Part 7
§. XVI. But to make an End, I shall add one Argument to prove, That this Inward, Immediate, Objective Revelation, which we have pleaded for all along, is the only, sure, certain, and unmoveable Foundation of all _Christian Faith_; which Argument, when well considered, I hope will have Weight with all Sorts of Christians, and it is this:
[Sidenote: _Immediate Revelation the Immoveable Foundation of all Christian Faith._] That which all Professors of _Christianity_, of what Kind soever, are forced ultimately to recur unto, when pressed to the last; That for and because of which all other Foundations are recommended, and accounted worthy to be Believed, and without which they are granted to be of no Weight at all, must needs be the only most true, certain, and unmoveable Foundation of all Christian Faith.
But Inward, Immediate, Objective Revelation by the Spirit, is that which all Professors of _Christianity_, of what Kind soever, are forced ultimately to recur unto, _&c._
_Therefore_, &c.
The Proposition is so evident, that it will not be denied: The Assumption shall be proved by Parts.
[Sidenote: Papists _Foundation, their Church and Tradition_, Why?] And _First_, As to the _Papists_, they place their Foundation in the Judgment of the _Church_ and _Tradition_. If we press them to say, Why they believe as the _Church_ doth? Their answer is, _Because the Church is always led by the infallible Spirit_. So here the _Leading of the Spirit_ is the utmost Foundation. Again, if we ask them, Why we ought to trust _Tradition_? They answer, _Because these Traditions were delivered us by the Doctors and Fathers of the Church; which Doctors and Fathers, by the Revelation of the Holy Ghost, commanded the Church to observe them_. Here again all ends in the Revelation of the Spirit.
[Sidenote: Protestants _and_ Socinians _make the Scriptures their Ground and Foundation_, Why?] And for the _Protestants_ and _Socinians_, both which acknowledge the Scriptures to be the Foundation and Rule of their Faith; the one as subjectively influenced by the Spirit of God to use them; the other, as managing them with and by their own Reason; ask both, or either of them, Why they trust in the _Scriptures_, and take them to be their Rule? Their Answer is, _Because we have in them the Mind of God delivered unto us by those to whom these Things were inwardly, immediately, and objectively Revealed by the Spirit of God_; and not because this or that Man wrote them, but because the _Spirit of God_ dictated them.
[Sidenote: Christians _by Name, and not by Nature, hold Revelation ceased, contrary to Scripture_.] It is strange then that Men should render that so uncertain and dangerous to follow, upon which alone the certain Ground and Foundation of their own Faith is built; or that they should shut themselves out from that Holy Fellowship with God, which only is enjoyed in the Spirit, in which we are commanded both to Walk and Live.
If any who read these Things find themselves moved, by the Strength of these Scripture-Arguments, to assent, and believe such Revelations necessary; and yet find themselves Strangers to them, which, as I observed in the Beginning, is the Cause that this is so much gainsaid and contradicted, let them know, that it is not because it is ceased to become the Privilege of every true Christian that they do not feel it, but rather because they are not so much Christians by Nature as by Name; and let such know, that the secret _Light_ which shines in the Heart, and reproves Unrighteousness, is the small Beginning of the Revelation of God’s Spirit, which was first sent into the World to reprove it of Sin, _John_ xvi. 8. And as by forsaking Iniquity, thou comest to be acquainted with that Heavenly Voice in thy Heart, thou shalt feel, as the Old Man, or the Natural Man, that savoureth not the Things of God’s Kingdom, is put off, with his evil and corrupt Affections and Lusts; I say, thou shalt feel the New Man, or the Spiritual Birth and Babe raised, which hath its Spiritual Senses, and can see, feel, taste, handle, and smell the Things of the Spirit; but till then the Knowledge of Things Spiritual is but as an Historical Faith. [Sidenote: _Who wants his Sight sees not the Light._] But as the Description of the Light of the Sun, or of curious Colours to a blind Man, who, though of the largest Capacity, cannot so well understand it by the most acute and lively Description, as a Child can by seeing them; so neither can the Natural Man, of the largest Capacity, by the best Words, even Scripture-words, so well understand the _Mysteries_ of _God’s Kingdom_, as the least and weakest Child who tasteth them, by having them Revealed _inwardly_ and _objectively_ by the Spirit.
Wait then for this in the small Revelation of that pure Light, which first reveals Things more known; and as thou becomest fitted for it, thou shalt receive more and more, and by a Living Experience easily refute their Ignorance, who ask, How dost thou know that thou art actuated by the Spirit of God? Which will appear to thee a Question no less ridiculous, than to ask one whose Eyes are open, How he knows the Sun shines at Noon-day? And though this be the surest and most certain Way to answer all Objections; yet by what is above written it may appear, that the Mouths of all such Opposers as deny this Doctrine may be shut, by unquestionable and unanswerable Reasons.
PROPOSITION III.
Concerning the SCRIPTURES.
