"and taught as Priest and as Bishop," but to be that also which "he had received from the Bishops "his predecessors, both when he was catechised, and "when he received the washing of baptism :" whilst, in the conclusion of this profession of his faith, he naturally refers his readers to the form of that sacrament, "in the name of the Father, and of the "Son, and of the Holy Ghost," as it was enjoined by our Lord Himself to His disciples.*

A similar application of tradition, but of tradition always without independent authority, may be made to any doctrine conceived to be indirectly taught in Scripture. To enumerate those which stand in need of such assistance is unnecessary; nor would different individuals agree in the account; wheresoever the difficulty is felt, there let the solution be applied.†

* See the Eccles. Hist. of Socrates, i. 8. p. 24. ed. Valesii. 1668. Euseb. Hist. Eccles. vi. 3. It will be observed of course, that Eusebius is only cited to shew the early existence of a practice, for which he may be thought the better authority, because perhaps, so far as his own faith was concerned, he did not himself derive the full advantage from it. But see also Bp. Bull's Defens. Fid. Nicæn. Procem. §. 3. Patres Nicæni certe ignorare non poterant elementariam de SS. Trinitate doctrinam (catholicam sc. de personâ Jesu Christi doctrinam) etiam Catechumenis tradi solitam, aut quid ipsi eâ de re à majoribus accepissent.

† Our Saviour, reproving the Sadducees for their disbelief of the doctrine of the Resurrection, cited the expression recorded in the book of Exodus, "I am the God of Abraham, and the God of" Isaac, and the God of Jacob." But, whatever variety of opinion may exist concerning the indirectness with which any particular Christian doctrine is delivered in the Scriptures, not the most controverted article of the orthodox creed can easily be conceived to be so indirectly taught, as the doctrine of a future state in the passage referred to. It should seem, however, that

E

And here the discussion might be closed with respect to the difficulty first brought under our consideration; enough, or too much, it may be feared, in the estimation of many readers, will have been urged upon the proof, explanation, and use, of the answer proposed to it in the preceding pages.

There are certain practical consequences, however, of the principle developed above, which at the present period especially demand attention; and one more caution must be added, lest the preceding doctrine should be misapplied.

Let nothing then of what has been said be construed into approbation of the practice of deriving our notions of religion from human comments to the neglect of the only authority upon which they rest; indolence may seek compendious

our Lord did not intend to reprove the Sadducees, because they had not learned the doctrine from this or any similar passage; the principles upon which His censure was founded were rather these the Sadducees, as well as the rest of their countrymen, had heard of a resurrection, (it matters not from what source of information,) but they had tried the doctrine only by their own weak reason and limited views of the divine perfections, or if they had resorted to Scripture at all, they had only sought there for captious objections to the received faith; "do ye not "therefore err," said our Lord unto them, "because ye know "not the Scriptures, neither the power of God?"-"ye therefore "do greatly err." Surely then, admitting the indirectness of Scripture in the delivery of any Christian doctrine, we have the justest reason to be alarmed for those of our brethren, who, allowing the authority of the Bible, with the full benefit of tradition proffered to them, have not yet advanced so far as to admit some of the elementary doctrines of Christianity; we cannot but dread, lest they also should be tried and condemned by the same Judge upon the same principles. (See Matt. xxii. 23. Mark xii. 18. Luke xx. 27. Exod. iii. 6.)

modes of study, vanity may be enamoured of whatever conduces most to reputation of learning; but be the motives to such a practice what they may, it is decidedly repugnant to plain sense, and piety, and the spirit of the Protestant faith. Let not only the theological student therefore, but every Christian be ready to give a reason for his faith from the only authority for it, the inspired Scriptures; nothing less than this is either a Protestant, or a Christian procedure.

If

After such a protest against an error in one extreme, the observations which will follow upon the distribution of the Bible may be hazarded with a better grace, although they will imply censure upon mistaken opinions in the opposite extreme. there be any truth in the foregoing representation of the Scriptures, there is a deficiency in them regarding the first teaching of the Christian doctrines, very far removed indeed from that imperfection, which has been rashly or impiously attributed to them by some Romish writers,* yet not allowed at all by many zealous Protestants of the present day. Those who recollect the language occasionally used in some recent controversies, will be able to justify the last remark. The Scriptures, in a word, although a sufficient authoritative rule of faith according to the principles of the English Church, appear incomplete for teaching the faith according to the sense of the same Church exhibited in her practice; and unauthoritative tradition seems required in general to introduce men to the records

See the Comparative View, p. 11-14, and the writers quoted there by Bp. Marsh.

of salvation. The consequences are almost truisms, and have always accorded with the practice of sensible men, yet have been disregarded by enthusiastic zeal.

Wherever the best and true traditions precede or accompany the distribution of the Scriptures, there they never should be wanting; and there, if the gift be slighted or abused, the donor nevertheless will have so far done his duty.

if

Wherever, too, Christianity has been preached, although the traditions shall have been corrupted, or the true doctrines overlaid with error, there may the Scriptures also be distributed with the hope of advantage; and distributed unaccompanied, nothing more be feasible; but surely if more be practicable, (unless those who perceive corruption are indifferent to its existence,) the Scriptures will be accompanied in this instance by more just reports of their contents. In all the countries, however, where Christianity is taught at all, however imperfectly or corruptly taught, some tidings of the elementary doctrines of the Faith are heard by every individual; and some hope there is that, with the Scriptures in his possession, each may embrace the essential truth, if not altogether divested of erroneous additions.

But where tradition cannot be extended at all, there, if we are able to circulate the sacred writings, we shall not abstain indeed from embracing the very faintest chance of contributing to the best and highest good; but we shall recollect, that what we thus effect is but a single link in the chain of necessary means towards that important end.

To propagate, improve, or confirm the genuine principles of Christianity, is the object in either instance, and in one only is the circulation of the Scriptures alone sufficient to the end in view. But in every case the danger is not so much in what we do to others, as to ourselves, from confounding the end with the means, and hence indulging in a fond complacency, as if we had secured the most extensive good, when we have only abridged our real duties, or performed them only in part-a danger so much the more imminent, as the object proposed exceeds every other in magnitude and splendour.

No limits therefore to the distribution of the Bible but those of inability will upon these principles appear justifiable; but very different degrees of good must hence be likely to ensue in different cases: to these distinctions in the probable consequences of our efforts we must continually attend, if we would avoid encouraging false opinions or exciting false expectations in others, and desire not to rush blindly ourselves into exultation at once groundless and delusive. We must go on, therefore, wherever it is permitted us to do more; and rather rejoicing, than surprised, that human beings are required to aid, by uninspired tradition, oral or written, the progress of the word of God, we must study to prepare the way for its reception, as well as to promote its genuine influence when received.

True piety and real charity, we know, may err in the means to which they have recourse, when their objects are the most excellent and pure; and true piety will assuredly feel the necessity of self