d to them, [449:4] their fabricators
thus hoping to give currency to opinions or to practices which might
otherwise have encountered much opposition. At the same time many
evinced a disposition to supplement the silence of the Written Word by
the aid of tradition. But though the writers of the period sometimes lay
undue stress upon the evidence of this vague witness, they often resort
to it merely as an offset against statements professedly derived from
the same source which were brought forward by the heretics; and they
invariably admit that the authority of Scripture is entitled to override
the authority of tradition. "The Lord in the Gospel, reproving and
rebuking, declares," says Cyprian, "ye reject the commandment of God
that ye may keep your own tradition. [450:1] .... Custom should, not be
an obstacle that the truth prevail not and overcome, for a _custom
without truth is error inveterate_." [450:2] "What obstinacy is that, or
what presumption, to prefer human tradition to divine ordinances, and
not to perceive that God is displeased and provoked, as often as human
tradition relaxes and sets aside the divine command." [450:3] During
this period--the uncertainty of any other guide than the inspired record
was repeatedly demonstrated; for, though Christians were removed at so
short a distance from apostolic times, the traditions of one Church
sometimes diametrically contradicted those of another. [450:4]

There is certainly nothing like uniformity in the language employed by
the Christian writers of this era when treating of doctrinal subjects;
and yet their theology seems to have been essentially the same. All
apparently admit the corruption of human nature. Justin Martyr speaks of
a "concupiscence in every man, evil in all its tendencies, and various
in its nature," [450:5] whilst Tertullian mentions original sin under
the designation of "the vice of our origin." [450:6] Our first parent,
says he, "having been seduced into disobedience by Satan was delivered
over to death, and transmitted his condemnation to the whole human race
which was _infected from his seed_." [450:7] Though the ancient fathers
occasionally describe free will in terms which apparently ignore the
existence of indwelling depravity, [451:1] their language should not be
too strictly interpreted, as it only implies a strong protest against
the heathen doctrine of fate, and a recognition of the principle that
man is a voluntary agent. Thus it is th