the tenth part of the Scri∣pture; but it will not follow thence, that the rest are impertinent, or Page  56 useless. If it should please God to bring to us any of these 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 might not 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 a great article of Faith of that which the Scripture can give us no light in.

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 re∣ceived?

First, if he should say, because it contradicts not the rest, (besides that there is no mention made 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 judg their own con∣fession 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. There is then this un∣avoidable 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 amidst 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, neces∣sary to be believed, is not the primary, adequate, only rule of Faith:

But the Scripture cannot thus assure me:

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 Apochrypha to be excluded, cannot assure me of this.

Therefore, &c.

And lastly, As to these words, Rev. 22.18. that if any man shall add unto these things,*God shall add unto him the plagues, that are written in this Book. I desire they will shew me how it relates to anything else, than Page  57 to that particular Prophecy. It saith not, now the Canon of the Scri∣pture is filled up, no man is to write more from that 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 prophecied of the Reformation? was he therefore cursed, or did he therein evil? I could give many other examples confessed by them∣selves; but moreover the same was in effect commanded long be∣fore, Prov. 30.6. Add thou not unto his words, lest he reprove thee and thou be found a Lyar. Yet how many books of the Prophets were writ∣ten after? and the same was said by Moses, Deut. 4.2. Ye shall not. add unto the word, which I command you, neither shall ye diminish ought from it. So that, though we should extend that of the Revelation be∣yond 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 humane words with the Divine, and not of a new revelation of the old, as we have said before.