An Apology for the True Christian Divinity. Robert Barclay

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СКАЧАТЬ 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.”

      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.”

      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.”

      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.

      

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.

       Table of Contents

      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 СКАЧАТЬ