Neither

are they the primary rule of

faith and manners.

That the Spirit is the rule.

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.

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:

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 man

ners:

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 scrip

tures described in the former proposition, is proved.

the law &

But besides these which are before mentioned, Wherein herein doth the law and the gospel differ, in that gospel difthe law, being outwardly written, brings under fer. 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 Evary2ov, 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 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:

you

The scripturc not the rule.

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:

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 in

cumbent upon particular persons, the scripture neither doth nor can declare.

If it be said, That the qualifications of a minister Object. are found in the scripture, and by applying these quali fications to myself, I may know whether I be fit for such a place or not;

I answer, The qualifications of a bishop, or min- Answ. ister, 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 heretics, 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

That

which is good for

one to do, sinful to

may be

another.

of gifts.

good which he willeth us to do. Every member hath its particular place in the body, as the apostle showeth, 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. 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 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 showeth this distinction well, Diversities 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 ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation. Now what scripture-rule showeth 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.

Moreover, that which of all things is most need