Institutes of Elenctic Theology by Francis Turretin

It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers which are not susceptible of demonstration, but are evident by their own light and are taken for granted as certain and indubitable. If perchance anyone denies them, he is not to be met with arguments, but should be committed to the custody of his kinsmen (as a madman); or to be visited with punishment, as one (according to Aristotle)either lacking sense or needing punishment. Aristotle says there are certain axioms which do not have an external reason for their truth 'which must necessarily be and appear to be such per se', Posterior Analytics 1.10 [Loeb, 70'71]); i.e., they are not only credible of themselves, but cannot be seriously denied by anyone of a sound mind. Therefore since the Bible is the first principle and the primary and infallible truth, is it strange to say that it can be proved by itself? The Bible can prove itself either one part or another when all parts are not equally called into doubt (as when we convince the Jews from the Old Testament); or the whole proving the whole, not by a direct argument of testimony (because it declares itself divine), but by that made artfully and ratiocinative (because in it are discovered divine marks which are not found in the writings of men). Nor is this a begging of the question because these criteria are something distinct from the Scriptures; if not materially, yet formally as adjuncts and properties which are demonstrated with regard to the subject. Nor is one thing proved by another equally unknown because they are better known by us; as we properly prove a cause from its effects, a subject by its properties. The argument of the papists that Scripture cannot be proved by itself (because then it would be more known and more unknown than itself) can with much greater force be turned against the church.

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