comprise all that can be necessary, not only to make a complete Christian, but also a complete minister; being suited, in the nature of means, thoroughly to direct and furnish the one as well as the other, for a due understanding and performance of every good work that he is called to, relating to God, himself, and others. Therefore," to the law and to the testimony" of the Holy Spirit speaking in Scripture, is our great, our final appeal. This undeceiving source of truth and holiness is not like a glimmering taper, but like the mid-day sun, that diffuses light and heat concerning every article of faith and duty. (4.) The Scriptures are the only rule that can direct us how we may glorify God, and enjoy God. Amidst all the ignorance of philosophy, the bewildering errors of tradition, and the darkness and uncertainty which evidently run through the writings of the best of men, this is our unspeakable happiness, that "we have a more sure word of prophecy, unto which we do well to take heed." "He that hath an ear" is obliged to "hear what the Spirit saith unto the churches." The saints and faithful in Christ Jesus "are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone." The sad experience of mankind has clearly proved, that they are vain in their imaginations, and brutish in their knowledge, concerning the glory of God, and their own happiness. Whenever they departed from the word of God, pretending to superior improvements in faith and morality, "professing themselves to be wise, they became fools." Our folly will have the highest aggravations, if we pursue the same course. "They changed the truth

of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever." With the utmost abhorrence, let us detest the thought of substituting any other rule in the room of the holy Scriptures, or of exalting reason, that auxiliary, above them, to enlarge their meaning, or increase their authority and obligation.*

It may be proper, before we proceed, to observe, that plain and necessary Scripture consequences are no less a part of the revelation which is made to us in the word of God, than the express words of Scripture; and such consequences ought to be received with the same faith as the most express words of Scripture. When we read that the Lord said to Moses at the bush, "I am the God of Abraham, and the God of Isaac, and the God of Jacob," we ought to believe the resurrection of the dead, which is implied in that text, in the same manner, and upon the same principles, that we believe the Lord to be "the God of Abraham," &c. When we read that "God made man at the beginning male and female, and said, For this cause shall a man leave father and

* Should any reader imagine that this view of the sole sufficiency, perfection, and authority of the Scriptures, is subversive of the use of human creeds, confessions, and standards of doctrine and practice in the church; I shall only reply, that this construction is unreasonable, if these creeds, confessions, or standards, be founded upon the word of God. Such creeds and standards are no addition to the Scriptures; they are not alterations of the word of God, but only a compendious, faithful exhibition of the will and authority of the Holy Spirit, speaking in the Scriptures. Such systems, however much they may be ridiculed, are not only useful, but necessary in the Christian church; they ought to be received, not for the sake of the composition, nor in obedience to the authority of the church, but in obedience to the authority of God, whose truths and authority they set before the mind, and recommend to the conscience.

mother, and cleave unto his wife, and they shall be one flesh," we ought to believe that only one man and one woman should be joined in the marriage-state; that all other connections are criminal; and that it is unlawful for either husband or wife to seek or give a bill of divorcement to the other. When the law saith, σε Thou shalt not kill," it forbids all causeless anger, all reviling language, and all prejudice against our brother; and when the law forbids us to "take the name of the Lord our God in vain," it forbids us to swear by any creature whatsoever, either in heaven or in earth. Upon the whole it is manifest, that the genuine sense of the Scripture is to be always considered by us as the word of God, in opposition to those erroneous notions that restrict the whole to the precise letter of the inspired writings.

PROP. II. The faith of God's elect does not rest upon the evidence of rational demonstration, but upon the authority and truth of the testimony of God in his word.

For the illustration of this proposition,. I shall make a few extracts from the celebrated and pious Mr. Halyburton, who expresses himself thus concerning the reason of a Christian's faith: "When it is inquired, Wherefore do ye believe, and by faith rest in the Scriptures as the word of God, and not of man? we do not answer, It is because God has given us an ability so to do; because the church says it is the word of God; because there are many strong moral arguments proving it so; because they who wrote it wrought miracles; because God has, by

some voice, whispered in our ears, or secretly sug gested to us, that this is the word of God; or be cause there are particular scriptures that bear witness to all the rest that they are of God; nor, finally, because the matter therein revealed seems worthy of God, to our reason. But the formal ground or reason whereon I assent to, or receive, the whole Scriptures, and every particular truth in them, and am obliged in duty to do so, is the authority of God speaking in them, and speaking every truth they con→ tain, evidencing itself to my faith, when duly exercised about them, and attending to them, by their own distinguishing light and power. Or, when it is inquired, Wherefore do ye believe, receive, assent to, and rest in the Scriptures, as indeed the word of God, and not of man? I answer, I do believe them, because they carry in them, to my faith, an evidence of God, or do evidence themselves, by their own light and power, to my faith, duly exercised about them, that they are the word of God, and not of man." And a little farther he says, "When to the question, Wherefore, or on what grounds, do I assent to the Scriptures as indeed the word of God, and not of man? it is answered, I do it, because it evidences itself to be God's word by its own light and power. There is no place for that captious question, How know you this light and power to be divine? for it is of the nature of all light, external and sensible, or internal and mental, that it not only clears to the mind other things discernible by it, but satisfies the mind about itself, proportionably to the degree of its clearness. light of the sun discovers sensible objects, and satisfies us so fully about itself, that we need to have re

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eyes.

course to no new argument to convince us that we have this light, and that it is real. In like manner, the evidence of any mathematical truth not only quiets us about the truth, but makes the mind rest assured about the evidence itself. And so the divine light and power of the word, not only satisfy our minds as to those truths they are designed of God to discover, but in proportion to the degree of light in them, or conveyed by them, satisfy the mind about this light or power, that it is truth, and is no lie. Nor is there need of any other argument, to convince a mind affected with this of it. It is true, if a blind man should say to me, How know you that the sun shines, and that you see it? I would answer, I know it by the evidence of his own light affecting mine If he should further say, But how prove you to me that you are not deluded, that really it is so? Then I would be obliged to produce other arguments whereof he is capable. But then it must be allowed, that the evidence of these arguments is not so great as the evidence I myself have of it, by its own light, though they may be more convincing to him; and, further, this is not to convince myself, but to satisfy him, and to free my mind from the disturbance of his objections. In like manner, if one that denies the Scriptures shall say, Wherefore do ye believe or rest in the Scriptures as the word of God? I answer, I do it, because they evidence themselves to my mind, by their own light and power, to be of God. If he shall say, I cannot discern this; I answer, It is because your mind is darkened; you want eyes, or have them shut. If he shall further urge, that my light is not real; I will prove it by