_From these Revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth, which contain_,
I. _A faithful Historical Account of the Actings of God’s People in divers Ages; with many singular and remarkable Providences attending them._
II. _A Prophetical Account of several Things, whereof some are already past, and some yet to come._
III. _A full and ample Account of all the chief Principles of the Doctrine of _Christ_, held forth in divers precious Declarations, Exhortations, and Sentences, which, by the moving of God’s Spirit, were at several Times, and upon sundry Occasions, spoken and written unto some Churches and their Pastors._
_Nevertheless, because they are only a Declaration of the Fountain, and not the Fountain itself, therefore they are not to be esteemed the principal Ground of all Truth and Knowledge, nor yet the Adequate Primary Rule of Faith and Manners. Yet because they give a true and faithful Testimony of the first Foundation, they are and may be esteemed a Secondary Rule, subordinate to the Spirit, from which they have all their Excellency and Certainty: For, as by the inward Testimony of the Spirit we do alone truly know them, so they testify, That the Spirit is that Guide by which the Saints are led into all Truth; therefore, according to the Scriptures, the Spirit is the First and Principal Leader.[45] Seeing then that we do therefore receive and believe the Scriptures because they proceeded from the Spirit, so the very same Reason is the Spirit more Originally and Principally the Rule, according to the received Maxim in the Schools, _Propter quod unumquodque est tale, illud ipsum est magis tale_: That for which a Thing is such, that Thing itself is more such._
[45] John 16. 13. Rom. 8. 14.
§. I. The former Part of this Proposition, though it needs no Apology for itself, yet it is a good Apology for us, and will help to sweep away that, among many other Calumnies, wherewith we are 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; [Sidenote: _The Holy Scriptures the most excellent Writings in the World._] to which not only no other Writings are to be preferred, but even in divers Respects not comparable thereto. For as we freely acknowledge that their Authority doth not depend upon the Approbation or Canons of any Church or Assembly; so neither can we subject them to the fallen, 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 Virtue or Power that is in the Writings themselves; but we desire to ascribe all to that Spirit from which they proceeded.
We confess indeed there wants not a Majesty in the Style, a Coherence 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 satisfy our Consciences; therefore some of the Chief among _Protestants_, both in their particular Writings and publick Confessions, are forced to acknowledge this.
[Sidenote: Calvin’s _Testimony that the Scripture certainly is from the Spirit_.] 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 Knowledge to be necessary. _Instit. Lib. 1. Cap. 7. Sect. 4._
“But if (saith he) we respect the Consciences, that they be not daily molested with Doubts, and hesitate not at every Scruple, it is requisite that this Persuasion which we speak of be taken higher than human Reason, Judgment, or Conjecture; to wit, from the secret Testimony of the Spirit.” _And again_, “To those who ask, that _we prove unto them, by Reason, that _Moses_ and the _Prophets_ were inspired of God to speak_, I answer, That the Testimony of the Holy Spirit is more excellent than all Reason.” _And again_, “Let this remain a firm Truth, that he only whom the Holy Spirit hath persuaded, can repose himself on the Scripture with a true Certainty.” _And lastly_, “This then is a judgment which cannot be begotten but by an Heavenly Revelation, _&c._”
[Sidenote: _The Confession of the _French_ Churches._] The same is also affirmed in the first publick Confession of the _French_ Churches, published in the Year 1559. _Art. 4._ “We know these Books to be canonical, and the most certain Rule of our Faith, not so much by the common Accord and Consent of the Church, as by the Testimony and inward Persuasion of the Holy Spirit.”
[Sidenote: _Churches of _Holland_ assert the same._] Thus also in the 5th Article of the Confession of Faith, of the Churches of _Holland_, confirmed by the Synod of _Dort_. “We receive these Books only for holy and canonical,--not so much because the Church receives and approves them, as because the Spirit of God doth witness in our Hearts that they are of God.”
[Sidenote: Westminster _Confession the same_.] 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, though 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._ “Nevertheless our full Persuasion and Assurance of the Infallible Truth thereof, is from the inward Work of the Holy Spirit, bearing witness by and with the Word in our Hearts.”
By all which it appeareth how necessary it is to seek the Certainty of the Scriptures from the Spirit, and no where else. The infinite Janglings and endless Contests of those that seek their Authority elsewhere, do witness to the Truth hereof.
[Sidenote: _Apocrypha._] [46]For the Ancients themselves, even of the first Centuries, were not agreed among themselves concerning them; while some of them rejected 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 ancient, deny to have been written by the beloved Disciple and Brother of _James_, but by another 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 is the Privilege of Christ’s Sheep indeed that they hear his Voice, and refuse that of a Stranger; which Privilege being taken away, we are left a Prey to all Manner of Wolves.
[46] _Conc. _Laod._ Can. 58. in Cod. _Ec. 163._ Conc. _Laod._ held in the Year 364. excluded from the Canon _Eccl._ the Wisdom of _Solomon, Judith, Tobias_, the _Maccabees_, which the Council of _Carthage_ held in the Year 399. received._
§. 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.