tians, and the interpretation of the
Church were necessary to discover their meaning, then such
Christians would have no foundation upon which a divine With 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
Corinthians 2:14. 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.—Matthew 11:25. In the promises of God, and in the prayers of
the saints, the special illumination of the Spit is represented as
necessary to enable us savingly to understand the things of
God.—John 14:26; Psalm 119:18, etc.

SECTION 8. 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
authentic; so as in all controversies of religion the Church is
finally to appeal unto them. 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 of God, to read
and search them, therefore they are to be translated into the vulgar
language of every nation unto which they come, 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.

SECTION 9. 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.

SECTION 10. 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.

Exposition of 1.8–1.10

There are four heads embraced in these sections. First, That the
Scriptures, in the original languages, have come down to us
uncorrupted, and are, therefore, authentic. Secondly, That the
Scriptures are to be translated into the vulgar language of every
nation unto which they come. Thirdly, That the infallible rule of
the interpretation of Scripture is the Scripture itself. Fourthly,
That the Scriptures are the supreme standard of religious truth, and
that the Supreme Judge, by which all controversies in religion are
to be determined, is the Holy Spirit speaking to us in the
Scriptures.

1. The Old Testament, except a few passages which were written in
Chaldee, was originally written in Hebrew, the language of the Jews,
to whom the prophetic oracles were committed. The passages which
were written in Chaldee, are the eleventh verse of the tenth chapter
of the Prophecies of Jeremiah; from the second verse of the fourth
chapter of Daniel, to the end of the seventh chapter; and the
fourth, fifth, and sixth chapters of Ezra. The New Testament was
originally written in Greek, the language which, at the time of
writing it, was most universally known. The original language of the
Gospel according to Matthew, is indeed a subject of controversy. The
ancients, with one voice, affirm that it was written in Hebrew, and
this opinion is supported by many modern critics; others, equally
learned, maintain that it was originally composed in Greek. Several
of the latest writers on this subject have adopted the opinion that
there were two originals, Hebrew and Greek, both written by Matthew
himself,—the one for the use of the Jews, the other for the use of
the Gentiles. Though the autographs of the inspired writings have
long since disappeared, yet there is ample evidence that by the
singular care and providence of God, they have been preserved pure
in all ages, and that the copies which we now possess generally
coincide with the originals. The purity of the Old Testament
Scriptures is confirmed by the general coincidence of the present
Hebrew copies with all the early translations, and particularly with
the Septuagint version. It may also be observed, that although our
Lord frequently reproved the rulers and teachers of the Jews for
their erroneous and false doctrines, yet he never accused them of
any corruption in their sacred books; and the Apostle Paul reckons
it among the privileges of the Jews, that to them "were committed
the oracles of God," without ever insinuating that they had been
unfaithful to their trust. The animosity which has ever since
prevailed between Jews and Christians has rendered it impossible for
either of them to vitiate these sacred writings without immediate
detection. The corruption of the books of the New Testament is
altogether incredible. Had any party entertained a wish to alter
them, it would have been impossible for them to succeed. Copies were
speedily multiplied; they were early translated into the different
languages of the several nations among which the gospel was planted;
the Christian fathers embodied numerous quotations from them into
their writings; various sects soon arose, keenly opposed to each
other, but all receiving the same sacred books, and these became a
check upon each other, and rendered corruptions and interpolations
impracticable. Every succeeding age increased the difficulty; and
though the comparison of a multitude of ancient manuscripts and
copies has discovered a vast number of various readings, occasioned
by the inadvertence and inaccuracy of transcribers, yet none of
these differences affect any one article of the faith and comfort of
Christians.

2. As the Scriptures were originally written in the languages which,
at the time of writing them, were most generally understood, God has
hereby intimated his will, that they should be translated into the
vernacular language of different nations, that every one may read
and understand them. This we maintain in opposition to the Church of
Rome, which forbids the translation of the Scriptures into the
vulgar languages, and declares the indiscriminate reading of them to
be highly dangerous. Though the free use of the Scriptures be
prohibited by that Church, they were certainly intended by God for
all ranks and classes of mankind. All are enjoined to read the
Scriptures (John 5:39); and the laity are commended not only for
searching them, but for trying the doctrines of their public
teachers by them.—Acts 17:11. It is, therefore, necessary that the
Scriptures should be translated into the language of every nation;
and the use of translations is sanctioned by the apostles, who
frequently quoted passages of the Old Testament from the Septuagint.

3. The best and only infallible rule of interpretation of Scripture,
is the Scripture itself. Some things that are briefly and obscurely
handled in one place, are more fully and clearly explained in other
places; and, therefore, when we would find out the true sense of
Scripture, we must compare one passage with another, that they may
illustrate one another; and we must never affix a sense to any
particular text, but such as is agreeable to "the analogy of faith",
or the general scheme of divine truth. The compilers of the
Confession affirm, that the sense of Scripture is not manifold, but
one. No doubt, many passages of Scripture have a complex meaning,—as
some prophecies have several steps of fulfillment, in the Jewish
nation, the Christian Church, and the heavenly state, and some
passages have one thing that is typical of another. Yet these only
make up that one and entire sense intended by the Holy Spirit. No
Scripture can have two or more meanings properly different, and
nowise subordinate one to another, because of the unity of truth,
and because of the perspicuity of the Scripture.

