with many of which we are imperfectly acquainted, so that it is no easy matter to place ourselves in the situation of the several writers, to enter into their views, to appreciate their feelings, to see their drift, and to comprehend their reasonings. Difficulties also arise from the subjects treated of in the sacred writings: historical, prophetical, poetical, religious; commencing with the creation and fall of man, and developing a scheme of redemption of such stupendous magnitude and awful mysteriousness, as, in all its parts and bearings, to be above the comprehension of the human intellect. From these causes it must often happen that some things will, upon a cursory view, appear contradictory to our notions; some irreconcileable to each other; and some inexplicably dark and obscure.

Hence there must, in the nature of things, be obscurities in the Bible, and many difficulties must, of necessity, be encountered in its exposition; but this forms no ground of rational objection; for it could not be otherwise without the operation of a continued miracle; and these difficulties, moreover, are attended with several advantages. They form the best internal arguments in favour of Revelation, since they constitute those characteristic features which fix the composition of the sacred Scriptures to the particular persons and periods to which they are

assigned. Scripture difficulties, likewise stimulate inquiry; contribute to the improvement of man's rational nature, by exercising the understanding; and afford renewed confirmation of our sinking and wavering faith by their elucidation. And it must not be forgotten, that, amongst the various difficulties with which the Scriptures are acknowledged to abound, there are none which, to a candid mind, will lead to any immorality, or any dangerous error; and that the Bible is sufficiently clear upon all the fundamentals of religion to every willing and ordinary capacity ".

As difficulties, then, must exist, and are reconcileable with the perfection and inspiration of the Holy Scriptures, it cannot be derogatory to them to assert that external helps are required for surmounting these obstacles. They are able to make us wise unto salvation;" but not without we study them with suitable dispositions, and use all necessary means for the explanation of their sacred contents. The Eunuch confessed that he could not understand what he read, except some man should guide him, and gladly received the instruction of Philip". The admonitions against "false teachers," against "corrupting the word

of God," against "handling the word of God deceitfully," against those who "wrest the Scriptures to their own destruction," against those "who concerning the truth have erred," against those "who subvert whole houses, teaching things which they ought not, for filthy lucre's sake," plainly imply that, without due care and caution, the sacred Writings themselves may be perverted. The establishment of a standing ministry by Christ, is satisfactory evidence, that some guidance is necessary to the proper understanding of the Scriptures. The appointment itself of the priesthood, implies that something beyond the mere circulation of the LETTER is requisite for the propagation of genuine Christianity in the world; and the same truth may be inferred from the want of systematic arrangement in the Scriptures themselves. Every attentive reader of them must be struck with the circumstance of the Christian doctrines being oftener indirectly taught than expressly delivered. Owing to this absence of system, though perfect and sufficient as a rule of faith, they are deficient as to the first teaching of the articles of our creed; from which it follows that the disciples of Christ have need of external assistance in learning the truths therein

• 2 Pet. ii. 1. 2 Cor. ii. 17; iv. 2. 2 Pet. iii. 16. 2 Tim. ii. 18. Tit. i. 11.

communicated. The Word of God contains all things necessary to salvation; but it is at the same time requisite to use the means of explaining and enforcing it, which are provided in the church of Christ, lest either the weak, or the ignorant, or the wicked, should "wrest it to their own destruction." What can be more absurd than to put into the reader's hands a book, allowed to be the only guide to heaven and immortality, and yet confessedly of most difficult interpretation, without also furnishing him with the means of understanding it? "The idea that the bible is easily understood, flatters the self-sufficiency of ignorance and fanaticism; but the great difficulty attending its interpretation, is a fact too palpable to be denied, except by those who are benighted in the mists of prejudice, or who have never doubted, only because they have never inquired P." Those who devoutly read the sacred Scriptures, and reflect seriously upon what they read, will not deny the necessity of external guidance, a truth acknowledged in all ages, from the composers of the primitive creeds, down to our venerable reformers, who thought it requisite to accompany the Bible with articles and a liturgy.

Ascending from Christian individuals to Christian societies, we shall find reason to believe that

P Prel. Diss, to Eccles. p. 1.

no church can safely reject all external aid, in what it inculcates upon the members of its communion. The Church of England lays the grand foundation of her faith upon holy Scripture, which she pronounces, in her sixth Article, to contain all things necessary to salvation; but at the same time, as Bishop Jebb observes, "she inculcates a liberal, discriminative, yet undeviating reverence for pious antiquity: a reverence, alike sanctioned by reason, inspired by feeling, and recommended by authority. This principle is, in truth, our special characteristic: a principle which has ever enabled our church to combine discursiveness with consistency; freedom of inquiry, with orthodoxy of belief; and vigorous good sense, with primitive and elevated piety"." While the church of Rome maintains two equal and independent authorities for doctrines, Scripture and Tradition, the Anglican church founds her doctrines on the sole authority of Scripture, taking antiquity only

Bishop Jebb, Sermons, Append. p. 357. See Dr. Gray, Bampt. Lectures, Serm. 5; Bishop White, Treatise on the Sabbath, p. 11, 12. Compare Bishop Marsh, Comparative View; and see some excellent observations in Hawkins, Dissertation on the use and importance of unauthoritative Tradition: also consult Brett, Tradition necessary to understand the Scriptures. Those who desire to learn what an ingenious Romanist says respecting tradition, may peruse Bossuet, Defense de la Tradition et des Saintes Peres. 2 vols. 12mo. Paris. 1763,