David, inculcating the necessity of the removal of superstitions out of the world, that pure religion may flourish, frequently introduces God as "reigning:" (k) by the word “reigning,” intending, not the power which he possesses, and which he exercises in the universal government of nature, but the doctrine in which he asserts his legitimate sovereignty: because errors can never be eradicated from the human heart, till the knowledge of God is implanted in it.

IV. Therefore the same Psalmist, having said, that "the heavens declare the glory of God; and the firmament sheweth his handy-work. Day unto day uttereth speech, and night unto night sheweth knowledge," (1) afterwards proceeds to the mention of the word: "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes." For though he also comprehends other uses of the law, yet he suggests in general, that since God's invitation of all nations to him by the view of heaven and earth is ineffectual, this is the peculiar school of the children of God. The same is adverted to in the twenty-ninth Psalm, where the Psalmist, having preached the terrors of the Divine voice, which in thunders, in winds, in showers, in whirlwinds, and in tempests, shakes the earth, makes the mountains tremble, and breaks the cedars, adds, at length, towards the close, "in his temple doth every one speak of his glory;" because unbelievers are deaf to all the voices of God, which resound in the air. So, in another Psalm, after describing the terrible waves of the sea, he concludes thus: "Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever." (m) Hence also proceeds the observation of Christ to the Samaritan woman, that her nation and all others worshipped they knew not what; and that the Jews were the only worshippers of the true God. (n) For since the human mind is unable, through its imbecility, to attain any knowledge of God without the assistance of his sacred word, all mankind, except the Jews, as they sought God without the word, must necessarily have been wandering in vanity and error.

(2) Ps. xciii. 96, &c. (1) Ps. xix. 1, &c. (m) Ps. xciii. 5. (1) John iv. 22.

CHAPTER VII.

The Testimony of the Spirit necessary to confirm the Scripture, in order to the complete Establishment of its Authority. The Suspension of its Authority on the Judgment of the Church, an impious Fiction.

BEFORE I proceed any farther, it is proper to introduce some remarks on the authority of the Scripture, not only to prepare the mind to regard it with due reverence, but also to remove every doubt. For, when it is admitted to be a declaration of the word of God, no man can be so deplorably presumptuous, unless he be also destitute of common sense and of the common feelings of men, as to dare to derogate from the credit due to the speaker. But since we are not favoured with daily oracles from heaven, and since it is only in the Scriptures that the Lord hath been pleased to preserve his truth in perpetual remembrance; it obtains the same complete credit and authority with believers, when they are satisfied of its divine origin, as if they heard the very words pronounced by God himself. The subject, indeed, merits a diffuse discussion, and a most accurate examination. But the reader will pardon me, if I attend rather to what the design of this work admits, than to what the extensive nature of the present subject requires. But there has very generally prevailed a most pernicious error, that the Scriptures have only so much weight as is conceded to them by the suffrages of the Church: as though the eternal and inviolable truth of God depended on the arbitrary will of men. For thus, with great contempt of the Holy Spirit, they inquire, Who can assure us that God is the author of them? Who can with certainty affirm, that they have been preserved safe and uncorrupted to the present age? Who can persuade us, that this book ought to be received with reverence, and that expunged from the sacred number; unless all these things were regulated by the decisions of the Church? It depends therefore (say they) on the determination of the Church, to decide both what reverence is due to the Scripture, and what books are to be comprised in its canon. Thus sacrilegious men, while they wish to introduce an unlimited tyranny, under the name of the Church, are totally

unconcerned with what absurdities they embarrass themselves and others, provided they can extort from the ignorant this one admission, that the Church can do every thing. But, if this be true, what will be the condition of those wretched consciences, which are seeking a solid assurance of eternal life, if all the promises extant concerning it rest only on the judgment of men? Will the reception of such an answer cause their fluctuations to subside, and their terrors to vanish? Again, how will the impious ridicule our faith, and all men call it in question, if it be understood to possess only a precarious authority depending on the favour of men!