4. That the Scriptures are the supreme standard of religious truth,
is asserted in opposition to the Socinians, who maintain that reason
is the standard by which we are to judge of the doctrines of
revelation, and that we are bound to receive nothing as true which
reason does not comprehend. There is, no doubt, much use for the
exercise of reason in matters of religion; but, it may be remarked,
"that the office of reason, in reference to a revelation, is not to
discuss its contents, to try them by its own standard, and to
approve or disapprove, as they agree or disagree with it; for this
would be to treat it as if it were not a revelation, at the moment
when we acknowledge it to be such; or to insinuate that the Word of
God, although known to be his Word, is not entitled to credit,
unless it be supported by independent proof. The sole province of
reason is to examine the evidence exhibited to show that it is his
Word, and to investigate its meaning by rules which are used in
determining the sense of any other book. These preliminaries being
settled, the state of mind which a revelation demands is faith,
implicit faith, to the exclusion of doubts and objections; the
subjection of our understanding to the authority of God,—entire
submission to the dictates of infinite wisdom. The reason is, that
his testimony supplies the place of all other evidence."

That the Supreme Judge, by which all controversies in religion are
to be determined, is no other but the Holy Spirit speaking in the
Scripture, is asserted in opposition to the Papists, who maintain
that the Church is an infallible judge in religious controversies;
though they do not agree among themselves whether this infallible
authority resides in the Pope, or in a council, or in both together.
Now, the Scripture never mentions such an infallible judge on earth.
Neither Pope, nor councils, possess the properties requisite to
constitute a supreme judge in controversies of religion; for they
are fallible, and have often eyed, and contradicted one another.
Although the Church or her ministers are the official guardians of
the Scriptures, and although it belongs to them to explain and
enforce the doctrines and laws contained in the Word of God, yet
their authority is only ministerial, and their interpretations and
decisions are binding on the conscience only in so far as they
accord with the mind of the Spirit in the Scriptures. By this test,
the decisions of councils, the opinions of ancient writers, and the
doctrines of men at the present time, are to be tried, and by this
rule all controversies in religion must be determined. Isaiah 8:20;
Matthew 22:29.



2. Of God, and of the Holy Trinity

SECTION 1. There is but one only living and true God, who is
infinite in being and perfection, a most pure spirit, invisible,
without body, parts, or passions, immutable, immense, eternal,
incomprehensible, almighty, most wise, most holy, most free, most
absolute, working all things according to the counsel of His own
immutable and most righteous will, for His own glory; most loving,
gracious, merciful, long-suffering, abundant in goodness and truth,
forgiving iniquity, transgression, and sin; the rewarder of them
that diligently seek Him; and withal most just and terrible in His
judgments; hating all sin, and who will by no means clear the
guilty.

SECTION 2. God has all life, glory, goodness, blessedness, in and of
himself; and is alone in and unto himself all-sufficient, not
standing in need of any creatures which he has made, not deriving
any glory from them, but only manifesting His own glory, in, by,
unto, and upon them: he is the alone fountain of all being, of whom,
through whom, and to whom, are all things; and has most sovereign
dominion over them, to do by them, for them, or upon them, whatever
Himself pleases. In His sight all things are open and manifest; His
knowledge is infinite, infallible, and independent upon the
creature, so as nothing is to Him contingent or uncertain. He is
most holy in all His counsels, in all His works, and in all His
commands. To Him is due from angels and men, and every other
creature, whatever worship, service, or obedience, He is pleased to
require of them.

Exposition of 2.1–2.2

We are here taught,—First, That there is but one God. Secondly, That
he is the only living and true God. Thirdly, That he is a most pure
spirit. Fourthly, That he is possessed of all possible perfections.

1. The assertion, that there is but one God, does not mean that
there is but one divine person, for it is afterwards stated, that
"in the unity of the Godhead there are three persons;" but it means
that the Divine Being is numerically one in nature or essence. This
is affirmed in opposition to the Polytheism of heathen nations, and
to the heresy of the Tritheists, who hold that there are three
distinct Godhead, or that one Godhead is divided into three distinct
parts. The unity of the Divine Being might be discovered by the
light of nature, for the same process of reasoning which leads to
the idea of a God, leads also to the conclusion, that there can be
no more Gods than one. There can be but one first cause, one
self-existent, independent, omnipotent, infinite, and Supreme Being;
it is a contradiction to suppose otherwise. Hence, though the rude
unthinking multitude among the Pagans adored gods many, and lords
many, yet the wiser of their philosophers had their one supreme God;
and their poets sung of one sovereign deity, whom they called the
Father of gods and men. It is unquestionable, however, that the
heathen world received a multiplicity of gods, and the philosophers
contented themselves with empty speculations about the nature of the
Deity; and, instead of instructing the vulgar in the unity of God,
confirmed them in their error, by practically complying with the
customs of their country. But divine revelation has firmly
established the doctrine of God's unity. Jehovah solemnly declares,
"I, even I, am he, and there is no God with me." Deuteronomy 32:39.
"Before me there was no God formed, neither shall there be after
me." Isaiah 43:10. The inspired writers of the Old Testament have
said of him, "The Lord he is God; there is none else besides him"
(Deuteronomy 4:35); and, "Hear, O Israel: the Lord our God is one
Lord." Deuteronomy 6:4. Jesus adds his testimony to this great
truth; he told the scribe that came to question him about his
religion, "The first of all the commandments is, Hear, O Israel: the
Lord our God is one Lord;" and he spoke with high approbation of the
answer returned to this, in which "the scribe said unto him, Well,
Master, you have said the truth: for there is one God; and there is
none other but he." Mark 12:29, 32. The Apostle Paul often
inculcates the same truth: "We know