and they quote Scripture sparingly. The interpolated Epistles quote it largely; that is, they are too Scriptural to be Apostolic. Few persons, again, who are acquainted with the primitive theology, but will be sceptical at first reading of the authenticity of such works as the longer Creed of St. Gregory Thaumaturgus, or St. Hippolytus contra Beronem, from the precision of the theological language, which is unsuitable to the Antenicene period.

9.

The influence of circumstances upon the expression of opinion or testimony supplies another form of the same law of omission. "I am ready to admit," says Paley, "that the ancient Christian advocates did not insist upon the miracles in argument so frequently as I should have done. It was their lot to contend with notions of magical agency, against which the mere production of the facts was not sufficient for the convincing of their adversaries; I do not know whether they themselves thought it quite decisive of the controversy. But since it is proved, I conceive with certainty, that the sparingness with which they appealed to miracles was owing neither to their ignorance nor their doubt of the facts, it is at any rate an objection, not to the truth of the history, but to the judgment of its defenders." 3 And, in like manner, Christians were not likely to entertain the question of the abstract allowableness of images in the Catholic ritual, with the actual superstitions and immoralities of paganism before their eyes. Nor were they likely to determine the place of the Blessed Mary in our reverence, before they had duly sccured, in the affections of the faithful, the supreme glory and worship of God Incarnate, her Eternal Lord. and Son. Nor would they recognize Purgatory as a part of the Dispensation, till the world had flowed into the Evidences, iii. 5.

Church, and a habit of corruption had been largely superinduced. Nor could ecclesiastical liberty be asserted, till it had been assailed. Nor would a Pope arise, but in proportion as the Church was consolidated, Nor would monachism be needed, while martyrdoms were in progress. Nor could St. Clement give judgment on the doctrine of Berengarius, nor St. Dionysius refute the Ubiquists, nor St. Irenæus denounce the Protestant view of Justification, nor St. Cyprian draw up a theory of toleration. There is "a time for every purpose under the heaven;" "a time to keep silence and a time to speak."

10.

Sometimes when the want of evidence for a series of facts or doctrines is unaccountable, an unexpected explanation or addition in the course of time is found as regards a portion of them, which suggests a ground of patience as regards the historical obscurity of the rest. Two instances are obvious to mention, of an accidental silence of clear primitive testimony as to important doctrines, and its removal. In the number of the articles of Catholic belief which the Reformation especially resisted, were the Mass and the sacramental virtue of Ecclesiastical Unity. Since the date of that movement, the shorter Epistles of St. Ignatius have been discovered, and the early Liturgies verified; and this with most men has put an end to the controversy about those doctrines. The good fortune which has happened to them, may happen to others; and though it does not, yet that it has happened to them, is to those others a sort of compensation for the obscurity in which their early history continues to be involved.

11.

I may seem in these remarks to be preparing the way

for a broad admission of the absence of any sanction in primitive Christianity in behalf of its medieval form, but I do not make them with this intention. Not from misgivings of this kind, but from the claims of a sound logic, I think it right to insist, that, whatever early testimonies I may bring in support of later developments of doctrine, are in great measure brought ex abundante, a matter of grace, not of compulsion. The onus probandi is with those who assail a teaching which is, and has long been, in possession. As for positive evidence in our behalf, they must take what they can get, if they cannot get as much as they might wish, inasmuch as antecedent probabilities, as I have said, go so very far towards dispensing with it. It is a first strong point that, in an idea such as Christianity, developments cannot but be, and those surely divine, because it is divine; a second that, if so, they are those very ones which exist, because there are no others; and a third point is the fact that they are found just there, where true developments ought to be found,-namely, in the historic seats of Apostolical teaching and in the authoritative homes of immemorial tradition.

12.

And, if it be said in reply that the difficulty of admitting these developments of doctrine lies, not merely in the absence of early testimony for them, but in the actual existence of distinct testimony against them,—or, as Chillingworth says, in "Popes against Popes, Councils against Councils," -I answer, of course this will be said; but let the fact of this objection be carefully examined, and its value reduced to its true measure, before it is used in argument. I grant that there are "Bishops against Bishops in Church history, Fathers against Fathers, Fathers against themselves," for such differences in individual writers are consistent with, or rather are involved in the very idea of doctrinal develop

ment, and consequently are no real objection to it; the one essential question is whether the recognized organ of teaching, the Church herself, acting through Pope or Council as the oracle of heaven, has ever contradicted her own enunciations. If so, the hypothesis which I am advocating is at once shattered; but, till I have positive and distinct evidence of the fact, I am slow to give credence to the existence of so great an improbability.

CHAPTER IV.

INSTANCES IN ILLUSTRATION.

Ir follows now to inquire how much evidence is actually producible for those large portions of the present Creed of Christendom, which have not a recognized place in the primordial idea and the historical outline of the Religion, yet which come to us with certain antecedent considerations strong enough in reason to raise the effectiveness of that evidence to a point disproportionate, as I have allowed, to its intrinsic value. In urging these considerations here, of course I exclude for the time the force of the Church's claim of infallibility in her acts, for which so much can be said, but I do not exclude the logical cogency of those acts, considered as testimonies to the faith of the times before them.

My argument then is this:-that, from the first age of Christianity, its teaching looked towards those ecclesiastical dogmas, afterwards recognized and defined, with (as time went on) more or less determinate advance in the direction of them; till at length that advance became so pronounced, as to justify their definition and to bring it about, and to place them in the position of rightful interpretations and keys of the remains and the records in history of the teaching which had so terminated.

2.

This line of argument is not unlike that which is considered to constitute a sufficient proof of truths in