angels, had they not been suggested to the mind by the Divine Spirit. Of this description were the events foretold by the sacred writers many years before they took place, and the whole of the doctrines that relate to the supernatural plan of man's redemption. 1 Cor. ii. 9, 10. 3. For similar reasons we must insist for the suggestion not only of the ideas, but also of the words of Scripture. To us it is altogether inconceivable how the sacred writers, who, like other men, were accustomed to think in words, could have the ideas suggested to their own minds, except in words; or how they could have written intelligibly about future events, with which they could have had no previous acquaintance, and on doctrinal subjects, far above their comprehension, had not the language, as well as the matter, been furnished to them by Divine suggestion. 1 Cor. ii. 13. 4. If what has been called the inspiration of superintendence and elevation, could in any case be deemed to have been sufficient, it must have been in cases where the sacred writers may be supposed to have had a prior acquaintance, from other sources, with the subjects on which they were called to write; such as subjects of morality and history. But even in these cases, plenary inspiration seems to have been absolutely necessary. With regard to moral subjects, it may be observed, that although the remains of the law of nature furnish man with certain moral sentiments, yet, in his fallen state, his views of right and wrong are so dark and confused, that there is not, perhaps, any case in which plenary inspiration was more necessary than this, in order that man might be furnished with a perfect rule of duty. With respect to history, where the facts recorded may be supposed to have been known by the sacred writers from their own observation, or from other authentic sources, it may be observed, in general, that sacred history differs, in the main ends proposed by it, from profane history." While profane history has for its object only the civil and political benefit of individuals and nations, the inspired historians propose a much higher aim-the advancement of salvation in subserviency to the glory of God in Christ-an aim which requires a manner of thinking and writing peculiar to itself. "Neither does the variety of style found throughout the Scriptures form, in our apprehension, any valid objection to the doctrine of plenary inspiration. Though the inspired penmen were under infallible direction, both in regard to the sentiments

to be communicated by them, and the phraseology best adapted to express these sentiments; yet the Holy Spirit, for wise reasons, seems to have accommodated his sugges tions, so far as relates to mere style, to the age in which they wrote, and their respective talents for composition. 5. We observe further, in support of plenary inspiration, that unless it be admitted, the Bible has no valid claim to be called the word of God. The Scriptures frequently lay claim to a divine origin in support of their supreme authority as a rule of faith and manners; but if the sacred writers were only under what is called superintendence, we cannot see the justness of that claim. It would be a gross perversion of words, to call a man the author of a book, who had no hand in its composition further than merely guarding its real author from falling into gross error. The designation, the word of God, must suggest to every unprejudiced mind, that the Bible is from God, both in respect of sentiment and expression. Nor does it render the matter any better to tell us, that though some parts of the Bible were written under the mere superintendence of the Spirit, yet others were written by the inspiration of suggestion; for this throws a suspicion over the whole, since it is impossible for us to determine what parts were dictated by plenary inspiration, and what parts were not. The safe way is to hold by the doctrine of the Bible itself, that inspiration is one in kind; that it is not a partial, but a full or plenary inspiration; and that this applies to the whole of the sacred volume. 'All Scripture is given by inspiration of God.'"*

SECTION IV. The authority of the Holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself,) the author thereof; and, therefore, is to be received, because it is the word of God."

SECTION V. We may be moved and induced by the testimony of the Church to an high and reverend esteem of the Holy Scripture,10 and the heavenliness

92 Pet. i. 19, 21. 2 Tim. iii. 16. 1 John 10 1 Tim. iii. 15.

v. 9. 1 Thess. ii. 13.

* Stevenson on the Offices of Christ, pp. 51-57. See also the admirable work of Professor Gaussen, on "The Plenary Inspiration of the Holy Scriptures," which must set this question at rest.

of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole, (which is to give all glory to God,) the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the word in our hearts."

11 John ii. 20, 27. John xvi. 13, 14. 1 Cor. ii. 10-12. Isa, lix. 21.

EXPOSITION.

These sections teach us, that the authority of the Scripture depends not upon any man or church, but wholly upon God, the Author thereof, and then point out the evidences that the Scripture is the word of God. The first of these heads is stated in opposition to the Papists, who maintain that the authority of the Scriptures is derived from the church. The absurdity of this idea is easily evinced. The true church of Christ is founded on the Scriptures, and therefore the authority of the Scriptures cannot depend on the church. Eph. ii. 20.

That the Holy Scripture is the word of God, is proved both by external and internal evidences. 1. The external evidences are such as these:-The character of the sacred penmen; the miracles wrought by them, for the declared purpose of attesting their divine mission and inspiration; the exact accomplishment of numerous prophecies recorded in Scripture; the antiquity of the Scriptures, taken in connexion with their wonderful preservation to this day; the effects produced by the Scriptures, effects which could never have been accomplished by the lessons of philosophy, nor the force of human laws; and the influence which the Scriptures have had in civilizing the most barbarous nations, and in meliorating the condition of society at large, wherever the knowledge of them has been disseminated. 2. The internal evidences are such as these:-The incomparable sublimity of the doctrines contained in the Scriptures, and their revealing many truths which could not be discovered by nature or

reason; the extent and purity of their precepts; the representation which they give of the character and moral administration of God; the exact adaptation of the revelation they contain to the state and wants of man; the entire harmony of their several parts, though written by different persons, and in different ages; the majesty of their style; and the scope and tendency of the whole to advance the glory of God, and secure the salvation of men. Such arguments as these may produce a rational conviction that the Scriptures are the word of God; but it is only the Holy Spirit's effectual application of them to the heart, in their self-evidencing light and power, that can produce a cordial and saving persuasion of it. "He that believeth hath the witness in himself." Though many who believe are not qualified to demonstrate the inspiration of the Scriptures by rational arguments, yet, by the experience they have of their power and efficacy on their own hearts, they are infallibly assured that they are the word of God; and they can no more be convinced, by the reasonings and objections of infidels, that the Scriptures are the production of men, than they can be persuaded that men created the sun, whose light they behold, and by whose beams they are cheered.

SECTION VI.-The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.12 Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the word; 13 and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, 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.14

SECTION VII.-All things in Scripture are not alike

12 2 Tim. iii. 15-17. Gal. i. 8,9. 2 Thess.

ii. 2.

13 John vi. 45. 1 Cor. ii 9-12.

141 Cor. xi. 13, 14. 1 Cor. xiv. 26, 40.

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

15 2 Pet. iii. 16.

16 Psal. cxix. 105, 130.

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 authorize 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