Hey on Article XXXIV: Of the Traditions of the Church

11. In the Title we find the word Tradition ;— it means here, traditional practice; in the sixth Article it meant, traditional dofrine. A system of traditional practice, seems to bear some analog to what is called common Law. In the Article, &* Traditions and Ceremonies” come together: they mean something of the same kind of thing; and are joined here, as they are frequently, in order to shew what sort of Tradition is meant.—A, ceremony enjoined by a written law, would not at first be called a Tradition, yet what are called Traditions, are sometimes, perhaps, after having been neglected, enjoined by written Laws. Generally, they are of too little importance to be written, and from that, their name has come; yet their name might never- theless come to be the common name for rites and ceremonies, and customs, and all Auman religious ordinances. The last clause of our Article has the expression, ** ceremonies or rites. — The term tra- dition comes from scripture; as appears, not-only from mention of Fewi/ traditions, but from 1 Cor. xi. 2. and 2 Thess. ii. 15. and iii. G.

The Confession of Aug/burg considers Traditions as locorum ac temporum discrimiua: the Saxon calls them, Rites instituted by Juman authority; the Bohemian mentions customs as well as rites*.

But though traditions and ceremonies may be of the same kind, yet the word ceremony does not usually convey so extensive an idea as tradition. It we even take ceremony so as to include Liturgies, &c. it confines the attention to present times; and generally it suggests only things visible : but the word tradition, carries the mind back to past

times,

• Rites seem to come nearer Traditions, than ceremonies do. Ritus, quaii, ratus mos (Ainsworth, from an old Grammarian), may include any c] more than ceremony does. — See Lord King’s Primitive Church, part 2, Chap. 10. or page 198.

BOOK IV. 11. 439

times, and suggests various institutions, which many do not difinguish from such as are of divine authority. In order to see how many of our re- ligious institutions come under the 1dea of tradi- tions, we should imagine ourselves to abolish, one after another, all religious observances, which are not expresly commanded by divine law. Some would disappear only. in part, but others totally.— The Confessions of the reformed Churches reckon the great Festivals as traditions; such as Christmas, Easter, &c. and even Sundays; and morning and evening prayers. Fast-days are allo mentioned in the number, and Barclay says, that Infant-Baptism is © a mere human tradition.” And all P/almody, and what we call Choir-service, is instanced in by the Confession of Augsburg’. - But 1 only men- tion here what is sufficient to enlarge our idea of traditions to its proper extent. Varieties will come by and by. | The reformed Confeffions lay down their doc- trine about Traditions, with great care and folem- nity. One may fee, that it must be an important matter to them to set aside a number of Romish observances, and that without weakening the re- verence of the people for such as they thought ir right to retain. They must. do it in the face of their enemy’s batteries, who would be attacking them with the Canon-Law, decretals of Popes, and all the most powerful artillery of human au- thority.— The Saxon Confession is so serious as to end with a solemn prayer. | d It is easy to give iances; but the difficulty is, by defin:-

tron, to distinguish universally a mutable from an immutable rite:—is the abater in Baptism a mutable rite, as Socinus says? is the Cup a mutable rite, in the Lord’s Supper, as the Romanists lay? (Trent Cat. Sect. 50. or rather Trent Council, Seff. 21. Cap. 2.) —Barclay’s expression is in his Apology, page 355+ Edit. Birm. | :

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440 BOOK IV, ART. XXXIV. SECT, 111. IV,

111. It is not necesary that Traditions,” &e, this rather seems to imply, that uniformity of Traditions is desirable, whenever it becomes prac- ticable : which seems farther to appear from the words utterly alike : they imply, I think, the more like, the better. The uniformity of ceremonies was mentioned in the third Book®,

In all places,” —at any one time.

IV. * For at all times they have been diverse.”

The For implies, that experience of the diver. sity ot Traditions, is an argument to prove, that sameness 1s not_neceflary.—And the argument is strong enough for the purpole ; especially if we take a time near the first publication of Christia- nity. I do not think we are intended to compare different times; but only different places at the same time: indeed we may first take any one time, and afterwards any other time; without limit. If this be a right idea, we cannot say here, that the Jews had more Traditions than the Christians : though that observation may have weight in another argument. .

They have been diverse” —Here a large field opens upon us.— Traditions, or human institutions, auxiliary to Divine, are congenial to human nature, A mere general principle of Piety would be rude and fluggith : would want drawing out and exer- cising; good sentiments die away, if not frequently brought into action: —-human institutions are re- quired to furnish occasions; some social, some solitary, some composed of both forts. |

Occasions mull return periodically ; must remind men of {ome events, which will move them.— Social occasions of exercising religious sentiments, must be furnished and filled up with employments of body and mind, suited to their end and purpose:

all © Book 111. Chap v. Set, 11,

BOOK iv. ART, XXX1V. SECT, IV; 441

all our best and finest tastes and feelings are to be set in motion, and made subservient to Religion; our love of Truth, our relish of order; our taste for beauty, sublimity, harmony, are to be soli- cited, engaged, interested : our passions are to be thrown into a devout course, and to have objects presented, which will excite and inflame them.

This will give some 1dea of the end and design of human religious institutions, as common to all men.,—But in what a variety of ways may this end be accomplished! to trace them out in the Heathen, Jewist, and Christian religions, would be a work of time.

Heathens will be allowed, at any one time, to have had a great diversity of religious rites and institutions.

The Jews had a great number of ordinances prescribed by Jehovah, and by his Ministers; these are not to our purpose; but they had what they called Traditions; not properly of divine au- thority; their Talmud existed orally long before it was collected into a Book : and about these tra- ditions they had different and contending * parties.

Christians had very few injunctions from divine authority, in comparison of the number required for carrying on a social, regular religion; for teaching, praying, nourishing and animating reli- gious sentiments. They might have an outline, but each set or society of Christians supplied all the internal strokes according to its ruling genius and turn. No wonder they differed; the wonder would have been if they had zo? differed. Indeed it is impossible to conceive, that they should not. Exery difference of judgment, education, habit,

taste, situation, would produce a difference in what we call Traditions. Nay, there would be so many

openings 4 Art, vi. Sect. 111,

442 BOOK IV. ART, XXXIV. SECT. v.

2 for variation, that if there had but been one disposition, the chances would have been infi- nite against a perfect sameness or uniformity.

But let us be more particular; I mean, with regard to Christians. |

v. I might read you the opening of Tertul- lian’s Book de Corona militis; but as his Latin is by no means perspicuous, I prefer giving you the translation from Wall’s Book on* Infant-Baptism. —Easter has been celebrated according to different rules; and those who wanted to have Easter-day on the fourteenth day after the New Moon, whether Sunday or not, were called? Quartodecimans.

The twentieth Canon of the Council of Nice orders Christians to fand during prayer. Though perhaps uniformity was rather the end in view, than any particular posture ; it might be more easy to make all stand than all kneel.— There is fomethi in the Canon like this, ut omnia Vmiliter fiant.— Socrates is quoted by the Helvetic Confession as speaking of the diversity here meant, and Bishop Jewel says, that Augustin complained of the too great number of ceremonies in his time. We bave two Epistles of Augustin to Januarius on the subject of variety of ordinances, ceremonies, tra- ditions, in which he shews his usual ingenuousness and liberality of sentiment. — Januarius had wished to know what he should do about festivals and rites, in different places where different customs prevailed: Augustin’s answer seems much to our

purposcs. Alia vero que per loca terrarum regionesque

Wall, page 480, quarto, or Part 2. Chap. . Sect. 4.

See Epiphan, Har. Teo cage ον,,⁴& al. Lardner’s Works, Vol. 2. page 243, 244. — Lardner, Vol. 4. page 306. —— 4x20 did not keep Easter at all, nor any other Festivals, or

$. * Augustin, ad Januar. Epist. (seu Lib.) 1. Cap. 2. Edit. Antv. 1700. Tom. 2. (in Vol. 1.) page (or column) 94.

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ri et sanguini Domini, alii certis diebus accipiunt. Alibi nullus dies prætermittitur quo non offeratur?, alibi sabbato tantùm et Dominico, alibi tantum Dominico. Et fi quid aliud hujusmodi animad- verti potest, totum hoc genus rerum liberas habet observationes: nec disciplina ulla est in his melior, gravi prudentique Christiano, quam ut eo modo agat, quo agere viderit Ecclesiam ad quam forte devenerit. Quod enim neque contra fidem, neque contra bonos mores esse convincitur, mdifferenter est habendum ; et propter eorum inter quos vivitur Societatem, servandum est.“

The Eastern and Western Churches have always differed in many observances, though both under the same Roman Emperor. Under the twenty- fourth Article we got a glimpse of Asiatic and African Christians: they differ much in rites and

ceremonies, or in what our present Article calls

Traditions, from the Christians of Europe.

In later times more Canous have been made by Councils for inferior institutions, than used to be made anciently: but some Romish Canons have grown obsolete at Rome; some (of different ages) have been suspected as not genuine; and those which are, or have been, received, prove the diversity for which we are contending. Nay, Rome itself allows of diversity, so that it be not against the

Canon

I fancy this is making offerings for the dead. See Lardner under Aerius. A. D. 360. Works, Vol. 4. page 306. — My deu, Ono, w p. uTte Te0XEK0 An menus, Tertullian confirms this; see the passage just now referred to, Wall, page 480.—

We give our oblations every year for the dead on the day of their martyrdom,”

The circumstances here mentioned appear from the Con-

sessions of the reformed Churches, particularly that of Augsburg, — dee also Burnet on the Article. | |

Canon Law.—Of diversity of Traditions since the Reformation, I need say nothing at present*. Some. thing was said under the twentieth Article.

VSI. And may be changed” —1t is not said by whom ;—there may be a competent authority; what it 1s, may be specified by and by : this is the Theory. With regard to practice, Dr. Powell in- forms us, that nothing is plainly wrong but change ;” but we must interpret him by his con- text: he is speaking of an ordinary state of things, in some one place; whereas we are, in our minds, comparing different places; and when change of traditions 1s recommended, or allowed, 1n any one place, it is supposed to be made on some extraor- dinary occasion. |

Indeed, if we attended only to the expreflions which follow, we must judge, that the Article has in view differing, at any one time, rather than changing, that is, more than differing at different times. However, if it is intended to justify the changing of Romi/h ceremonies, as I suppose it may, its chief meaning 1s, that traditions, or human modes of executing divine Laws, may, at the time when they are instituted, assume different forms according to different circumstances.

VII. The different circumstances mentioned, are, diversities of Countries, times, and men’s manners.

Countries, —regionum; we should perhaps now commonly express the idea by Climates, though climate in strictness, according to its etymology,

makes

• One might look at the end of Queen Elizabeth’s Preface to her Advertisements (or Articles) of 1564: Sparrow’s Col- leon, page 123. — Temporal orders meer ecclesiastical,” means the same with the traditiones Ecclefraftice, in the Title to our thirty-fourth Article. Indeed all the things enjoined in these Advertisements are Traditions, in the sense of our Church.

1 Sermons, page 31.

makes only a difference of North and South.— The manner of baptixing may differ in hot and cold climates, or regions; immersion suits hot climates better, and sprinkling, cold. In the Greek church, a Fan is presented to the Deacon in the ceremony of Ordination, because the Deacon’s business is to drive away from the Holy Elements, those insects with which Eastern countries are infested. Mon- tesquieu says, to enjoin abstinence in general, is reasonable ; to enjoin particular sorts of abstinence, is not so, in an extensive religion *. |

« Times” this word is not in Bishop Sparrow’s copy, though temporum is in his Latin, — Whereas Bennet, in his Collation, has no instance of times being wanting, but mentions a MS where temporun is only in the margin, written with a red-lead pencil.— Here the Region is given, as we say, and the times are supposed to vary. Holland was once subject to the Spanish Government: suppose a simple small republic to succeed a splendid monar- chy, the same traditions would not suit both.

« Manners,” may vary, in a given region, and in given times. Montesquieu® observes, that there ought to be more Festivals where less labour 1s required to produce plenty. And that Constantine ordered Sunday to be kept holy in Cities, and not in Villages; because though labour in cities is useful, in villages it is necessary“.

| Hats mn Esprit des Loix, Liv. 24. Chap. 26. n Esprit des Loix, Liv. 24. Chap 23. Codex, de Ferns, Leg. 3. — Montesquieu says, that this Law must have been for the Pagans; but it seems to me to have been for Christians. The day indeed is called Dies Solis, and in other Laws Dies Dominicus, yet either name might denote Christian Sunday.—The whole twelfth title seems addressed, as one body of Law, to Verinus, and several of its laws relate to aster, Christmas, Epiphany, &c. and are therefore undoubtedly for Christians, — Pagans might be obliged not to interrupt ry | diitu

446 BOOK IV. ART. xxx iv. SECT, VIII, 1x,

Hats are off in English Churches“, on, in Dutch. |

VIII. So that nothing be ordained againf God’s word.” The Puritans would not be con- tented with this; they would have all ordinances derived from the word of God :—and so would the Dutch Confession: the thing is impracticable, as was observed under the twentieth Article; fo they are obliged to allow little things, which overthrow their own notion. In the Dutch confession they disclaim human ordinances thus; Nos itaque omnia humana inventa, omnesque leges rejicimus que ad Dei cultum sunt introdutte—ut us conscientiæ ullo modo illaqueentur, aut obstringantur ; = And then they give the thing up by saying, that their Presbyters must maintain and appoint order, and preserve society : indeed they add, that even their Presbyters must not deviate from what Christ once appointed; yet they admit of Laws when wanted for concord, or for retaining them in obedience to God. Who aims at more?—The Confession of Strasburg, and some others, like our Article, allow any traditions which are not repugnant to the Word of God.

1x, But though there may be an authority competent to changing T raditions, yet the next thing laid down 1s, that a private individual hath not that authority. There is an authority, which may repeal a civil law, but yet the Law must be obeyed by a private subject. |

« Whosoever through his private judgment, willingly and privately,” &c. A man may violate

human ordinances involuntarily, or inadvertently, or

disturb Christians. The Dies Solis is, in this Law, called venerabilis. | Ke.

y Popish ceremonies would not suit our Presbyterians, were -it for nothing else but difference of manners.

Book IV. ART. xxxiv. SECT. x. XI. 44

or through some urgent business, as when watering * cattle on a Sunday; or through a desire of not losing an opportunity of doing *® good; in such cases, our Article seems to excuse him.—Another thing seems required in order to make him liable to the censure afterwards mentioned, that he break traditions openly. If he be induced to make free with human religious observances, there is a difference between transgressing discreetly, privately, with apologies to those who happen to know of his irregularity; and transgressing in a public, shameless manner, as if he glonied in it. The latter does much more harm than the former.

x. Which be not repugnant to God’s word;” who is to judge whether an human ordinance be, or not, repugnant to Scripture p it seems as if the man who breaks the ordinance was here under- stood to judge; and as if it would be taken as a sufficient excuse if he declared, he could not obey such an ordinance without difobeying Scripture. — Indeed it seldom happens, that this excuse* is made; though it has been objected to human or- dinances, that they were not faken from Scripture. The only punishment however, mentioned in the Article, is Rebuke.—One confession rejects Celi- bacy*, as repugnant to God’s word.

XI. * Ordained and approved” —it is not of the nature of a tradition, according to its etymo- logy, to be ordained, but yet that name extends to all human ordinances for the exercising of religious principles. Approved seems more suitable.

