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of the Church, it is not, on account of its very depth, understood in the same way by all; but 'different people interpret its divine sayings differently, so that it would seem as if as many meanings almost might be extracted from it, as there are men,' as Vincentius Lirinensis of old observed, and it abundantly appears from heretics and schismatics, who each obtain their own perverse opinions and practice from holy Scripture, interpreted after their own way. In matters, then, of this sort, if we would be secure against erring or stumbling, first of all, beyond question, we must beware of adhering too pertinaciously to the private opinions or conjectures, whether of ourselves or others; rather should we review what the whole Church, or at least the majority of Christians thought thereon, and acquiesce in that opinion, in which Christians of all ages agreed. For as 'in all things the agreement of all is the voice of nature,' as Cicero saith, so in things of this nature, 'the agreement of all Christians may well be accounted the voice of the Gospel.' But there are many things, which, although they are not read expressly and definitely in holy Scripture, yet by the common consent of all Christians are obtained from it. For instance, 'That[1] in the Ever Blessed Trinity Three distinct Persons are to be worshipped, Father, Son, and Holy Ghost, and that each of these is very God, and yet that there is only one God: that Christ is θεάνθρωπος, very God and very man in one and the same Person.' These and the like truths, although they are not delivered in so many words and syllables, either in the Old or New Testament, yet all Christians have been agreed upon them, as being founded in both; excepting only some few heretics, of whom in religion no greater account is to be had, than, in nature, of monsters. So, also, 'that infants are to be cleansed by holy baptism, and sponsors to be employed in that Sacrament; that the Lord's Day or the first in each week is to be religiously kept; that the Passion, Resurrection, and Ascension of the Lord into heaven, and the coming of the Holy Ghost, are to be commemorated every year; that the Church is to be every where governed by Bishops, distinct from the Presbyters, and set over them.' These and other things of the like nature are no where directed in holy Scripture, expressly and by name; nevertheless, for fourteen hundred years from the apostles, they were everywhere publicly received by this Church; nor can, within that period, any Church be found which does not agree therein. So that they are, as it were, universal notions, implanted in the minds of all Christians from the first, not so much from any particular passages of Scripture as from all; from the general scope and tenor of the entire Gospel; from the nature and design of the religion therein established; and from the uniform tradition of the apostles, who, together with the faith, delivered down Church-rites of this sort, and (so to speak) general interpretations of the Gospel, throughout the whole world; otherwise it were incredible, yea, it were altogether impossible, that they should be received with such universal consent, everywhere and always."
- ↑ The Italics are Bp. Beveridge's.
