3d. The whole ground upon which Komanists base the au- thority of their traditions (viz., history and church authority) is invalid. (1.) History utterly fails them. For more than three hundred years after the apostles they have very little, and that contradictory, evidence for any one of their traditions. They are thus forced to the absurd assumption that what was taught in the fourth century was therefore taught in the third, and therefore in the first. (2.) The church is not infallible, as will be shown be- low (question 18.)
4th. Their practice is inconsistent with their own principles. Many of the earliest and best attested traditions they do not re- ceive. Many of their pretended traditions are recent inventions unknown to the ancients.
5th. Many of their traditions, such as relate to the priesthood, the sacrifice of the Mass, etc., are plainly in direct opposition to Scripture. Yet the infallible church affirms the infallibility of Scripture. A house divided against itself can not stand.
5. What is necessary to constitute a sole and infallible rule of faith ?
Plenary inspiration, completeness, perspicuity, and acces- sibility.
6. What arguments do the Scriptures themselves afford in favor of the doctrine that they are the only infallible rule of faith ?
1st. The Scriptures always speak in the name of God, and command faith and obedience.
2d. Christ and his apostles always refer to the written Scrip- tures, then existing, as authority, and to no other rule of faith whatsoever. — Luke xvi., 29 ; x.? 26 ; John v., 39 ; Kom. iv., 3 ; 2 Tim. iii., 15.
3d. The Bereans are commended for bringing all questions, even apostolic teaching, to this test. — Acts xvii., 11 ; see also Isa. viii., 16.
4th. Christ rebukes the Pharisees for adding to and pervert- ing the Scriptures. — Matt, xv., 7-9 ; Mark vii., 5-8 ; see also Kev. xxii., 18, 19, and Deut. iv., 2 ; xii., 32 ; Josh, i., 7.
SCRIPTURES COMPLETE. 81
7. In ivhat sense is the completeness of Scripture as a rule of faith asserted ?
It is not meant that the Scriptures contain every revelation which God has ever made to man, bnt that their contents are the only supernatural revelation that God does now make to man, and that this revelation is abundantly sufficient for man's guid- ance in all questions of faith, practice, and modes of worship, and excludes the necessity and the right of any human inventions.
8. How may this completeness be proved from the design of Scripture $
The Scriptures profess to lead us to God. Whatever is neces- sary to that end they must teach us. If any supplementary rule, as tradition is necessary to that end, they must refer us to it. " Incompleteness here would be falsehood." But while one sacred writer constantly refers us to the writings of another, not one of them ever intimates to us either the necessity or the existence of any other rule. — John xx., 31 ; 2 Tim. iii., 15-17.
9. By what other arguments may this principle be proved I
As the Scriptures profess to be a rule complete for its end, so they have always been practically found to be such by the true spiritual people of God in all ages. They teach a complete and harmonious system of doctrine. They furnish all necessary prin- ciples for the government of the private lives of Christians, in every relation, for the public worship of God, and for the adminis- tration of the affairs of his kingdom ; and they repell all pre- tended traditions and priestly innovations.
10. In what sense do Protestants affirm and Romanists deny the perspicuity of Scripture ?
Protestants do not affirm that the doctrines revealed in the Scriptures are level to man's powers of understanding. Many of them are confessedly beyond all understanding. Nor do they affirm that every part of Scripture can be certainly and perspi- cuously expounded, many of the prophesies being perfectly enigmatical until explained by the event. But they do affirm that every essential article of faith and rule of practice is clearly
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82 THE EULE OF FAITH AND PRACTICE.
revealed in Scripture, or may certainly be deduced therefrom. This much the least instructed Christian may learn at once; while, on the other hand, it is true, that with the advance of historical and critical knowledge, and by means of controversies, the Christian church is constantly making progress in the accurate interpreta- tion of Scripture, and in the comprehension in its integrity of the system therein taught.
Protestants affirm and Eomanists deny that private and un- learned Christians may safely be allowed to interpret Scripture for themselves.
11. How can the perspicuity of Scripture be proved from the fact that it is a law and a message ?