This section teaches the following propositions : 1st. The inspired Scriptures of the Old and New Testament are a complete rule of faith and practice ; they embrace the whole of whatever supernatural revelation God now makes to men, and are abundantly sufficient for all the practical necessities of men or communities.

This is proved (a) from the design of Scripture. It professes to lead us to God. Whatever is necessary to that end it must teach us. If any supplementary knowledge is necessary, it must refer to it. Incompleteness in such an undertaking would be falsehood. But (6) while Christ and his apostles constantly refer to Scripture as an authoritative rule, neither they nor the Scriptures themselves ever refer to any other source of divine revelation whatsoever. They therefore assume all the awful prerogatives of completeness. John xx. 31 ; 2 Tim. iii. 15—17. And (c), as a matter of fact, the Scriptures do teach a perfect system of doctrine, and all the principles which are necessary for the practical regulation of the lives of individuals, communities and churches. The more diligent men have been in the study of the Bil>le, and the more assiduous they have been in carrying out its instructions into practice, the less has it been possible for them to believe that it is incomplete in any element of a perfect rule of all that which man is to believe concerning God, and of all that duty which God requires of man.

2d. Nothing during the present dispensation is to be added to this complete rule of faith, either by new revelations of the Spirit or traditions of men.

No new revelations of the Spirit are to be expected now, because (a) he has already given us a complete and all-sufficient rule; (6) because, while the Old Testament foretells the new dispensation, the New Testament does not refer to any further revelation to be expected before the second advent of Christ. They always refer to the *' coming'' or "appearance" of Christ as the very next supernatural event to be anticipated, (c.) As a matter of fact, no pretended revelations of the Spirit since the days of the apostles have borne the marks or been accompanied with the "signs" of a supernatural revelation. On the contrary, all that have been made public —

HOLY SCRIPTURE. dl

as those of Swedenborg and the Mormons — are inconsistent with Scripture truth, directly oppose the authority of Scripture and teach bad morals; while private revelations have been professed only by vain enthusiasts, and are incapable of verification.

Traditions of men cannot be allowed to supplement Scripture as a rule of faith, because {a) the Scriptures, while undertaking to lead men to a saving knowledge of God, never once ascribe authority to any such a supplementary rule. (6.) Christ rebukes the practical obBcrvance of it in the Pharisees. Matt. xv. 3-6 ; Mark vii. 7. (c.) Tradition cannot supplement Scripture, because, while the latter is definite, complete and perspicuous, the former is essentially indeterminate, obscure and fragmentary, (d,) The only system of ecclesiastical tradition which pretends to rival the Scriptures as a rule of faith is that of the Roman Church, and her traditions are, many of them, demonstrably of modern origin ; none can be traced to the apostolic age, much less to an apostolic origin ; they are inconsistent with the clear teaching of Scripture and with the opinions of many of the highest authorities in that Church itself in past ages.

3d. Nevertheless, a personal spiritual illumination by the power of the Holy Ghost is necessary in every case for the practical and saving knowledge of the truth embraced in the Scriptures. This necessity does not result from any want of either completeness or clearness in the revelation, but from the fact that man, in a state of nature, is carnal, and unable to discern the things of the Spirit of God. Spiritual illumination differs from inspiration, therefore, (a) in that it conveys no new

truths to the understanding, but simply opens the mind and heart of the subject to the spiritual discernment and appreciation of the truth already objectively presented in the Scriptures, and (6) in that it is an element in regeneration common to all the children of God, and not peculiar to prophets or apostles ; (c) and hence, in that it is private and personal in its use, and not public.

4th. That, while the Scriptures are a complete rule of feith and practice, and while nothing is to be regarded as an article of faith to be believed, or a religious duty obligatory upon the conscience, which is not explicitly or implicitly taught in Scripture, nevertheless they do not descend in practical matters into details, but, laying down general principles, leave men to apply them, in the exercise of their natural judgment, in the light of experience and in adaptation to changing circumstances, as they are guided by the sanctifying influences of the Holy Spirit.

This liberty, of course, is allowed only within the limits of the strict interpretation of the principles taught in the Word, and in the legitimate application of those principles, and applies to the regulation of the practical life of the individual and of the Church in detailed adjustments to changing circumstances.

There are few doctrines of supernatural revelation that have not, in one period or another, been denied or controverted ; and it is a peculiar excellence of the Westminster Confession of Faith, that its compilers have stated the several articles in terms the best calculated, not only to convey an accurate idea of sacred truths, but to guard against contrary

errors. In opposition, . on the one hand, to those who deny the existence of natural religion, and, on the other hand, in opposition to Deists, who maintain the sufficiency of the light of nature to guide men to eternal happiness, this section asserts, — •

1. That a knowledge of the existence of God, and a number of his perfections, is attainable by the light of nature, and the works of creation and providence.

2. That the light of nature is insufficient to give fallen man that knowledge of God, and of his will, which is necessary unto salvation.

3. That God has been pleased to grant to his Church a supernatural revelation of his will.

4. That this revelation has been committed to writing, and that the Holy Scripture is most necessary, the ancient modes of God's revealing his will unto his people being now ceased.

