Okay. Well, last time we looked at Article 2 of the Belgic Confession. The Belgic Confession starts with an article that talks about that there is only one true God. And then in Article 2, it asks the question, how do we know of this God? By what means has He made Himself known unto us? And that introduces us then to the topic of revelation Now, when I say revelation in general, I'm trying to distinguish that from general revelation, which we did also look at last week as well. But God makes himself known to us in two primary ways, and the first one is through nature, and the second one is through scripture. So historically that has been designated in Christian theology as general revelation, which is through nature. That is the revelation that is available to all people because we all live in God's world. The second is special revelation or scripture in which, as the confession here says, God is more clearly and fully known to us by his holy and divine word. In other words, if you look at nature, you're not going to see necessarily that God is gracious, that he is loving, merciful, kind, and that he is a savior and redeemer of men. You don't see that by looking at the universe around you. You know that because God has revealed that to you through His Word. So that was last time. Now as we move on to Article 3, we're shifting the focus now from Revelation in general to the written word of God. That's what Article 3 is. And this particular article is going to look at the doctrine of inspiration. So what we're going to see as we get through this is that we believe that the Holy Scriptures are inspired by God, that they are breathed out by God, that God works and inspires the writers of old to write exactly the words that he wanted preserved and written. So, if you have the confessional book. Article 3 is found on page 53. If not, you can find, I believe it's like in the high 800s in the back of the hymnal as well. But Article 3 here says the written word of God, we confess. So again, there's that language of confession. We confess that this word of God that is the way by which God is made more clearly and fully known unto us, was not sent nor delivered by the will of man, but that holy men of God spoke as they were moved by the Holy Spirit, as the Apostle Peter says, 2 Peter 1.21. And that afterwards, God, from a special care which he has for us in our salvation, commanded his servants, the prophets and apostles, to commit his revealed word to writing. And he himself wrote with his own finger the two tables of the law. Therefore, we call such writings holy and divine scriptures. So again, the topic for this morning is inspiration, the doctrine of inspiration, as we confess this with the church, that this word of God was not sent nor delivered by the will of man. Now, if you have your Bibles, I want to look at that passage that is quoted in Article 3 there, which is 2 Peter 1. having recently finished 1 Peter. We're not moving on into 2 Peter, but at some point, Lord willing, we'll get to 2 Peter. But for now, we're just going to look at chapter 1 of 2 Peter. And I'm going to look at the context because the verses that we're concerned with are verses 20 and 21. But I want to look at verses 16 through 21 just to kind of get the context of this. because this is a classic proof text on the doctrine of inspiration, along with 2 Timothy 3, and we'll probably look at that as well. But this is, you know, if you're proof texting the doctrine of inspiration, this would be one of the texts you would go to. So in 2 Peter 1, starting in verse 16, Peter writes, after talking about our great salvation, it says, for we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received from God the Father honor and glory when such a voice came down to him from the excellent glory, this is my beloved Son in whom I am well pleased. And we heard this voice which came from heaven when we were with him on the holy mountain. So I'm going to stop there. What is Peter talking about here? What incident is he referring to? begins with the letter T, transfiguration, right? He's referring to the transfiguration, which is recorded in Matthew, Mark, and Luke. So Peter is saying, look, we were there, right? He says at the end of verse 16, we were eyewitnesses of his, that is the Lord Jesus Christ, of his majesty. Because they were there, Peter, James, and John, not James the one who wrote the book in the Bible, but James the brother of John who was killed for his testimony in Acts chapter 12. They were there on the Mount of Transfiguration when Jesus went up and was, in a sense, Well, transfigured, right? There's just no sense in making up a new word there. He was transfigured before their very eyes. In other words, the veil of his humanity was peeled back in such a way that the disciples were able to kind of catch a glimpse of the pre-incarnate glory of Jesus Christ. And on top of that, they heard the voice from heaven, the voice of the Father say, this is my beloved Son in whom I'm well pleased. So when Peter is saying, look, we're not following the cunningly devised fables of men, right? He's saying the message I proclaim to you is not something that we found on a dusty old bookshelf somewhere or that somebody wrote in a cave somewhere. No, we were eyewitnesses of this and we are testifying to you what we saw. up on the holy