suppose that the service performed was connected with the religion of the New Testament ?”*

In maintaining the perfection of the Scriptures, we do not insist that every article of religion is contained in Scripture in so many words; but we hold that conclusions fairly deduced from the declarations of the word of God are as truly parts of divine revelation, as if they were expressly taught in the sacred volume. That good and necessary consequences deduced from Scripture are to be received as part of the rule of our faith and practice, is evident from the example of our Saviour in proving the doctrine of the resurrection against the Sadducees, Matt. xxii. 31, 32; and from the example of Paul, who proved that Jesus of Nazareth is the Christ, by reasoning with the Jews out of the Old Testament Scriptures. Acts. xvii. 2, 3. "All Scripture" is declared to be "profitable for doctrine, for reproof, for correction, for instruction in righteousness;" but all these ends cannot be obtained, unless by the deduction of conse quences. Legitimate consequences, indeed, only bring out the full meaning of the words of Scripture; and as we are endued with the faculty of reason, and commanded to search the Scriptures, it was manifestly intended that we should draw conclusions from what is therein set down in express words.

By the perfection of Scripture, then, we mean, that the Scripture, including necessary consequences, as well as the express words, contains a complete revelation of the will of God, concerning all things necessary for his own glory, man's salvation, faith, and life. The Scripture is represented as perfect, fitted to answer every necessary end-Ps. xix. 8, 9; it is sufficient to make "the man of God perfect," and able to make private Christians "wise unto salvation, through faith which is in Christ Jesus." 2 Tim. iii. 15-17. So complete is the Scripture, that its Author has peremptorily prohibited either to add to, or to diminish ought from it. Deut. iv. 2; Rev. xxii. 18, 19.

The perfection of the Scriptures is to be maintained in opposition to those enthusiasts who pretend to new revelations of the Spirit, and in opposition to the Church of Rome, which "receives traditions with the same veneration that they do the Scriptures." No new revelations are to be added

* Alexander on the Canon of the Scriptures.

to the oracles of God, for Christ and his apostles have foretold the rise of false prophets, and warned us not to give heed to their pretended revelations. Matt. xxiv. 11, 24. The apostle Paul denounces a curse upon all who preach any other gospel than that which is contained in the Scriptures. Gal. i. 8, 9. The uncertainty of private revelations furnishes another argument against them. Such is the deceitfulness of the heart, that men are apt to mistake their own fancies and imaginations for revelations of the Spirit, and such is the subtlety of Satan, that he sometimes transforms himself into an angel of light. Private revelations, therefore, must be very uncertain to ourselves, and much more so to others. And it may be observed, that none plead for the authority of private revelations but such as, by the contrariety of their opinions and practices to the Scriptures, manifest themselves to be led by a spirit of delusion.

Neither are the traditions of men to be added to the word of God. Traditions have been a fertile source of corruption in religion, both among Jews and Christians. The Jews pretended that besides what Moses committed to writing, he received from God a variety of revelations, which he communicated verbally to Aaron, and which were orally transmitted from generation to generation. These traditions multiplied exceedingly, especially after the Spirit of prophecy was withdrawn from the church; and when Christ appeared on earth, he found the Jews so far degenerated, that their religion consisted almost entirely in the observation of such traditions. Hence we find him declaring, "Ye have made the commandment of God of none effect by your tradition." "In vain they do worship me, teaching for doctrines the commandments of men." Matt. xv. 6, 9. In the same way have a multitude of the corruptions in the doctrine and worship of the Romish church sprung up. They, after the example of the Jews, pretend that Christ and his apostles delivered many things which are not found in the Scriptures, and which have come down to us by tradition. But, how can it be shown that those articles of religion, or institutions of worship, which they say have come down by tradition, were really received from the mouth of Christ, or from the teaching of his apostles? Or, supposing that they were derived from this source, how can it be ascertained that they have been conveyed down to us without alteration or corrup tion? The fact is, many of these traditions, which are called

apostolical, can be traced to their commencement, at a period much later than that of the apostles. To admit unwritten traditions would open a door for all the innovations and corruptions which the fancies of men may devise, and would make void the law of God. But as our Lord strongly condemned the Jewish traditions, so we justly reject the mass of traditions received by the Romish church.

