in which 'the very higheft Commiferation, Juftice and Wisdom of God confpire and harmonize in a perfect and most amicable Manner (§. xxii.), and therefore Solaces, erects and Sanctifies miferable Man; then, verily, real Reason admonishes, perfuades, urges, that we receive, with an eager and grateful Mind, fuch a Revelation as a moft precious Gift of a merciful God.

§. XXV. But of all the, fupernatural Reelations boafted of in the World, that only, which is contained in the Bible of the Chriftians, is endued with the true Characters or Marks of Divinity (of a divine Origin) which is by fo much the more firmly believed, as the Matter is more deeply and minutely fcrutinized Here is Doctrine worthy of a God, every way fuited to the Impotency of a miferable Sinner; the Precepts are. Holy, ratified by the most excellent Promises; the Predictions demonftrate that the Omniscient

fpeaks; the Stile the Stile befpeaks befpeaks Majefty joined with Simplicity; the Witneffes commend themfelves as worthy of Faith, or faithful from their Experience and Candour; innumerable Miracles "'proclaim God the Author. To país in Silence the Teftimonies of profane Authors collected by Grotius concerning Mofes, and many Facts of Sacred Hiftory; Have you not fo many Arguments as the Nature of the Affair can admit? Is Not the (very highest and) most complete moral Evidence at Hand?

§. XXVI. Thence it naturally follows, that the End

End or Intention of God in giving this Revela tion is that Men by the fame may be made happy. Joh. v: 39. 2 Tim. ii: 15, 17.

§. XXVII. Since the Revelation of Chriftians comprehended in the facred Scriptures, does by its own Marks manifeft its Divine Origin with Certainty (§. xxv.), it must be acknowledged to be the only Principle and Rule of Faith (and Practice), and confequently there is no Room for, no Credit to be given to private Revelations or Traditions: For they muft either agree with the Scripture, or not: If the latter, they are manifestly false, but if the former, there is no Need of them, Deut. iv: 2. Gal. i: 8. Revel. xxii, 18. 19.

§. XXVIII. Because that the end of Revelation is the Salvation of Man(§. xxvi.), it follows thence, that every private Man not only may, but alfo must read the Scripture, and also interpret it for bimfelf, Ifa. viii: 20. Act, xvi. 11. 2. Pet. i 19. Rev. i: 3., Whence the Poftulate of the Papifts contending againft Naturalifts (or Deifts) is not lefs inequitable, than contrary to Reason, that the Revelation, was indeed moft highly neceffary for Men, and that God has given the fame, that they might thence learn the Way to Salvation, and in the mean Time that it is not to be read, nor examined by all, to whom it is made known..

§. XXIX. If a private Interpretation of the Sacred Scripture be not admitted, the Infallibility of the Church cannot be proved: For it would be. abfurd to affert: This Place (or Text) points out

the

the Infallibility of the Church, becaufe the infallible Church wills, that it fhall be understood fo. §. XXX. Since the Scripture is to be interpreted (§.xxviii.) it must be done according to certain Rules. And fince the Revelation is not repugnant to found Reafon, but affifts it (§. xxiv.) (for both proceed from God as a Gift, infomuch that it implies no mutal Contradiction, even as Light is not contrary to Light) fo in the Interpretation of Scripture no Senfe is to be admitted, which evidently deftroys the Notions (or Dictates) of Reason.

But in order to proceed on a fafe Footing, we muft duly confider, whether the Thing be indeed contrary to Realon, in fo much that it would manifeftly everse the eternal Truths; or whether it be only above Reason, or unknown to it (whilft indeed Reafon neither perceives its Connection with other Truths which may be known by Nature, nor in the mean Time perceives the impoffibility of it) and whether it be only adverfe to contingent Verities or Truths. To examine which is evidently the Duty of Reafon : In as much as we are Men alfo through this Faculty, we acknowledge God and his Revelation, and even the Infufficiency of Reafon itfelf. Thence it appears, that Reafon is most highly useful in the Interpretation of Scripture: it is a neceffary Inftrument for judging concerning the Truth. He therefore, who utterly renounces, and explodes Reason, does the fame as if he dug out his own Eyes, that he

might by fo much the better fee the rays of Light. §. XXXI. Moreover fince every one is the beft interpreter of his own Speech or Words, Scripture must be the Rule of interpreting Scripture, and by so much the more, because in the fame, as in the Word of God, there can be nothing but Truth. Therefore, the Analogy of Faith must always be attentively Confidered, as the Apostle admonishes Rom. xii. 6. By which we understand the Connexion of revealed Truths, in as far as they firmly cohere; and as far as one cannot exist without the other; fo that fince we difine Reafon by the Connexion of Verities or Truths, the Analogy of Faith to us will be nothing but Sacred Reafon, or illuminated Reafon.

§. XXXII. The Papifts, who will have the infallible Decifion of controverfies fought in their Church, muft firft agree among themfelves, where that fupreme Court is to be fought? Whether in the Pope, or in the Council, or in both?

§. XXXIII. Whatever Things right Reason teaches concerning God, thefe the holy Scripture confirm, and befides it Reveals to us thofe Things, which Reafon could never have fufpected (§. vii. xxiv.), Scil. That God is Triune, and thereby opens the most admirable Mistery of Salvation. But after what manner three Perfons could exift from Eternity in the only and moft fimple Ef fence or Being of God, is what we do not know, and is latent in the impenetrable Profundity of the

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the divine Infinity, Prov. xxx. 4. Nor is it therefore the lefs to be believed, fince it is confirmed by express Terms, Matt. xxviii. 19. Jok. xiv. 16, 26. 2 Chor. xiii. 13. 1 Pet. i. ~2, 3.

§. XXXIV. That Text, 1 Job. v. 7. In which the Miftery of the Trinity is moft clearly evin ced, is firmly held to be genuine, notwithstanding the Diffent of fome Codes.

§. XXXV. Since to know the true and genuine Means of Expiation, is highly conducive to the Confolation and Salvation of the Sinner (§. xxii.), for otherwise he could not apprehend it, and fince that Means is revealed in the Doctrine (in dogmate) of the Trinity; it is thence clear, that this Doctrine of the Trinity is neceffary to Salvation, Job. xvii. 3. 1 Tim. iii. 16.

§. XXXVI. Since therefore this Mistery is neceffary to Salvation (§.xxxv.), it must have been revealed to the Believers of the Old Testament too: Which does not only appear from many Paffages of the Prophets, Pfal. xxxiii. 6. Ifa. xlviii. 16. Ixi. 1. but it is alfo concluded from the Cabbelistic Doctrine of the Jews.

§. XXXVII. Because God is Infinite (§.iv.), no new Thought or Volition can take Place in him, hence it is juftly concluded, that God bas even from Eternity conceived, willed, determined, and decreed the future Existence of this Univerfe, both with Refpect to the Kingdom of Nature, and the Kingdom of Grace, with the whole determinate Series of Caufes, and Effects, and