tion of Scripture, Irenæus2 and Tertullian," make use of two sorts of arguments: the one is the authority of the Bible, by which they confute their errors; the other is a point of fact, that there was no such tradition. In asserting this, they appeal to those Churches which had been founded by the Apostles, and in which, they say, we must search for Apostolical tradition. By this, they did not mean to establish tradition as an authority distinct from the Scriptures, but merely that if any such tradition existed, it should be found in those Churches, and since it was not found in them, the pretence of the heretics was false.

2. The sufficiency of Scripture is proved by the declarations of Christ and his Apostles. In all his disputes with the Pharisees, our Saviour justifies himself and his doctrine by words of Scripture, but never once by tradition. He desires them" to search the Scriptures, for in them, ye "think ye have eternal life, and they are they "which testify of me." (John, v. 39.) The phrase "ye think," does not refer to any particular conceit of theirs, but imports that as they thought, so in them they had eternal life."

a L. 3. c. 1, 2, &c.

C

De Præsc. cap. 20, 21, 25, 27, 28.

The general way of explaining this verse, is by taking this phrase, ye think, in its natural signification. If the Jews were right

In the same way, the Apostles in all their disputes with the Jews, make their appeals constantly to the Scriptures. They account "the "Bereans to be more noble than those of Thes"salonica, because they searched the Scriptures "daily whether those things were so." (Acts, xvii. 11.) St. Paul says, that "all Scripture is "given by inspiration of God, and is profitable "for doctrine, for reproof, for correction, for in"struction in righteousness, that the man of "God may be perfect, thoroughly furnished "unto every good work." (2 Tim. iii. 16.) Again, we are informed by St. Luke, that the design of his writing his Gospel, was "that we might "know the certainty of those things wherein we "have been instructed." (Luke, i. 4.) St. John likewise says, "these things were written, that

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ye might believe that Jesus is the Christ, the "Son of God, and that believing, ye might have "life through his name." (John, xx. 31.) For the same reason, St. Peter, when he was near his end, wrote his Second Epistle, that they might have it as a mean " of keeping these "of things always in remembrance." (2 Pet. i. 15.)

It is objected, however, that the Apostles

in their conceit, the conclusion is plain; if they were wrong, our Saviour would not have left them in so dangerous an error. See Whitby, Hammond, and Doddridge, in loc.

a See Beveridge on the Articles, and Stanhope in loc.

sometimes refer to a tradition existing in particular Churches. But it is certain that by tradition in their days, was understood merely the conveyance of the faith, and not any unwritten doctrines.b

If what it contained in Scripture in express words, be the object of our faith, then it follows, that whatsoever may be proved from thence by a just and lawful consequence, is also to be believed. This is evident from two reasons: 1st, Every just inference from a proposition must be as true as the proposition itself; and 2dly, It is authorized by the example of our Saviour and his Apostles.

It is objected against this practice, that the Scriptures are dark, and are therefore liable to be misunderstood. All sects argue from thence, and fancy that they find their tenets in it, and therefore this can be no sure way of finding out sacred truth, since so many err that follow it.d

In answer to this, it is to be considered, that,

2 Thus, in 2 Thess. ii. 15, "Hold the traditions which ye have been taught, whether by word, or our Epistle."

Thus, in 1 Cor. xv. 3, "I delivered (handed down by tra"dition) to you, that which I also received, how that Christ died See Marsh's Compar. View, p. 64.

" for our sins."

See Matt. xxii. 31, 41.

This objection is answered by Bishop Jewel, in a strain of the convincing and nervous eloquence, in his Apology, sec. 4. Ed. Campbell, 1813.

most

(1.) An appeal is made to the Scriptures as the standard for deciding controversies. The Old Testament was delivered to the whole nation of the Jews, and read in the synagogues before all classes, who were to take their doctrine and rules from it. And though the prophecies were dark, and hard to be understood, yet the proofs urged upon the question of the true Messiah, were altogether chosen from them. No appeal was here made to Church authority, except by the enemies of our Saviour; whereas he and his disciples urge these passages in their true sense, and in the consequences that arose out of them. And in this they appealed to the rational faculties of those they addressed. In the same way, the New Testament was delivered to the poor and illiterate, and even the Epistles, which are the hardest to be understood, were addressed to all classes of Christians, and read in their assemblies. Now it may be asked, were these writings clear in that age, or were they not? If they were not, it is unaccountable that they should be addressed to the whole body. If they were, they must be equally intelligible to us. And indeed if the Old Testament was so clear, that David could magnify the light with which they were blessed even in that darker state, we have reason to conclude, that the new dispensa

a

a See Ps. 19 and 119.

tion, which is opposed to the old, as the substance to the shadow, should be much brighter, and that if there was no need of a certain expounder of Scripture then, there is much less at present. But besides, there are no intimations given in Scripture where to find a sure guide to interpret it. This omission proves, that no such guide is necessary.

(2.) The errors objected to have not arisen from the proper use of men's judgment. God has dealt in the same way with our understandings as with our wills. He proposes our duty to us with strong motives to obedience, and promises to aid and accept our sincere endeavours. Yet this does not hinder many from perishing eternally, because he has left our wills free, and does not constrain us to be good. He deals with our understandings in the same manner; he has set his will and the knowledge of salvation before us, in writings that are framed in a plain and simple style, and we have every reason to conclude, that if a man reads them carefully and with prayer, and follows sincerely what he apprehends to be true, then he shall find out enough to save his soul, and any involuntary errors into which he may fall, shall be forgiven him by the infinite mercy of God. All

* See Chillingworth's Religion of Protestants, c. 2. Part 1, and Tillotson's Rule of Faith.