which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.1 SECTION VII.-All things in Scripture are not alike plain in themselves, nor alike clear unto all; 15 yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them 16. 141 Cor. xi. 13, 14. 1 Cor. xiv. 26, 15 2 Pet. iii. 16. 40. EXPOSITION. These sections relate to the perfection and perspicuity of the Scriptures. 1. In regard to the perfection, or sufficiency, of the Scriptures, it is acknowledged that there are some circumstances concerning the worship of God, and government of the Church, in regard to which no express injunctions are given in Scripture, and which are to be ordered by the light of nature and Christian_prudence, according to the general rules of the Word. The Apostolic rule in such cases is," Let all things be done decently and in order,"-1 Cor. xiv. 40; but this general rule does not authorise the introduction into the Church of rites and ceremonies of human invention, in order to set off the worship of God. This cannot be justified by any plea of expediency, with a view of rendering the services of the Church more attractive, and conciliating those that are without. "And it may be here remarked, that it was one of the first and greatest mistakes into which the Church fell, after inspiration ceased, to make too free a use of this doctrine of expediency. The abuses which have crept in under this specious disguise were not foreseen. The Fathers saw no harm in an indifferent ceremony, to which, perhaps, their new converts were attached from long custom. By adopting things of this kind, the Church, which was at first simple, and unencumbered with rites, became strangely metamorphosed; and in place of her simple robe of white, assumed a gorgeous dress, tricked off with gaudy ornaments and various colours. And this practice of inventing new ceremonies went on increasing, until, in process of time, the burdensome ritual of the Levitical law was not comparable to the liturgy of the Christian Church. Who that now attends a Romish chapel on some 'high day,' would 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 consequences. 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 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, * Alexander on the Canon of the Scriptures. 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 corruption ? 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 con B demned 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 everything necessary for the support of life occurs almost everywhere, 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. 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; 17 so as in all controversies of religion the Church is finally to appeal unto them. 18 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 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 21 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." |
