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preter of Scripture, remarks, that the words of Paul in 1 Tim. iii. 15, 16. may be connected thus: "The pil"lar and ground of the truth, and without controversy great, is the mystery of godliness; God was mani"fested in the flesh, justified in the Spirit," &c. With this passage, he also compares the following sentence, which occurs at the beginning of a certain celebrated work of Maimonides; "The foundation of the foun"dation, and the pillar of wisdom is, to know that "there is some First Being." James Cappel, a man of profound erudition, approves of this construction, and affirms that it also met the approbation of Andrew Melville, and of John Fabricius. He adds a quotation from Irenæus, from which he gathers, that that Father, too, seems to have read the passage in this manner. The third book of Irenæus begins thus; "We have learned the method of our salvation, from "no other persons than those who imparted to us the Gospel; which, in the first instance, they preached, " and afterwards delivered down to us in writing according to the will of God, to be the FOUNDATION "AND PILLAR of our faith." Much to the same effect, is the following expression of Basil of Seleucia, in a discourse on Matth. xvi. 16. respecting the confession of Peter: "This is, indeed, the Rock of religion; "this, the basis of salvation; this, the bulwark of "faith; this, the foundation of the truth." Schultet acknowledges, in his Notes, that these observations are equally pious and learned: nor is John Henry Ursin of a different opinion.† And truly, provided these writers were supported by the authority of ancient co

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יסוד היסוד ועמוד החכמות:

† Analect. Lib. vi. cap. 35.

pies, no exposition would appear to me more probable. Were this exposition admitted, we should possess a concise summary of fundamental articles, which might well put Socinians to shame, who blasphemously assert, that scarcely any thing at all relating to the person of Christ is necessary to be known.8

XI. 6thly, It must not be omitted, that if any article is stated as necessary to be known, which cannot be understood, unless some other article shall have been previously understood and believed; that other article must also rank among those which are necessary. For example; it is necessary to know that we are saved only by the grace of our Lord Jesus Christ; for the Apostle Paul says, "If any man preach any other gos"pel unto you than that which we have preached unto you, let him be accursed." But this can be neither understood nor believed, unless we know that sin has plunged us into so deep an abyss of misery, that our deliverance surpassed our own power, and even the united exertions of all creatures. Thus, from the necessity of the article respecting our deliverance, we strongly infer the necessity of the article respecting our misery.

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XII. 7thly, When any thing, in fine, the necessity of which must have been more doubtful, is expressly represented as necessary to be known; it follows, that a doctrine will also be necessary, the necessity of which we should have been less, or at least not more, disposed to question. To give an instance of this: the Apostle teaches that the article regarding justification by faith in Christ without the works of the law, is necessary,

Gal. i. 8, 9.

8 See NOTE VIII.

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when he asserts that they who are "ignorant of God's ❝righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God." The necessity of this article being thus demonstrated; it unavoidably follows, that it is necessary for us to know also, that, considered in ourselves, we are obnoxious to condemnation and wrath for this last article is much more evident than the former, and more obvious to every one that is willing to examine himself; nor, without the knowledge of it, can we be induced to seek that righteousness which is in Christ.

XIII. There neither occur to ourselves, nor do we recollect to have seen elsewhere, any marks more certain than those which have now been particularized. Let it be observed, however, that, according to the order in which we have arranged them, the two first serve to show what are not to be accounted fundamental articles; and the others are intended to point out those which, by all means, are entitled to that place. Though every necessary article ought to be contained, and even plainly contained in Scripture; yet every thing that is plainly and expressly delivered in Scripture, is not for this precise reason to be deemed necessary. For instance; it is not necessary to know that Aaron was older than Moses, or that Paul had a cloak. But an article without which neither faith, nor repentance, can be exercised;-that respecting which God himself assures us he admits none who denies it to heaven;-that which the Scripture calls a foundation ;—that without which a truth clearly fundamental can be neither understood nor believed;-or that which appears from the very nature of the thing, to be

u Rom. x. 3.

no less, or even more necessary, than what the Scripture affirms to be necessary,-every such article, I say, sound reason imperiously requires us to consider ne

cessary.

XIV. Farther, those articles which are thus fundamental, ought to be known and believed by every Christian that has reached the years of discretion, by the learned and the unlearned, by the humblest mechanic no less than the Professor of Theology. We concede, however, that, in men whose capacity is slow, whose memory is weak, and to whom an obscure revelation, or a cold and inefficient ministry are afforded, God tolerates a less distinct and less explicit knowledge than in persons who, in all those respects, are favoured with superior advantages. It is possible, too, that a man who holds the foundation, may embrace some error inconsistent with a fundamental article; whilst, either from the dulness of his capacity, or from some defect in his education, and from prejudices early imbibed, he does not perceive it to be an error at all, much less, an error at variance with the foundation. In such circumstances, the error does not exclude from salvation. Thus amidst the darkness of Popery, the elect, holding the fundamental articles, were saved; though they did not escape a number of prevailing errors, such as the communion of the mass, respecting which our Catechism has justly said that it is a virtual renunciation of the alone sacrifice of Jesus Christ, and horrible idolatry.

xv. To point out the articles necessary to salvation, and precisely to determine their number, is a task, if not utterly impossible, at least extremely difficult. There are, doubtless, more articles fundamental, than those to which the Scriptures have appended an express

threatening of destruction. None of the writers on this subject, however,-none at least whom we have had an opportunity of consulting, how small soever the number to which they reduce the fundamental articles, have even attempted to prove from Scripture, in the manner we have done, the necessity of all the articles which they particularize. Every one has reasoned according to his own inclination; and who does not see that this is a mode of proceeding quite precarious? It should be considered, also, that, in some instances, Divine grace unites the elect to Christ by a very slender bond; and that the most ardent flames of love, the sincerest concern to please God, and an earnest desire of salvation, may be found in persons, whose knowledge of the articles of faith is exceedingly circumscribed. Who then, without instruction and authority from God himself, can, in the present state, exactly ascertain the smallest measure of knowledge in reference to each of the articles, which is indispensably necessary at the tribunal of the supreme and omniscient Judge?

XVI. Nor is it absolutely necessary that we should possess an exact list of the number of fundamental articles. It is incumbent on each of us to labour with the utmost diligence to obtain an enlargement of saving knowledge, lest, perhaps, we should be found ignorant of truths that are necessary. The man who is not solicitous to receive every possible accession to his knowledge, knows nothing yet of the ways of the Lord, as he ought to know. Pope Leo has expressed himself with great propriety in the following terms; "Who"ever is able to attain clearer conceptions of this sub"ject," referring to the topic which he was then discussing," and is unwilling to know, or having thus “known, is unwilling to believe it, cannot be saved.