First. That there is a God is the first principle of all religion, whether natural or revealed, and we are here taught that the being of God and a number of his perfections may be discovered by the light of nature. By the word God is meant a Being of infinite perfection ; self-existent and independent ; the Creator, Preserver, and Lord of all things. " It is true, indeed, that to give a perfect definition of God is impossible, neither can our finite reason hold any proportion with infinity ; but yet a sense of this Divinity we have, and the fii"st and common notion of it consists in these three particulars, — that it is a Being of itself, and independent from any other ; that it is that upon which all things that are made depend ; that it governs all things." * When we affirm that the being of God may be discovered by the light of nature, we mean, that the senses and the reasoning powers, which belong to the nature of man, are able to give him so much light as to manifest that there is a God. By our senses we are acquainted with his woiks, and by his works our reason may be led to trace out that more excellent Being who made them. This the Scripture explicitly asserts, Rom, i, 19, 20 : " That which may be known of God is manifest in them (i. e., in men), for God hath showed it unto them. For the invisible things of liim from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." The existence of God is not less indubitable than our own existence. Every man knows, with absolute certainty, that he himself exists. He knows also that he had a beginning, and that he derived his being from a succession of creatures like himself. However far * Pearson en the Creed, Art. I.

back he supposes this succession to be caiTied, it does not afford a satisfactory account of the cause of his existence. His ancestors were no more able to make themselves than he was ; he must, therefore, ascend to some original Being, who had no beginning, but had life in himself from all eternity, and who gives life and being to all other creatures. This is the Being whom we call God. But " we are not only conscious of our own existence, we also knoAv that there exists a great variety of other things, both material and spiritual. It is equally inconceivable that these things should liave existed from all eternity in their present state, or t'lat they should have fallen into this state by chance ; and, consequently, as there was a time when they did not exist, and as it was impossible for them to produce themselves, it follows that there was some exterior agent or creator to wliom the world owed its beginning and form : that agent or creator we call God." * The amazing works of providence, the regular and unerruig motions of the heavenly luminaries for so many thousand years, the never failing return of summer and winter, seed-time and harvest, day and night, and innumerable other wonders, clearly manifest the existence of a Supreme Being, who upholds and governs all things. In the works of creation and providence, too, we see the clearest characters of infinite power, wisdom, and goodness. " The more that we know of these works, we are the more sensible that in nature there is not only an exertion of power, but an adjustment of means to an end, which is what we call wisdom, and an adjustment of means to the end of distributing happiness to all the creatures, which is the highest conception that we can form of goodness." f

As the marks of .a Deity are so clearly impressed upon all the works of creation, so we learn from the history of former times, and from the observation of modern travellers, that in every country, and at every period, some idea of a Superior Being, and some species of di\ine worship, have prevailed. The persuasion of a God is universal, and the most ancient records do not conduct us to a period in the history of any people when it did not exist. That truth must certainly be a dictate of nature, to which all nations liave consented. There is much practical Atheism in the v^^orld, but it may be questioned whether any have been able entirely to erase from their mind the impression of a Supreme Being. It is, indeed, affirmed, Ps. xiv. 1, " The fool liath said in his heart. There is no God;" but it is rather the wish of the unsanctified

* Pretyman's Elements of Christian Theology, vol, ii. p. G2. t Hill's Lectures, vol. i. p. 9.

4 CONFESSION OF FAITH. (^CIIAP. I.

affections, than the proper determination of the deliberate judgment, which these words express. Though some may in words disavow the being of God, yet the teiTors which they feel in their own breasts, especially upon the commission of some daring wickedness, force upon them the conviction that there is a Supreme Being, who ■na'iII judge and punish the transgressors of his law. Conscience, indeed, is in the place of a thousand witnesses to this ti*uth. The Apostle Paul, who tells us that '* there is a law written in the hearts of men," adds that "their conscience bears witness, and their thoughts accuse, or else excuse one another," — Rom. ii. 15. Conscience reproves, condemns, and scourges a man for his wicked deeds, and anticipates the account which he must give of all his actions, and thus demonstrates that there is a God. The Scriptures, accordingly, Uike the being of God for granted, and instead of fii'st proving that there is a God, begin with telling us what God did. " In the beginning God created the heavens and the earth." — Gen. i. 1.

This knowledge of God, which is attainable by the light of nature, serves various usefvil purposes. It is a testimony of the goodness of God towards all his creatures. — Acts xiv. L7. As it shows men their duty, and convinces them of sin, in many points ; so it has had son^ influence on mankind, at least by the fear of punishment, in restraining them from extreme degi-ees of wickedness. — Rom. ii. 14, 15. It excites men to seek after a clearer revelation of God, and prepares the way for their receiving the gospel of his grace. — Acts x-sdi. 27. It serves to vindicate the conduct of God as a righteous governor, in his severe dealing with obstinate sinners, both here and hereafter. This will leave them without excuse in the great day, when God shaU judge the secrets of all hearts. —Rom. i. 20, 21, and ii. 15, 16. But the knowledge of God by the light of nature being obscure and defective.