mountain, verse 19. And so we have the prophetic word confirmed. So now Peter here is talking about the words of the prophets of old. They've been confirmed, which you do well to heed as a light that shines in a dark place until the day dawns and the morning star rises in your hearts. Now that's just the context to get you to what we want to look at here in verses 20 and 21. Knowing this, that no prophecy of scripture, now when he says scripture here, he is referring to the Old Testament. The New Testament, by and large, some of it has been written by this time, but not all of it, and not all of it has been collected into a canon, which we looked at, or which we'll look at next week. I'm a little ahead, so I've already kind of written the lesson for canon, but that's next week. But knowing this, that no prophecy of Scripture is of any private interpretation. For prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit." So that is the text there that is often used as a proof text for the inspiration of Scripture. Prophecy, the prophecy of scripture is not a private interpretation and it never came by the will of man. Again, like you said earlier in verse 16, we did not follow cunningly devised fables when we made known to you, so on and so forth. In other words, scripture is not created by the will of man. It's not that somebody was back there or a group of people were back there writing these things in order to create a movement or something. Holy men of God spoke as they were moved along by the Holy Spirit. So none of the prophets of old or any of the prophets of the New Testament ever wrote what they felt or wanted. Think about that. Think about that in the sense that if they had written what they wanted, do you think scripture would look a lot different? I think it would look a lot different. Do you think Peter, when he was relaying the story of the gospel to Mark, and Mark was writing down the gospel of Mark, don't you think Peter would say, can you please leave that part out where I denied the Lord Jesus Christ three times on the night in which he was betrayed? Can you leave that part out? That makes me look bad. Or Matthew's like, I'm going to leave the part out where I used to be a tax collector and considered a traitor to God's people. It would look a lot different. It would look a heck of a lot different. In fact, I would imagine if Mark was, if John and so on were writing the Gospels, James and John would have been allowed to call fire down from heaven and consume the Samaritans, right? And Jesus says, no, no, no, that's not what we're gonna do here. Scripture would look a lot different if it was written by men and they wrote what they wanted. We would remove a lot of the warts, a lot of the blemishes of our character. I don't think if David wrote down his story that he would include the Bathsheba story. That makes him look bad. No. Prophecy never came by the will of men or man. The Holy Scriptures are not the product of human imagination or inspiration. So when we're talking about inspiration, we're not talking how we commonly use that word in our own way of speaking where, oh, that was inspired, or that song was inspired, or that novel was inspired. You may have gotten some inspiration from some outside source, but we're not talking when we say, that men were inspired to write novels and songs and movies, that's the same level as the Holy Spirit inspiration. Because Peter says here, look, it does not come by the will of man. Holy men of God, prophets, apostles, they spoke As it says here, as they were moved by the Holy Spirit. That word there for moved, it's often used to speak of a wind blowing into the sails of a boat. So as a boat is carried along by the wind, the holy men of old, the prophets of old, wrote as they were moved by the Spirit, which is kind of a play on words because the word Spirit means wind. So that is just looking at the verse here that is quoted in Article 3 to talk about the doctrine of inspiration. So as we look now a little more closely at Article 3, It begins with this confession where it says, Scripture is not of men, but of God. So that should be your second point on your outline there. Scripture is not of man, but of God. This is again the doctrine of inspiration. The doctrine in which we believe that the Holy Scriptures were inspired by the Holy Spirit of God in, you know, that he inspired the men of old to write exactly what they wanted to write. Hebrews chapter 1 verses 1 and 2, another classic text that we could use at this point, where it says, who at various times and in various ways spoke in times past to the fathers by the prophets, has in these last days spoken to us by his Son, whom he has appointed heir of all things, through whom also he made the world." So that's Hebrews 1, verses 1 and 2. So here again, what the author of Hebrews is saying is God spoke. There's a lot of other words there, but if you were just to break it down and do your little grammatical analysis, look for the subject, look for the word, the verb. The subject is God and the verb is spoke. God spoke. Who did he speak to? The fathers by the prophets. What has he done today? He has spoken to us through means of his son. God reveals himself. by speaking, and this speech then is recorded by the prophets. And even now the words of his son, which is the more full revelation of