II. But such cavillers are completely refuted even by one word of the Apostle. He testifies, that the Church is "built upon the foundation of the apostles and prophets.” (0) If the doctrine of the prophets and apostles be the foundation of the Church, it must have been certain, antecedently to the existence of the Church. Nor is there any foundation for this cavil, that though the Church derive its origin from the Scriptures, yet it remains doubtful what writings are to be ascribed to the prophets and apostles, unless it be determined by the Church. For if the Christian Church has been from the beginning founded on the writings of the prophets and the preaching of the apostles, wherever that doctrine is found, the approbation of it has certainly preceded the formation of the Church; since without it the Church itself had never existed. It is a very false notion, therefore, that the power of judging of the Scripture belongs to the Church, so as to make the certainty of it dependent on the Church's will. Wherefore, when the Church receives it, and seals it with her suffrage, she does not authenticate a thing otherwise dubious or controvertible; but, knowing it to be the truth of her God, performs a duty of piety, treating it with immediate veneration. But, with regard to the question, How shall we be persuaded of its divine original, unless we have recourse to the decree of the Church? this is just as if any one should inquire, How shall we learn to distinguish light from darkness, white from black, sweet from bitter? For the Scripture exhibits

as clear evidence of its truth, as white and black things do of their colour, or sweet and bitter things of their taste.

III. I know, indeed, that they commonly cite the opinion of Augustine, where he says, "that he would not believe the Gospel, unless he were influenced by the authority of the Church." (p) But how falsely and unfairly this is cited in support of such a notion, it is easy to discover from the context. He was in that contending with the Manichees, who wished to be credited, without any controversy, when they affirmed the truth to be on their side, but never proved it. Now, as they made the authority of the Gospel a pretext in order to establish the credit of their Manichæus, he inquires what they would do if they met with a man who did not believe the Gospel: with what kind of persuasion they would convert him to their opinion. He afterwards adds, "Indeed, I would not give credit to the Gospel," &c. intending, that he himself, when an alien from the faith, could not be prevailed on to embrace the Gospel as the certain truth of God, till he was convinced by the authority of the Church. And is it surprising that any one, yet destitute of the knowledge of Christ, should pay a respect to men?' Augustine, therefore, does not there maintain that the faith of the pious is founded on the authority of the Church, nor does he mean that the certainty of the Gospel depends on it: but, simply, that unbelievers would have no assurance of the truth of the Gospel, that would win them to Christ, unless they were influenced by the consent of the Church. And a little before, he clearly confirms it in these words; "When I shall have commended my own creed, and derided yours, what judgment, think you, ought we to form, what conduct ought we to pursue, but to forsake those who invite us to acknowledge things that are certain, and afterwards command us to believe things that are uncertain; and to follow those who invite us first to believe what we cannot yet clearly see, that, being strengthened by faith, we may acquire an understanding of what we believe: our mind being now internally strengthened and illuminated, not by men, but by God himself?" These are the express words of Augustine;

(p) Contr. Epist. Fundam. сар. 5.

whence the inference is obvious to every one, that this holy man did not design to suspend our faith in the Scriptures on the arbitrary decision of the Church; but only to shew (what we all confess to be true) that they who are yet unilluminated by the Spirit of God, are, by a reverence for the Church, brought to such a docility as to submit to learn the faith of Christ from the Gospel: and that thus the authority of the Church is an introduction to prepare us for the faith of the Gospel. For we see that he will have the certainty of the pious to rest on a very different foundation. Otherwise I do not deny his frequently urging on the Manichees the universal consent of the Church, with a view to prove the truth of the Scripture, which they rejected. Whence his rebuke of Faustus, "for not submitting to the truth of the Gospel, so founded, so established, so gloriously celebrated, and delivered through certain successions from the apostolic age." But he no where insinuates that the authority which we attribute to the Scriptures depends on the definitions or decrees of men: he only produces the universal judgment of the Church, which was very useful to his argument, and gave him an advantage over his adversaries. If any one desire a fuller proof of this, let him read his treatise "Of the Advantage of Believing:" where he will find, that he recommends no other facility of believing, than such as may afford us an introduction, and be a proper beginning of inquiry, as he expresses himself; yet that we should not be satisfied with mere opinion, but rest upon certain and solid truth.

IV. It must be maintained, as I have before asserted, that we are not established in the belief of the doctrine till we are indubitably persuaded that God is its Author. The principal proof, therefore, of the Scriptures is every where derived from the character of the Divine Speaker. The prophets and apostles boast not of their own genius, or any of those talents which conciliate the faith of the hearers; nor do they insist on arguments from reason; but bring forward the sacred name of God, to compel the submission of the whole world. We must now see how it appears, not from probable supposition, but from clear demonstration, that this use of the divine name is neither rash nor fallacious. Now, if we wish to consult the