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 for salvation. In the former respect it is the rule of faith not only for the things which it clearly contains, but generally for a/l that it con- tains, whether by express or equivalent terms, by near or remote con- sequences. In the second, it is the rule of faith merely for the things which are essential to religion, which it clearly contains, and in a man- ner fitted to the capacity of every per.son. To study and understand Scripture in reference to the first, much knowledge and industry will be required, so that even a whole life will be too little to accomplish it. Indeed, the subject is so extensive that no man in a short life can go through it. It requires the union of all wise and holy men in all ages to collect together their united wisdom and research. And this is admirably done in the Protestant world; for they have united the labours of the ancients and the rooderos, of Jews, Christians, and heathens, and brought the whole to throw light on the sacred text. Much is done in the different branches of Biblical literature. Kennicott and De Rossi have collated the various readings of the sacred text of the Old Testament. Griesbach and others have laboured in the New. Sacred geography has been successfully cultivated by Wells, &c. The zoology of Scripture has been investigated Iy Bochart and others. The evidences of Christianity have been laid before the world by Le- land, Paley, Gwtius, Horoe, and a host of others. To the person who has time and inclination to study the Scriptures, there is more light shed on the sacred volume by the investigations of such men than by di the decrees of councils and decisions of popes that ever existed. 2. But as to the second way in which the Scripture is the rule of faith, to wit, to form the faith in a degree of mere sufficiency for saiva- t/on, through the essential things which it clearly contains, its use is free. from all those lengths and difficulties, and accommodated to the lowest capacity, requiring nothing else than common sense and right dispositions.* 3. First. It is not absolutely necessary that a man should study the question of the apocryphal and canonical books in order to know the way of salvation; because the essential truths of salvation are so clearly and frequently repeated, that the well disposed can be at no loss to regulate their faith and manners. But even this is so clearly laid down by the Protestants, that a person of the lowest capacity can be a no loss in discerning the force of the evidence in fayour of the books which we hold as canonical. This evidence we will produce at a proper time. 4. Secondly. Nor is it necessary. to know the original languages of Scripture, or the various readings of codices and manuscripts, to ascer- tain the plain truths of religion; although such knowledge is of imDort- ance to the critical examination of Scripture. Even imperfect transla- tions contain the essential truths of religion. And the various readings do not affect an), article of the Christian faith. Useful truths are found not in one book only, nor in one passage; but are so plentifully spread over Scr/pture, that the faults of translators or vat/eries of manuscripts do not prevent us from finding them. And should �translator purposely falsify any important passage of Scripture, there would be found enough persons in the church to cot- �e Chud on fixe Kaformation, vol. i., p. 335. 1

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