we have Scriptural authority. Thus, our Saviour says, (John, xv. 26.) "I will send unto you "the Comforter from the Father, even the Spirit "of Truth, which proceedeth from the Father." Now, since he sends him, and that he was to supply his room and act in his name, this implies a relation and a sort of subordination in the Spirit to the Son. This proof, though not full or explicit, is yet sufficient to justify our adbering to the creed as it now stands.

a Our Lord says, "I proceeded forth, and came from God, neither came I of myself, but he sent me." (John, viii. 42.) Now in this text, Christ's mission seems to depend on his procession. For the same reason the mission of the Holy Ghost by the Son, should imply his procession from him. See Prideaux's Fasc. Con. C. 2. Q. 5, and Pearson on the Creed, Art. 8.

ARTICLE VI.

OF THE SUFFICIENCY OF HOLY SCRIPTURES FOR SALVATION.

HOLY SCRIPTURE CONTAINETH ALL THINGS NECESSARY TO SALVATION; SO THAT WHATSOEVER IS NOT READ THEREIN, NOR MAY BE Proved therEBY, IS NOT TO BE REQUIRED OF ANY MAN THAT IT SHOULD BE BELIEVED AS AN ARTICLE OF FAITH, OR BE THOUGHT REQUISITE OR NECESSARY TO SALVATION.

IN THE NAME OF THE HOLY SCRIPTURE, We do undeRSTAND THOSE CANONICAL BOOKS OF THE OLD AND NEW TESTAMENT, of whose AUTHORITY WAS NEVER ANY DOUBT IN THE CHURCH.

Of the Names and Number of the Canonical Books.

a The Jews classed the Books of Ezra and Nehemiah together, under the name of the First and Second Book of Esdras; Esdras being another title for Ezra.

The Book of Hester.

The Book of Job.

The Psalms.

The Proverbs.

Ecclesiastes, or Preacher.
Cantica, or Song of Solomon.
Four Prophets the Greater.
Twelve Prophets the Less.

AND THE OTHER BOOKS (AS JEROME SAITH,) THE CHURCH DOTH READ FOR EXAMPLE OF LIFE AND INSTRUCTION OF MANNERS; BUT YET IT DOTH NOT APPLY THEM TO ESTABLISH ANY DOCSUCH ARE THESE FOLLOWING:

TRINE.

The Third Book of Esdras.

The Fourth Book of Esdras.

The Book of Tobias.

The Book of Judith.

The rest of the Book of Esther.

The Book of Wisdom.

Jesus the Son of Sirach.

Baruch the Prophet.

The Song of the three Children.
The History of Susanna.
The History of Bel and the Dragon.
The Prayer of Manasses.

The First Book of Maccabees.

The Second Book of Maccabees.

ALL THE BOOKS OF THE NEW TESTAMENT AS THEY ARE COMMONLY RECEIVED, WE DO RECEIVE AND ACCOUNT THEM CANONICAL.

THERE are two assertions made in this article. I. Holy Scripture containeth all things necessary for salvation; and

II. The Books which we receive are the only Canonical Scripture.

I. Holy Scripture containeth all things necessary for salvation.

Having established the foundation of Christianity in the doctrine of the Trinity and the

Incarnation of Christ, the next point to be settled is, what is the rule of this Faith, and where it is to be found? The Church of England and of Rome agree in asserting the inspiration of Scripture; but besides this, the latter hold that the Books of the New Testament were not written with the design of making them the full rule of faith, but that many things were delivered orally by the Apostles, which, if faithfully transmitted to us, we are to receive with the same respect that we pay to their writings;a and that to secure such a faithful transmission, there was an infallible authority lodged by Christ with his Church. We, on the contrary, affirm, that the Scriptures are a complete rule of faith, and that the whole Christian religion is contained in them alone; and though we make great use of ancient tradition to help us to a clear understanding of the written Word, still as to matters of faith, we reject it altogether.

The assertion of the article, may be established by two kinds of arguments: 1. Negatively, from the inadequacy of oral tradition; and 2, Positively, from the sufficiency of Scripture.

The inadequacy of oral tradition is evident from the following considerations: (1.) History

a See Bellarmine de Verb. Dei. 1. 4. c. 12. affectu et reverentiâ." Conc. Trid. Sess. 4.

"Pari pietatis

evinces this inadequacy, even under the most favourable circumstances. In the first ages of the world, it must have been much easier to preserve the tradition pure, than it could possibly be afterwards. There were then only a few things to be delivered concerning God, as that he was one spiritual Being, that he had created all things, and that he alone was the object of worship. The first men, too, were very long lived, and saw their own families spread extremely, so that they had on their side the authority and credit of parents with their children, to secure tradition. Thus,a Methuselah lived above three hundred years while Adam was yet alive, and Shem was an hundred years old when the former died, and also lived upwards of an hundred years along with Abraham; so that the original revelation could have been conveyed to the latter by only two persons. Yet, even under these cir cumstances, the tradition had become so entirely corrupted, that it was necessary to correct it by immediate revelation to Abraham, who was ob. liged to quit his country in order to escape from its idolatrous practices, and his posterity to be marked with the sign of circumcision, in order to separate them from the rest of mankind.

Again, though the promulgation of the law at Mount Sinai, was, from the circumstances of

a See Gen. v. 10 and 11. b Gen. xii. 1., and xxxi. 19.