God, the final complete revelation of God, his son, those words have been recorded as well by the apostles. And then of course, another classic text for this is 2 Timothy 3.16, where Paul there is telling Timothy, he's talking about how the Scriptures are useful, how you were taught them from a youth by your mother and your grandmother. And then he says, all Scripture, So how much Scripture? All Scripture. Again, referring to the Old Testament, but inclusive of the New Testament, he says, all Scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, instruction, and righteousness. Now, that's the classic way of interpreting that text. That's the classic way it's been translated in the King James and the New King James and some other translations. But if you have an English Standard Version, if you have a New International Version, they will say, not so much that all Scripture is given by inspiration of God, but all Scripture is breathed out by God. And that is actually a more literal translation of that word there that is in the Greek called theopneustos. It's God-breathed. So, you know, inspiration is inhaling, right? You bring air in, right? Paul is saying to Timothy's no God breathed out his word right he he exhaled you almost want to say the expiration of scripture But then that sounds weird because now it sounds like the Bible has an expiration date or something But the idea again is God He breathes His Word out. The Holy Spirit is, again, that breath, if you will, the breath of God going out, and it inspires, and that breath is carried along, and it carries along the holy men of God, as Peter says, as that wind in the sails. I think this time I include do I do I have the quotes in there in your handout? By Burkoff and Calvin okay, I had the bright ideas instead of just reading the quotes and have you you know It's like what was that quote again? I figure why not put them in the handout so you can follow So speaking of inspiration here again. This is Louis Burkoff and Lewis Berkoff, a 20th century theologian, he's long since dead, but he was prominent up in Calvin Seminary in Grand Rapids during the 30s, 40s, 50s, and 60s. He wrote Systematic Theology, which is a classic systematic theology. This actually comes out of his introductory volume. But he says here on inspiration, he says, the recognition of the Bible as the special revelation of God depends on the conviction that its authors were inspired by the Holy Spirit. So what he's saying there is, look, The fact that we believe that the Bible is the Word of God is because we believe that it has been inspired, that the men who wrote it were not writing their own thoughts. They were not writing what they felt like writing. They wrote as they were inspired and moved by the Spirit of God Himself. John Calvin, this is actually from his commentary on the epistles to Timothy, Titus, and Philemon. So he's commenting on this verse from 2 Timothy. Calvin here says, this is a principle which distinguishes our religion from all others, that we know that God hath spoken to us and are fully convinced that the prophets did not speak at their own suggestion, but that being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare. Whoever then wishes to profit in the scriptures, let him first of all lay down this as a settled point, that the law and the prophets are not a doctrine delivered according to the will and pleasure of men, but dictated by the Holy Spirit. Now, we're gonna talk about dictation because there's a an idea of inspiration that is pure dictation. We'll get to that in a moment. The point here, again, as Calvin is stressing, as Burkhoff is stressing, as Paul is stressing in 2 Timothy, is that scripture is given by inspiration. It is breathed out. The words themselves are breathed out by God. So God, through his Holy Spirit, so moved within the writers of scripture that what they wrote was exactly what God intended for them to write. So the doctrine of inspiration that we hold to in the RCOS, in most confessionally reformed churches, in most strong, conservative, biblical, evangelical churches even, is a doctrine, and you might want to write this down, verbal, plenary, Plenary is P-L-E-N-A-R-Y. Verbal, plenary, inspiration. What does that mean? Well, verbal, the very words, plenary, all of them, not just some of them, all of the words, And then inspiration. All of the words of Scripture are breathed out by God. Verbal, plenary inspiration. So when we read the Scriptures, now we're speaking primarily of the original writings. These are translations. And we know that translations differ because Well, some of them are trademarked. They have to differ. You can't get a trademark for a new translation unless it differs from other translations. But the point is that when we say that they're inspired, we're speaking of the original writings of Scripture. But the point is that the words themselves, The very words that Paul wrote down when he writes, let's say, for example, 1 Corinthians 13, and he's writing about love. It wasn't like God said, hey, Paul, write about love. And he's like, all right, I'm just going to write down, love is courageous, love is kind, love is merciful. No. Those very words are the words that the Holy Spirit wanted Paul to write. Since we believe in verbal plenary inspiration, what are some other theories of inspiration that