2. The Scriptures are clear and perspicuous in all things necessary to salvation. We allow that there are doctrines revealed in the Scriptures which surpass the comprehension of created beings, such as the doctrine of the Trinity, the eternal generation and the incarnation of the Son of God. These are mysteries which we cannot comprehend, but the doctrines themselves are plainly taught in the Scriptures, and we must receive them on the divine testimony. We also admit that in the Scriptures there are some things obscure and "hard to be understood." But this obscurity is chiefly in history and prophecies, which do not so nearly concern our salvation. As in nature every thing necessary for the support of life occurs almost every where, and may be found on the most easy search, while other things less necessary, such as its gems and gold, lie concealed in certain places, and can only be discovered and obtained by great exertions and unwearied industry; so there are things in the Scriptures, ignorance of which will not endanger the salvation of the soul, that are abstruse and difficult to be understood, even by those who possess acute minds and great learning. But we maintain, that all those things which are necessary to be known, believed, and observed, for salvation, are so clearly revealed in some place of Scripture or other, that every serious inquirer, in the due use of ordinary means, may understand them. This may be inferred from the fact that their Author is God. If he intended them to be a rule of faith and life to men, surely he has adapted them to the understandings of men. There are numerous injunctions to read and search the Scriptures, but these necessarily imply that they are perspicuous and intelligible. Christians are also commended for searching the Scriptures, and trying by the written word the doctrines delivered to them. Acts xvii. 11. If the Scriptures were unintelligible to common Christians, and the interpretation of the church were necessary to discover their meaning, then such Christians would have no foundation upon which a divine faith could rest

Their faith must be ultimately resolved into the testimony of men; but human testimony, being fallible, cannot be the ground of an infallible persuasion.

Notwithstanding the subjective perspicuity of the Scriptures, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in them. This arises from the blindness and perversity of the human understanding, as now corrupted and depraved. 1 Cor. ii. 14. If the enlightening influences of the Holy Spirit were unnecessary, then the greatest adepts in human literature would be best acquainted with the Scriptures; this, however, is not the case. Matt. xi. 25. In the promises of God, and in the prayers of the saints, the special illumination of the Spirit is represented as necessary to enable us savingly to understand the things of God. John xiv. 26; Ps. cxix. 18, &c.

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SECTION VIII.—The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical;" SO as in all controversies of religion the Church is finally to appeal unto them. But because these original tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come,20 that the word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.22

SECTION IX.-The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but

one), it must be searched and known by other places that speak more clearly.23

SECTION X.-The supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.24

232 Pet. i. 20, 21. Acts xv. 15, 16.

24 Matt. xxii. 29, 31. Eph. ii. 20. Acts xxviii. 25.

EXPOSITION.

First,

There are four heads embraced in these sections. That the Scriptures, in the original languages, have come down to us uncorrupted, and are, therefore, authentical. Secondly, That the Scriptures are to be translated into the vulgar language of every nation into which they come. Thirdly, That the infallible rule of the interpretation of Scripture is the Scripture itself. Fourthly, That the Scriptures are the supreme standard of religious truth, and that the supreme Judge, by which all controversies in religion are to be determined, is the Holy Spirit speaking to us in the Scriptures.

1. The Old Testament, except a few passages which were written in Chaldee, was originally written in Hebrew, the language of the Jews, to whom the prophetical oracles were committed. The passages which were written in Chaldee, are the eleventh verse of the tenth chapter of the Prophecies of Jeremiah; from the second verse of the fourth chapter of Daniel, to the end of the seventh chapter; and the fourth, fifth, and sixth chapters of Ezra. The New Testament was originally written in Greek, the language which, at the time of writing it, was most universally known. The original language of the Gospel according to Matthew, is indeed a subject of controversy. The ancients, with one voice, affirm that it was written in Hebrew, and this opinion is supported by many modern critics; others, equally learned, maintain that it was originally composed in Greek. Several of the latest writers on this subject have adopted the opinion that there were two originals, Hebrew and Greek, both written by Matthew himself the one for the use of the Jews, the other for the use of the Gentiles. Though the autographs