An Apology for the True Christian Divinity. Robert Barclay

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.

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      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; 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.

      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:

      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.

      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:

      The Scripture not the Rule.Therefore it is not, nor can be, the chief or principal Rule of Christians.

      §. III.

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      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.