we should not hold to? Well, I'm going to give you three. The first is partial inspiration. So instead of plenary, partial. As the name suggests, only parts of scripture are inspired by God. The rest do not come under the cloak, if you will, of inspiration. Who holds to this? Well, certain liberal theologians. There was a group of people called the Jesus Seminar, and they were, it was a group of liberal theologians, and they literally voted on what parts of the Gospels were true and what parts were not, okay? So they would cast votes by different colored beads or marbles, and there was like, okay, that's definitely, Something Jesus said, that's maybe something Jesus said, or Jesus never really said or did that. Now, can you guess the ones that they said were things that Jesus never said or did? Miracles, the resurrection, talking about hell, okay. What are the things that they said Jesus certainly said? Oh, love your neighbor, you know, be kind, do good, things like that, okay. So they're there voting on, well, okay, parts of it are, parts of it aren't. Or you might point to something like what Paul says in 1 Corinthians 7 when he's talking about marriage. And he says, here's a command that I have from the Lord. And then later on he says, here's a command that I say, but not the Lord. And then people say, oh, well then Paul is just giving his own opinion here. It's like, no, Paul was inspired by the Holy Spirit. What he is saying there is that this was something Jesus never said, but I'm saying it unto you. So partial inspiration. The problem with partial inspiration is how do you know which parts are true and which aren't? That's again, the Jesus Seminar had to vote on this. I would imagine they weren't all unanimous votes on everything that they looked at. There was probably a consensus. So how do you determine what, well basically you become the judge of scripture at that point. You sit as judge over scripture and say, I like this, I don't like that, I like this, I don't like that. And then you become like Jefferson, right? Thomas Jefferson was famous for the Jefferson Bible. And he took out all the things that he didn't like in the Bible and just kind of cut those out. And again, like the Jesus Seminar, he took out all the things, all the miracles, because those are superstition and all the ethical instructions were left. Another theory opposed to verbal plenary inspiration is thought inspiration. So this one attacks, so the first one attacks the plenary part. The second one, thought inspiration, attacks the verbal part. So in this case, the Spirit here inspired the thoughts of the writers, but not the very words. It's kind of like what I said earlier, when Paul wants to write 1 Corinthians 13, the Spirit just says, write about love, and then Paul goes off on his own. So he was given the thought. to write about, but everything else are just Paul's words. I won't say too much more on that. Thirdly, then, is what I call pure dictation. This is where I want to say, where Calvin says, but dictated by the Holy Spirit, It's not as if the writers of Scripture are stenographers, okay? It's not like they're just there and the Spirit is behind them saying, okay, now write this, write these exact words, okay? And there's nothing at all of the human author in the Scriptures. That's what pure dictation is. God told the writers exactly what to say. There is nothing of the writers in Scripture at all. Now, it should be clear, if you just read through scripture, if you read Paul's writings, if you read Peter's writings, if you read John's writings, you could tell that there are different authors, human authors of those books. Paul writes differently than John. John and Paul write differently than Peter. So there's a sense of the personality of the author in these. What we're saying when we say verbal plenary inspiration is that the Spirit works in and through that individual so that what he wrote under inspiration is exactly what the Spirit wanted to say, but it does not remove the agency from the author. It does so so that the character and the personality of that author comes through. Pure dictation basically just says, take this down. Now, in some cases that's the case, like the prophets of old, right? You know, when a prophet goes through a town, he says, thus says the Lord, and he speaks out. All right, I mean, that's, you know, words were given to the prophet to speak. So when I say dictation, I'm not saying that I'm just completely dismissing the idea of dictation at all, but what I'm dismissing is the idea that all of scripture was given by pure dictation. So that moves us on now to our next point. So not of man, but of God, the next point is written for us and for our salvation. So the confession continues in Article Three to say, and that afterwards, God, from a special care which he has for us in our salvation, commanded his servants, the prophets and apostles, to commit his revealed word to writing. Okay, I've kind of bled into the next point, but the point here is that here we see the scope and purpose of scripture. Why was scripture given? For us and for our salvation. The Bible is the inspired word of God, but it is not a textbook or manual that speaks on every subject. Farmers, you're, well, in some cases, some of you are still finishing up harvest, but others of you have finished your