The second proposition asserts the insufficiency of the light of nature to give fallen man that knowledge of God, and of his will, which is necessary unto salvation. The extent of knowledge, in regard to the things of God, which man is capable of attaining, cannot be ascertained from the writings of modern Deists, who, how much soever they affect to desi)ise supernatural revelation, have derived the greater part of their sentiments respecting God, and moral obligation, from that source. The history of past times and ancient nations shows, that the greater part of mankind, in eveiy country destitute of supernatural revelation, knew but little of the true God, or of their duty towards him. " The world by wisdom knew not God ;" even the leai-ned Athenians were so ignorant of the tme God that they dedicated an altar " to the iinknoM-n God." The heathen world was sunk in the most abominable idolatry and gross superstition. Not only were the heavenly luminaries deified, but almost every creature on earth was worshipped as a god, and innumerable imaginary beings had divine honours paid them. Though some heathen philosophers attained some considerable knowledge of the nature of God, and inculcated upon their followers several moral virtues, this did not prevent them from complying with the idolatry of their country, or deter them from the commission of the most gross and unnatural crimes. — Rom. i. 21-28. From the light of nature we may learn that there is evil both moral and penal in the world ; but as to the question how sin entered into the world, and how deliverance from it may be obtained, the light of nature is entirely silent. It shows men their sin and misery, but it discovers not the plain and certain way of salvation. The Scriptures assure us, that there is no salvation for sinful men in any other name but that of Jesus Christ, — that there is no salvation through him but by faith, and that there can be no faith nor knowledge of Christ but by revelation, — Acts iv. 12 ; Mark xvi. 16 ; Rom. x. 14-17. The Scripture affirms, in terms the most express, that " where there is no vision," or revelation, " the people perish ;" and it desci-ibes those who are destitute of di\dne revelation, as " having no hope, and without God in the world." — Prov. xxix. 18 ; Eph. ii. 12. God does nothing in vain ; and were the light of nature sufficient to guide men to eternal happiness, it cannot be supposed that a divine revelation would have been given. But,—

The tJdrd proposition asserts, that God has been pleased to grant to his Church a supernatural revelation of his will. It cannot be considered as a thing incredible that God should make a revelation of his mind and will to men. Has he framed men so as that they should be capable of making known tlieir mind to one another, by speech and by writing ? And shall it be deemed a thing incredible that he should communicate his mind to them in a similar way ? " It was, indeed, out of infinite love, mercy, and compassion, that God would at all reveal his mind and will unto sinnei-s. He might for ever have locked up the treasures of his wisdom and pnidence, wherein he abounds towards us in his Word, in his own eternal breast. He might have left all the sons of men unto that woful darkness, whereinto by sin they had cast themselves, and kept them, with the angels who sinned before them, under the chains and power of it, unto the

() CONFKS -ION OF FAITH. [[CHAP. I.

judgment of the great day. But from infinite love he condescended to reveal himself and his will unto us." * The mind of God was not revealed to the Church all at once, but by several parts and degrees, as in his infinite wisdom he saw meet. He spake unto the fathers by the prophets " at sundiy times, and in divers manners." — Heb. i. 1. The "sundry times " may be understood " as referring to the matter of ancient revelation, given in diflferent parts, and at different times, thus conveying the idea of the gradual development of truth in different ages, and by different persons ;" and the "divers manners"may be understood "as indicating ihevarious ifxiys in which these revelations were communicated, — i. e., by dreams, visions, symbols, Urim and Thummim, prophetic ecstacy, &c."+ Under the new dispensation, God has completed the whole revelation of his will by his Son, and no new revelation is to be expected to the end of the world.

ThefouHli proposition asserts, that this revelation has been committed to writing. Until the time of !Moses, or for a period of two thousand five hundred years, no part of the sacred books was written. God then communicated his will to the Church by immediate revelation ; and the long lives of the patriarchs enabled them to preserve uncorrupted what was so revealed, and to transmit it from generation to generation. Two persons might have conveyed it down from Adam to Abraham ; for ]Methuselah lived above three hundred years v/hile Adam was yet alive, and Shem lived almost a hundred years with Methuselah, and above a hundred years with Abraham. But after the lives of men were shortened, and revelation was greatly enlarged, it pleased God that the whole of his revealed will should be committed to writing, that the Church might have a standing rule of faith and practice, by which all doctrines might be examined, and all actions regulated, — that sacred truth might be preserved uncorrupted and entire, — that it might be propagated throughout the several nations of the earth, and might be conveyed down to all succeeding generations. Though, in the infancy of the Church, God taught his people withoiit the written Word, yet now that his former ways of revealing his will to his people have ceased, the Holy Scripture, or written Word, is most necessary. Without this the Church would be left to the uncertainty of tradition and oral teaching ; but the written Word is a sure test of doctrines, and a light in a dark place, both of which are most necessary. — Isa.viii. 20; 2 Pet. i. 19.

* Owen on Hebrews, i. 1.

+ Stuart's Commentary on the Hebrews, i. 1.