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third, usages of immemorial establishment in the Church of Christ "3.

For practical purposes, however, this arrangement appears both insufficient and redundant. Nor, probably, will any classification of religious traditions be found so simple and satisfactory, as one that regards their matter only. This appears to be fourfold. From a source independent of Scripture are admitted into the Roman Church various articles of faith. All these may be referred to dogmatic tradition. From universal, unbroken consent, ascending to the remotest periods of ecclesiastical antiquity, Christian societies have received certain records, as a body of canonical Scripture. Will it be deemed allowable to say, that in acting thus, they have followed critical tradition? From early monuments of theology have been handed down to later ages, modes of reconciling scripture with scripture, especially in leading, but disputable points. Why may not such interpretations be compendiously described as a body of hermeneutical tradition? From primitive ages, the Church has derived sundry maxims and usages for the regulation of her polity, and of public worship. Her authority for such purposes has been universally known, as ecclesiastical tradition.

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Of these four branches, it is chiefly that first named which agitates important controversies 14. Wherefore is "the bond of peace broken between parties whom interest and duty call "to take sweet counsel together, and walk in the house of God, as friends f?" Is it not because one side requires for traditional articles of faith an assent which the other side refuses? In defence of such refusal is urged the malediction, denounced in God's undoubted word, against religious principles which Apostles and Evangelists have not taught 8. But how shall those, especially, “ upon whom "the ends of the world are come "," certainly know what these holy men taught, unless they placed it likewise upon record? Would it not also seem a sort of reflection upon the superintending care of a merciful Providence, if integral portions of a Christian's faith escaped every sacred pen? It is remarked, besides, that information, known to have been orally delivered by their inspired founders to certain churches, as that relating to the man of sin, is preserved no longer by any church: a strong presumption, undoubtedly, against the preservation of all similar deposits. Nor

e Ephes. iv. 3.

g Gal. i. 8. Rev. xxii. 18. i 2 Thess. ii.

f Psalm lv. 14.

h 1 Cor. x. 11.

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will a competent knowledge of ecclesiastical history fail of engendering, in cautious and discerning minds, a distrust of unwritten tradition. Is it not notorious, that early heresy sought a refuge in this mysterious, undefined authority? Again; we are desired to consider the communion of infants; a practice prevalent for ages in the Church, and sanctioned by names of no mean importance; yet founded in doctrinal misapprehension ", and now generally abandoned. What a suspicious vacillation is here exhibited by dogmatic tradition! Look also at various articles of faith, avowedly dependent upon this authority. Are they guarded by attestations, clear, universal, uninterrupted, coeval with Christian literature? Has not, on the contrary, even the most unwearied industry of their advocates failed of extracting in their favour, from ecclesiastical antiquity, any proofs more satisfactory than obscure intimations and disputable inferences? Yet the character of these traditions generally is far from suitable to a progress thus unopposed, thus almost unnoticed even. Some of them have a very perceptible affinity with Pagan principles: others are eminently calculated to engender and

See Archbishop Usher's Answer to the Jesuit's Challenge. Lond. 1631. p. 40.

feed ambitious and avaricious projects in the Christian priesthood". It is obviously not very probable that doctrines, tending to such ends, should have been professed, for many centuries, in silent acquiescence.

To such topics of argumentation against dogmatic traditions, may be added the very constitution of the New Testament itself. Originally, as advocates for unrecorded religious principles never fail to urge, all that Jesus and the Holy Ghost had revealed to the Apostles, was possessed by their disciples in a traditional form alone. From this merely oral transmission, however, pressing evils were quickly found to spring. Misrepresentations both of facts and doctrines obtained a ready currency among such societies of Christians as enjoyed not an apostle's immediate presence. It was, indisputably, to successive necessities for obviating such inconveniences, that we owe the several records of our holy faith. Every member, probably, of the New Testament is of incidental origin". The whole canon, therefore, forms a body of evidence against the safety of confiding in unwritten traditions 18. At what time could these circulate under circumstances nearly so favourable, as when their inspired authors were alive, to guard their integrity and accuracy? That

very time, however, witnessed their daily mutilation and corruption. Whence the apostles were driven to become writers, as well as preachers. It was indeed rendered more and more manifest, almost every hour, that no church was likely to "stand fast," and hold the traditions which it had been taught;" unless these, besides floating in the memories of their hearers, were also placed upon record.

Upon such grounds, many branches of the Catholic Church consider themselves justified in rejecting dogmatic traditions; nay more, obliged to this rejection. They freely admit, however, the authority of tradition in establishing the genuineness and authenticity of their sacred books. Palpable inconsistency has hence been laid to their charge; and it has often been asserted, in a tone of triumph, that the same ecclesiastical authority which assigns a divine character to known dogmatic traditions, also gives canonicity to the recorded "oracles of God." But this representation, unless restricted to the primitive Church, is evidently fallacious. Later ecclesiastical authorities have done nothing more, in this case, than register and witness the facts which descended to their care. Now the primitive Church acquiesced in apostolical claims to

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