harvest. All right, when your combine breaks down, which it inevitably does, do you turn to a page in scripture to tell you how to fix your combine or how to fix, no. Okay, the Bible's not a manual on farm equipment. The Bible is not a manual on a lot of things, right? You're not going to turn to the Bible to learn chemistry. You're not going to turn to the Bible to learn about a lot of things. The point is, it is not a textbook on everything. It has a scope, and it has a purpose. It is written for us and for our salvation. So while it does not speak on every subject, when the Bible does speak, it does speak infallibly, and inerrantly. It speaks infallibly and inerrantly. And there's been a lot of back and forth over the past several decades on I believe it's the inerrancy part, okay. People are willing to acknowledge infallibility but they don't want to acknowledge inerrancy and I believe I have quotes there on inerrancy and infallibility in your handout. Please tell me I did include that there. Did I? Okay. These are taken, the quotes are, taken from the Chicago Statement on Biblical Inerrancy, which was composed in 1978. R.C. Sproul was on that, a lot of other evangelical scholars and pastors were on that, theologians. We've got these two terms, infallible and inerrant. And I gave you sort of like my shorthand how to understand them. Okay, infallible, scripture does not and cannot fail. Inerrant scripture does not and cannot err. So there's a slight nuance there. Scripture does not fail and scripture does not err, does not make a mistake. So when we say it does not fail, when it makes a promise, When God makes a promise in Scripture, that promise will not fail. When God makes a promise, that promise is also not wrong. So, now the quotes here are from the Chicago Statement on Biblical Inerrancy. It says there, under infallible, infallible signifies the quality of neither misleading nor being misled and so safeguards in categorical terms the truth that Holy Scripture is a sure, safe, and reliable rule and guide in all matters. Okay, what does that mean for me? Well, what does that mean is that when the Bible says, gives you an ethical instruction, or gives you some other kind of encouragement, you know that it's a sure, safe, and reliable rule and guide in those matters. Inerrant. Inerrant signifies the quality of being free from all falsehood or mistake and so safeguards the truth that Holy Scripture is entirely true and trustworthy in all its assertions. So some who want to take a lighter view of inspiration, they will affirm infallibility, but will kind of hesitate on inerrancy. Some people actually say this, and some trustworthy, or not trustworthy, some people who actually, I would say, are probably Christians, would deny inerrancy. They'll say that the Bible has mistakes. They'll say, now, it's infallible. you know it's a sure safe and reliable guide and rule in all matters but it's it does have some mistakes right you know what would be a mistake well you know when you get the the view in the Bible that you know the creation is like a three-tiered you know three-layer cake if you will you've got the earth you've got the heavens above you got the underworld You know it kind of like a flat earth spherical thing you know when we of course we know in the universe You know it's you know it's like well the Bible is speaking oftentimes with what we call phenomenology phenomenological language I gotta say that right it's a in other words is speaking with the language of phenomena what we observe Okay, we use that kind of language even today. You know what time did the Sun rise? Does the Sun rise? No. If we were being completely scientifically accurate, say, what time did the earth rotate so that we could see the sun? That would be accurate, right? So, inerrant, infallible. When Scripture speaks, it has a very specific scope and purpose, namely to speak of the plan of redemption and provide guidance on Christian faith and practice. That is what the Bible was given to us for. So again, I've got a couple more quotes here. This one from Francis Turretin. This comes from, if you're curious, his Institutes of Elenctic Theology. If you want to know what that means, I'll tell you later. Turretin says, but the Orthodox Church has always believed far otherwise, maintaining the revelation of the Word of God to man to be absolutely and simply necessary for salvation. It is the seed of which we are born again, 1 Peter 1, verse 23. The light by which we are directed, Psalm 119, verse 105. The food upon which we feed, Hebrews 5, verses 13 and 14. And the foundation upon which we are built, Ephesians 2, verse 20. Again, from Louis Berkoff. The purpose of revelation is far more comprehensive than any one of these, and even more inclusive than all of them taken together. It seeks to deliver from the power of sin, of the devil, and of death the entire man, body, and soul with all his talents and powers, and to renew him spiritually, morally, and ultimately also physically to the glory of God, and not only the individual man, but mankind as an organic whole. And mankind not apart from the rest of creation, but in connection with that whole creation of which it forms an organic part. Now there's a lot of words there, but the point is here what I want to get through is that scripture was given to deliver from the power of sin, of the devil, and of death the entire man, and so on. Scripture was given for that purpose. It has a scope. It has a purpose. It is telling a story of redemption. Now, along in that story of redemption, of course, there are historical facts. There are poems and songs and other various types of genres in Scripture. But all of it as a whole is for the purpose of our salvation. So scripture, not of man, but of God. It was written for us in our salvation, and now here we see committed to writing. That's when the Belgian Confession there concludes Article Three by saying, God commanded his servants, the prophets and apostles, to commit his revealed word to writing. And he himself wrote with his own finger the two tablets of the law. Therefore we call such writings the holy and divine scriptures. Now I believe last week I may have made the comment that scripture and special revelation are not the same exact thing. Special revelation is God condescending to reveal himself more fully and clearly to his creatures, as we saw in Article 2. Scripture is the written record of special revelation, written by the holy prophets and apostles at the command of Almighty God. So there's a difference there. The difference is that not everything that God revealed in special revelation has been recorded in Scripture. But scripture is the written record. And why a written record? So that we have something we can go back to when we want to understand how God is working in salvation. some verses here, Exodus 24 verse four. And Moses wrote all the words of the Lord, and he rose early in the morning and built an altar at the foot of the mountain and 12 pillars according to the 12 tribes of Israel. So there we see from Exodus that the Pentateuch, the law of God was written. Moses wrote it down so that the people would have a written record of what God wanted them to do. Habakkuk chapter 2 verse 2, then the Lord answered me and said write the vision and make it plain on tablets that he may run who reads it. So God here reveals to the prophet Habakkuk a prophecy and he then tells Habakkuk write it down so the people can read it. Galatians 1 verses 8 through 12, a longer passage, but Paul there writing to the Galatians says, but even if we or an angel from heaven preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed. For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ. But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. There at the end of that passage, verses 11 and 12 of Galatians 1, Paul is specifically saying, look, the gospel I've revealed to you is not something I made up on my own. I wrote it down for you. I made it known to you. And I received it from a revelation of Jesus Christ. It came through that revelation. And then the Belgian Confession closes by saying, look, even the Ten Commandments were written by the very finger of God. We see that in Exodus 31, verse 18. And when he, that is God, made an end of speaking with him, that is Moses on Mount Sinai, he gave Moses two tablets of the testimony, tablets of stone, written with the finger of God. I think you could say that the law of God itself is the only thing that God himself literally wrote. Now the other things, yeah, I mean the word of God is still written by God, but it is written by God through the agency of men. But the tablets themselves written by the finger of God. So that's article three. The doctrine of inspiration is essential to the Christian faith. That's why it's in our confession of faith, okay? We have to believe that the written word of God is literally the word of God, inspired by God, as the holy men of old wrote. Because Christianity is, at its heart, a revealed religion. Again, this is not something that men made up. This is something that God revealed to us, and then we have recorded in the pages of scripture. So the Bible contains all that we need, not only to find salvation, but also how to live the Christian life. It is our rule, our guide for faith and practice. Now as we move on in coming weeks, next week we're going to look at the canonical books of scripture. You're like, what are you going to say? It's just basically a list of the books of scripture. Well, I'll let you know what I'm going to say next week. Come back next week to find out. The point here, and it's going to be brought up again in Article 6, because the difference between the canonical and the apocryphal books, there are a lot of other writings out there that are either held in high esteem by whether Old Testament, whether by Jews or by the church. And then there are some that go off and are sort of paraded as the lost books of scripture. If you, anybody here read the Da Vinci Code by Dan Brown? It's supposed to be, oh, the Gospel of Thomas. It's a lost book of scripture and the church didn't want you to know it because of certain things and certain sinister plots and so on and so forth. We're going to look at Canon next week. And then weeks to come, Article 5, we're going to look at the authority of Scripture. Article 6 is the difference between canonical and apocryphal books. That one I haven't worked on yet, so I'm still curious what I'm going to say on that one. Then Article 7, the sufficiency of Scripture. Once we're done with Article 7, then we move on into the Trinity, Articles 8 and following. But that's all I have for this morning.