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: