sure that it is reported correctly, is an authority, and a great authority, in favour of the Scriptures:  combined, as it is, with the still stronger internal evidence of the books themselves, it is irresistible.  But it were too much to argue that, therefore, it was alone sufficient, not only when destitute of other evidence, but if opposed to it; and especially if it should happen to be opposed to that very Scripture which we know they acknowledged to be above themselves, but which we do not know that they were enabled in all cases either rightly to interpret or faithfully to follow.

When, therefore, we are told that, as we believe the Scriptures themselves upon tradition, so we should believe other things also, the answer is, that we do not believe the Scriptures either entirely or principally, upon what is called tradition; but for their own internal evidence; and that the opinions of the early Christians, like those of other men, may be very good in certain points, and to a certain degree, without being good in all points, and absolutely; that many a man’s judgment would justly weigh with us, in addition to other strong reasons in the case itself, when we should by no means follow it where we were clear that there were strong reasons against it.  This, indeed, is so obvious, that it seems almost foolish to be at the trouble of stating it; but what is so absurd in common life, that the contrary to it is a mere truism, is, unfortunately, when applied to a subject with which we are not familiar, often considered as an unanswerable argument, if it happen to suit our disposition or our prejudices.

But, although the Scripture is to the Church, and to the individual, too, who is able to judge for himself, the only decisive authority in matters of faith, yet we must not forget that it comes to us as it did to Theophilus, to persuade us of the certainty of things in which we have been already instructed; not to instruct from the beginning, by itself alone, those to whom its subject is entirely strange:  in other words, it is and ought to be the general rule, that the Church teaches, and the Scripture confirms that teaching:  or, if it be in any part erroneous, reproves it.  For some appear to think, that by calling the Scripture the sole authority in matters of faith, we mean to exclude the Church altogether; and to call upon every man,—­nay, upon every child,—­to make out his own religion for himself from the volume of the Scriptures.  The explanation briefly given is this; that while the Scripture alone teaches the Church, the Church teaches individuals; and that the authority of her teaching, like that of all human teaching, whether of individuals or societies, varies justly according to circumstances; being received, as it ought to be, almost implicitly by some, as a parent’s is by a child, and by others listened to with respect, as that which is in the main agreeable to the truth, but still not considered to be, nor really claiming to be received as, infallible.  But this part of the subject will require to be considered by itself on another occasion.