The Scrip The principal Rule of Chriftians under the Gofpel, is not an outward 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. But the Letter of the Scripture is outward, of it felf a dead Thing, a meer Declaration of good Things, but not the Things themselves. Therefore it is not, nor can be, the Chief or prin cipal Rule of Chriftians. . III. Thirdly, That which is given to Chriftians ture not the for a Rule and Guide, muit needs be fo full, as it may clearly and diftinctly guide and order them in all Things and Occurrences that may fall out. Rule. But in that there are many Hundreds of Things, with a Regard to their Circumftances, particular Chriftians 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 fhall give an Inftance in two or three Particulars, for to prove this Propofition. It is not to be doubted, but fome Men are particularly called to fome particular Services; their being not found in which, though the Act be no general pofitive Duty, yet in fo far as it may be required of them, is a great Sin to omit: For as much as God is zealous of his Glory, and every Act of Difobedience to his Will manifefted, is enough not only to hinder one greatly from that Comfort and inward Peace, which otherwife they might have, but also bringeth Condemnation. As for Inftance, Some are called to the Ministry of the Word; Paul faith, There was a Neceffity upon him to preach the Gospel; Woe unto me, if I preach not. If it be neceffary, that there be now Minifters of the Church, as well as then, then there is the fame Neceffity upon fome more than upon others, to occupy this Place; which Neceffity, as it may be incumbent upon upon particular Perfons, the Scripture neither doth, nor can declare. If it be faid, That the Qualifications of a Minifter object, are found in the Scripture, and by applying these Qualifications to my felf, I may know whether I be fit for fuch a Place or no. 1 answer, The Qualifications of a Bishop, or Mi-Answ. nifter, as they are mentioned both in the Epistle to Timothy and Titus, are fuch as may be found in a private Christian; yea, which ought in fome Measure to be in every true Chriftian: So that, that giveth a Man no Certainty. Every Capacity to an Office, giveth me not a fufficient Call to it. Next again, By what Rule fhall I judge, if I be fo Qualified? How do I know that I am fober, meek, boly, barmless? Is not the Teftimony of the Spirit in my Confcience, that which muft affure me hereof? And fuppofe 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 fhall take up my Time in Confirming the Faithful, Reclaiming Hereticks, or Converting Infidels, as alfo in Writing Epiftles 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 Refpect 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 Jerufalem, had gone back to Achaia, or Macedonia, he might have fuppofed he could have done God more acceptable Service, in Preaching and Confirming the Churches, than in being fhut up in Prifon in Judea; but would God have been pleafed herewith? Nay certainly. Obedience is better than Sacrifice; and it is not our doing that which is good fimply, that pleafeth God, but that K Good is good for one to do, ful to ano ther. Good which he willeth us to do. Every Member hath it's particular Place in the Body, as the Apoftle fheweth, I Cor. xii. If then, I being the Foot, fhould offer to exercife the Office of the Hand; or being the Hand, that of the Tongue, my Service would be troublesome, and not acceptable; and inftead of helping the Body, I thould make a Schifm in That which it. So that, that which is good for another to do, may be finful to me: For, as Mafters will have their may be fin- Servants to obey them, according to their good Pleafure, and not only in blindly doing that, which may feem to them to tend to their Mafter's Profit; whereby it may chance (the Mafter having Business both in the Field and in the Houfe) that the Servant, that knows not his Mafter's Will, may go to the Field, when it is the Mind of the Mafter he should stay and do the Bufinefs of the House: Would not this Servant then deferve a Reproof, for not anfwering his Master's Mind? And what Mafter is fo fottish and carelefs, as having many Servants, leaves them in fuch Disorder, as not to affign each his particular Station, and not only the general Terms of doing that which is profitable, which would leave them in Doubts, and no doubt end in Confufion? Diversities Shall we then dare to afcribe unto Chrift, in the ordering of his Church and Servants, that which in Man might juftly be accounted Disorder and Confulion? The Apostle fheweth this Diftinction well, Rom. xii. 6, 7, 8. Having then Gifts, differing acof Gifts. cording to the Grace that is given to us; whether Prophecy, let us prophefy according to the Proportion of Faith; or Miniftry, let us wait on our Miniftring; or be that Teacbeth, on Teaching; or be that Exhorteth, on Exhortation. Now what Scripture Rule fheweth me, that I ought to Exhort, rather than Prophefy? or to Minister, rather than Teach? Surely none at all. Many more Difficulties of this Kind occur in the Life of a Chriftian. Moreover, the affure thee? Moreover, That which of all Things is most need- Of Faith ful for him to know, to wit, whether he really be onavatiin the Faith, and an Heir of Salvation, or no, the Scripture 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; befides, that it is especially commanded, 2 Cor. xiii. 5. Examine your felves, whether be in the Faith, prove your felves; know ye not your own felves, how that Jefus Chrift 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 fure. Now, I fay, what Scripture Rule can affure me, that I have true Faith? That my Calling and Election is fure? ye If it be faid, By comparing the Scripture-Marks of true Faith with mine: I demand, Wherewith fhall I make this Obfervation? What fhall afcertain me, that I am not miftaken? It cannot be the Scripture; That's the Matter under Debate. If it be faid, My own Heart; ceitful. How unfit a Judge is it in its own Cafe? And how like to be partial, efpecially if it be yet unrenewed? Doth not the Scripture fay, That it is deceitful above all Things? I find the Promifes, I find the Threat- of Man de nings, 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 thefe Things, but makes no Application; fo that the Af fumption must be of my own making, thus; as for Example: I find this Propofition in Scripture; He that believes, fhall be faved: Thence I draw this Affumption, But I, Robert, Believe: Therefore, I ball be faved. The Minor is of my own making, not expreffed in the Scripture; and fo an Humane Conclufion, not a Divine Pofition; fo that my Faith and Affurance K 2 here Testimony here, is not built upon a Scripture-Propofition, but upon an Humane Principle; which, unless I be fure of elsewhere, the Scripture gives me no Certainty in the Matter. Again, If I fhould pursue the Argument further, and feek a new Medium out of the Scripture, the fame Difficulty would occur, thus: He that hath the true and certain Marks of true But I have thofe Marks: For the Affumption is ftill here of my own making, and is not found in the Scriptures; and by Çonfequence the Conclufion can be no better, fince it still followeth the weaker Propofition. This is indeed fo pungent, that the best of Proteftants, The Inward who plead for this Affurance, afcribe it to the inof the Spirit Ward Teftimony of the Spirit, (as Calvin, in that the Seal of large Citation, cited in the former Propofition) fo Promiles that, not to feek further into the Writings of the Primitive Proteftants, (which are full of fuch Expreffions) even the Westminster Confeffion of Faith affirmeth, Chap. 18. Sect. 12. "This Certainty is Scripture not a bare Conjecture and probable Perfwafion, grounded upon Fallible Hope, but an Infallible "Aflurance of Faith, founded upon the Divine "Truth of the Promife of Salvation; the inward "Evidences of these Graces, unto which these Pro"mifes are made; the Teftimony of the Spirit of "Adoption, witnefling to our Spirits, that we are "the Children of God; which Spirit is the Earnest "of our Inheritance, whereby we are fealed to the "Day of Redemption. Moreover, The Scripture it felf, wherein we are fo earnestly preffed to feek after this Affurance, doth not at all affirm it felf a Rule fufficient to give it, but wholly afcribeth it to the Spirit, as Rom. viii. 16. The Spirit it felf beareth witness with our Spirit, that we are the Children of God. 1 John iv. 13. Hereby know we |