• By common authority” - common in Latin is publics, Authority over all those, who are called

upon 4 Luke xiii, 15, r John ix. 14.

Neal, A. D. 1566. Chap. 5.—Powell, page 30.— John Bur- ges’s Answer rejoined, Pref. page 3, 4. | | Shorter Confession of Auglburg.

448 BOOK tv. XI 1=—xv.

upon to comply: not confined to a family, or small district, but extending to the whole com- munity.

X11, * Ought to be rebuked openly,” &c.— js quotation, or nearly so, from 1 Tim. v. 20. the Greek word is eaeyxw, and the Latin, argue.— Openly, coram omnibus.

X111. Three grounds are mentioned, on which it is wrong for a private man to violate even the human ordinances of religion.

x1v. He © offendeth against the common order of the Church.” Every degree of disorder must check the formation and growth of religious senti- ments; and must be hurttul to religious society, Order may particularly refer to religious assemblies : in them, every irregularity frustrates instructicn, and checks devotion. Uniformity* of ceremonies was mentioned in the third Book, as well as the nature of religious * /ympathy.

xv. ©* Hurteth the authority of the Magi trate?.” The authority of a magistrate is not only raaintained by fear of particular punishments, but by a general sense of duty, which never questions the foundations of Magistracy, but takes it as a thing established : indeed the dread of punish- ment is allo in the mind of obedient subjects, general, settled, and habitual :—Now, whatever un- lettles men’s habitual regard to the Magistrate’s authority, gives an opening to retractoriness in people, who never before had any idea of resisting. And that evil the conduct of him produces, who openly violates what the magistrate has ordained, or

undertaken toentorce. | | XVI. * And

n Book 111. Chap. Iv. Sect. 11. * Book 111. Chap. 111. V Ciyil or ecclesiastical Magistrate? the argument holds as to either: the member of the Church is under obligation both to his ecclesiastical and his temporal Governors, to comply with human ordinances.

BOOK iv. 449

XVI. And woundeth the consciences of the weak brethren*.” —By weak brethren are meant, those Christians, who judge by general rules, and prejudices, without being able to fee the foundation of such rules. It often happens, that a rule may be a very good one for common occasions, and yet breaking through it, in some particular circum- stances, may be no way ‘wrong. It the weak brother cannot distinguish such circumstances, breaking the rule innocently, may do as much harm to his morals, as breaking it in a manner really wrong. And he who breaks a Tradition, may do nothing which has in it a moral turpi- tude, and yet his example may do as much harm as if he did. Suppose a man was persuaded, (which I am net) that travelling on a Sunday, and having cards or music in the evening, were not wicked in themselves; yet he might abstain from them for fear of corrupting” Servants. |

St. Paul speaks of this mode of corrupting, with the greatest earnestness. As may be seen in the following passages; from which it will appear, that the expression wounding is scriptural. —Rom. xiv. 13. 15. 20. 21.—1 Cor. vill. 9—13.—1 Cor. ix. 19, &c.— Gal. v. 13.

XVII. This part about private men breaking Traditions, was aimed at the Puritans *, I fancy, or some brethren of their way of thinking; as the Dutch were. There was a person called Flacius Illyricus, who seems to have been very uncom- plying : Melancthon held a controversy with him. Indeed the German contest about Adiaphorists

was

= There are a great many expressions in the Confessions of the reformed, about Scandal, or giving Offence.

John a Lasco, the superintendant of the foreign Prote- stants in London, a Polish Nobleman, seems to have been a Puritan, in 15 50.

450 BOOK iv. xVIII.

was extended to merits, justification, &c.— but with regard to Traditions, Flacius Hlyricus seems to have said, that it was better to give up any pre- ferments” than to comply.— We have before had an account of Bishop Hooper’s distresses about Habits; and have observed, that the Puritans ex. cluded the civil Magistrate from all authority in spiritual matters: how was anything to be enforced? It was a pity they could not have formed a separate body peaceably ; but of that enough under the last Article,

It may seem strange, that the English did not contrive this, while they were separating from the Church of Rome themselves; but, I suppose, they never thought of such a thing. — They had ad- vanced fo far as to think, that the Pope had no right to domineer over all nations ; that any Nation might withdraw itself from his religious confedera- tion; but that a set of Christians in a Nation, could rightly and regularly, withdraw itself from the National Church, might never enter into their minds. —In the Saxon Heptarchy there might be seven different Churches. And Bishop Burnet thought, that the different customs in our own Church, meaning those of Sarum, Lincoln, Bangor, Hereford, all reduced to one by the Acts of Uni- formity, might have had their rise under the Saxon Government.

XVIil. The Familisis complied with all cere- monies, and cared for none; as Rogers, on this Article, tells us from their Founder Henry Nicholas. | | xix. The

d Melancthon, Epist. Theol. page 455. quoted by Rogers, page 202 —Rogers also refers to Melancthon ad Pastores in Comitatu Mansfield, for a proof of melancholy effects from non-compliance. And see Neal, Vol. 1. quarto, page 97.— And John Burges’s Answer rejoined, Preface, page 2.— And Mosheim, by Index, |

xix. The last paragraph is additional: per- haps it might be thought useful, in order to state precisely what is the authority by which Traditions may be changed.—The first paragraph said they may be changed, but not by whom; the second (as I should understand it) that an individual cannot change them; then the third steps in, and says, that a particular church can: that is, for itself. This was a more explicit account than the former, of departing from the Church of Rome.

Before Toleration was allowed, there could not well be a particular church which was not a national Church, but now, I should think, there might. | |

© Man’s Authority,” - means the authority of Councils, Emperors, Fathers; Decretals of Popes, Injunctions of Princes and Prelates.

« Edifying” is taken from Rom. xiv. 19.— This is a duty of imperfect obligation; as in Art. XXX11. Sect. xi v.

xx. It belongs to the History and explanation of the last paragraph, to mention some of the reasons assigned for changing the Romish Tradi- tions. Those reasons will shew us the faults into which men may run in fixing upon religious ordi— nances.— The Romish Traditions then, we are“? told, were too numerous, so as to over-burthen the mind; fo intricate as to perplex, and fo nice, that the fear of not performing them all rightly, as not doing so was esteemed mortal fin, has driven some to despair, and even“ to suicide, They are not

| suited

© Confessions in the Syntagma. © This is cited, in the Augsburg Confession, from Gerson, a Romanist, who was at the Council of Constance, ( Of a village in the Diocese of Reims called Gerson ; his name was really Jean Charlier ; he died 1429, aged 66.) 9 88

F F 2

suited to the simplicity of the Christian religion, which abolished a great number of ceremonies, without substituting others in their room. They have made men presume on their merits, and {© have superseded the most important principles of the Christian life; as the study of them has super. seded the study of the Scriptures. — They were superstitious, childish *, ridiculous, unworthy of a sober man. Supposing each indifferent in itself they became sinful by expressing wrong sentiments; as in the case mentioned 1 Cor. x. 27, 28.

xX1. Hence those traditions may be looked upon as good, which are few, simple, pleasing; which exercise without fatiguing, which call into action the best principles of human nature, apply them to Religion, and are subservient to them: which pretend to no merit, and require little or no study; which are grave, rational, instructive, be. coming; and clear from all superstition and fana- ticism *,

xx11, We have now finished History and Ex- planation : something mult be said in the way of Proof. |

Three things might be proposed for proof.

1. Traditions need not be, in all places pre- cisely the same.

2. Each individual ought to conform to those settled by that authority to which he is subject.

3. Each

» Third part of Homily on good Works. — Bishop Jewel in Syntagma. — King Edward’s Injunctions: Sparrow, page 9

f Here, or at the end of this Article, might be read the Preface to cur Book of Common Prayer; a composition lich has been deservedly recommended. —In this place I read at Lecture a passage, which seemed interesting, from a collection of Essays called Juvenile excursions, by the Rev. Mr. Tindal, page 121—123, This Gentleman is Author of the Antiqui— ties of Evesham, and of several musical compositions in the highest stile of Genius and expression,

3. Each particular or National Church, hath authority to ordain its own rites.

XxxIII. For the first, a reason is given in the Article, drawn from the experience * all ages.— The Confession of Augsburg cites Matt. xv. 3. 9.11. —Rom. xiv. 17.— Col. ii. 16, &c.— 1 Tim. iv. 1. Might not 1 Cor. vin. 8. be added?

xxiv. Thatan individual ought to conform, is proved from the reason of the thing, and from Scripture ; but to avoid mistakes, 1t should be again observed, that no set of Christians is under- stood to belong to that Church, though subsisting in their own Country, which they would quit, if they had a full and free Toleration.

Confining ourselves to those who are real, willing. members of the Church, we need only ask, on a foot of reason, can any end be obligatory, and not the means necessary for attaining that end? If every one says, he will use his own means of pro- moting Religion, that, from the nature of social religion, 1s the same thing as determining to use no means at all. All (who aflociate) must use the same means, or the end cannot be answered; and there is no way for men to use the same means, but submitting to authority.—Supposle a secretary 1s told to write a letter, (if I may again use the illustration), he omits to write it; he is blamed; would it not be thought very childish if he said in his excuse, that he never was ordered to

take pen, ink and paper? all that he neglected was what he had never been ordered to do?

If scriptural proof be wanted, in a case where (cripture might be supposed to be silent, we may alledge the conduct of St. Paul as recorded in Acts xxi. 20, 21. 24. 26. and in Acts xxvill. 17.

on E Sect. iv.

if 2.

on which may be read Dr. Wotton’s“ remark.— The first sixteen verses of 1 Cor. xi. relate to things of inferior moment, which had been taught ver- Bally. The second verse contains praise for keeping waęgado ee, translated in the text ordinances, in the margin, fraditions. The sixteenth verse founds the observance of them on custom; and the last verse of the same Chapter shews, that St. Paul intended to give more verbal directions; such, seemingly, as he did not think it worth while to deliver in writing. |

1 Cor. xiv. 40. shews, that it is a scriptural duty to provide means for answering any end proposed.

2 Thess. ii. 15. and iii. 6. are about wagadoouys, which might relate to either doctrine or practice.

xxv. Each particular or national church hath authority to ordain its own rites.— This was, in effect, proved of every religious Society before. With regard to a national Church, as distinguished from any other particular church, we might ob- serve, that either it can settle and unsettle its own rites, or some external power can oblige it to attend Councils ; the contrary to which was shewn under the twenty-first Article.

xxvi. As to iudirect proof, I do not recollect any objection but one, which seems of any weight; that 1s, Can a church oblige its members to observe all ordinances whatsoever ?—and this was answered under the twentieth Article.

XXxV11. Neither do I see that I need detain you by an Application. A form of assent is not wanted. Mutual concessions were considered under the

twentieth

b Misna, Preface, page xlvi. See also Lardner’s Works, Vol, 17. page 346—353,—In this Dissertation of Lardner’s there is a good account ot St. Paul’s Compliances,

Art. x x, Sect. iv.

twentieth Article. And improvements at the end of the third Book.

k The subject of eating Blood might come under this Article. I did not enter into it farther than by giving the contents of Lardner’s Dissertation on Acts xv. and of his remarks on Acts xxi 20—26. adding anything that occurred to my own mind. A comparison of these two passages of Scripture would be very useful to any Governors of Christian Societies, who were at a loss for rules of conduct when they were defirous of suiting men’s prejudices The Editor of Lardner’s Works has given an

Index of Texts explained, by which the two passages may be easily found. |

FF 4 | ARTICLE

456 BOOK Iv. ART.