PATRICK nobly expresses their concurrent judgment when he remarks, "We [the Anglican Church]

hold and assert, and maintain all those things which have always been, and are confessed by all Christians, the True, Ancient, Catholic and Apostolic faith, and the holy Scriptures, wherein this faith is originally contained. And if we knew any thing else to be the mind of GOD, delivered to us from CHRist and His Apostles, by the Universal Church, we are prepared to receive it; and, did it appear, would immediately embrace and propagate it." "If any thing not contained in Scripture, which the Roman Church now pretends to be a part of God's Word, were delivered to us by as universal uncontrolled Tradition, as the Scripture is, we should receive it as we do the Scripture." "But the Universal Church hath declared this to be sufficient, nay, full and perfect; and, moreover, forbidden any other faith to be either composed, or offered to those who would become Christians."1

2. 66

And, further, we likewise acknowledge, that the sum and substance of the Christian Religion, contained in the Scriptures, hath been delivered down to us, even from the Apostles' days, in other

1

Pp. 151-166, and "Notes to the Introduction." Note (E.)

ways or forms besides the Scriptures. For instance, in the baptismal vow, in the Creed, in the Prayers and Hymns of the Church." This Tradition is no other than a "System and Arrangement of fundamental Articles ;"" "for though," as FIELD observes of the Creed, “ every part thereof be contained in Scripture, yet the orderly connexion and distinct explication of these principal Articles, gathered into an epitome wherein are implied, and whence are inferred, all conclusions theological, is rightly termed a Tradition."

3. "We reverently receive the unanimous Tradition or Doctrine of the Church in all ages, which determines the meaning of the holy Scripture. We look upon this Tradition as nothing else but Scripture unfolded; not a new thing, which is not in Scripture, but the Scripture explained and made more evident." This Tradition is termed by HEYLIN, who follows FIELD, "the Catholic sense and interpretation of the Word of GOD, derived to us by the works and studies of the Fathers, by them received from the Apostles, and recommended to

posterity." Such a Tradition are those parts of the Nicene Creed which declare the eternal generation and Sonship of CHRIST, and that there is "one Baptism for the remission of sins." "And could there any traditive interpretation of the whole Scripture be produced upon the authority of such Original Tradition as that now named, we should most thankfully and joyfully receive it."2

4. We admit of traditions confirmatory of holy Scripture, i. e. of those doctrines which may be proved by Scripture (with the help of Tradition), though not found in express terms there. For instance, "It would have been somewhat difficult," says LAUD, "to find the collection out of Scripture only for the baptism of infants, since they do not actually believe; and therefore St. Augustine is at

nec credenda nisi,' that this custom of the Church had not been to be believed, had it not been an Apostolical tradition. But the tradition being Apostolical, led on the Church easily to see the necessary deduction out of Scripture. And this is not the least use of Tradition, to lead the Church into the true meaning of those things which are found in Scripture, though not obvious to every eye there."

1 P. 93.

2

Bp. Patrick, p. 158.

3 P. 67.

Again, although the words of the Eucharistical consecration are in Scripture, we could not have been certified that they were the form which the Apostles used, had we not the assurance of the Primitive Liturgies, which all contain it, and no other.— "There are many things," observes Bp. BEVERIDGE, "which, although they are not read in express and definite terms in the holy Scriptures, are yet by the common consent of all Christians drawn out of these Scriptures. For example; that there are in the ever blessed TRINITY three distinct Persons to be worshipped, the FATHER, the SON, and the HOLY GHOST, and that these are each of them truly GOD, and yet that there is but one GOD; that CHRIST is GOD and man, beáveρwπos, truly GOD, and truly man, in one and the same person.' These, and such like, although they are not, either in the Old or New Testament, declared in so many words and syllables, yet have they, as founded on both, ever been agreed on by all Christians, certain few heretics only excepted, of whom no more account is to be had in Religion, than of monsters in nature. So also, that infants are to receive the ablution of holy Baptism, and that sponsors are to be used for that Sacrament. That the LORD's day, or the first day in every seven, is to be religiously observed as a

4

festival.

That our LORD's passion, resurrection, and ascension into heaven, as also the coming of the HOLY GHOST, are to be commemorated every year. That the Church is everywhere to be administered by Bishops, distinguished from Presbyters, and set over them. These, and others of this sort, are no where in the sacred Scriptures enjoined directly and by name, yet have they, notwithstanding, during fourteen hundred years from the Apostles, been everywhere received into public use of the Church; nor can there be found any Church, during that period, not agreeing in these things. So that there have been, as it were, certain common notions from the beginning implanted in the minds of all Christians, not so much from any particular passages of holy Scripture, as from all; from the general scope and tenor of the whole Gospel; from the very nature and purpose of the Religion therein established; and, finally, from the constant Tradition of the Apostles, who, together with the faith, propagated ecclesiastical rites of this sort, and, if I may so speak, general interpretations of the Gospel."

V. Lastly, we allow also the traditions of the