SECT. IV.

There remains a Cavil, or two, rather than Objections, which shall have a dispatch also.

1. We are told, that by deserti∣on of Oral Tradition, and adherence to Scripture we do cast our selves upon a remediless ignorance even of Scripture. (a) [Tradition establish'd, the Church is provided of a certain and infallible Rule to interpret Scrip∣ture's Letter by, so as to arrive cer∣tainly at Christ's Sense, &c.] And e contrà, (b) without Tradition, both Letter and Sense of Scripture is un∣certain, and subject to dispute.] A∣gain, (c) [As for the certainty of the Scriptures signisicancy,—no∣thing is more evident, than that this is quite lost to all, in the uncer∣tainty of the Letter.]

2ly. It is suggested, that the course we take, is an Enemy to the Churches Peace. (d)

By these passages it is evident, that this Author will have it, that Protestants have nothing, but the Letter of Scriptures, dead Chara∣cters Page  224to live upon; and that upon this he charges their utter uncer∣tainty in the interpretation of Scrip∣tures, and their distractions.

Answ. But Protestants, when they affirm, That Scripture is the safest and most certain Conveyance of Divine Truths; and that con∣sequently it is the only Rule of Faith, do mean Scriptures Letter and Sense both, or the Sense notified by the Words and Letter. And therefore the Author might have spar'd his Proof of this conclusion, i. e. That Scriptures Letter wants all the—pro∣perties belonging to a Rule of Faith: It was needless (I say) to prove this to Protestants. Well, but let Protestants mean, and affirm what they will; have only the Letter of Scripture, and not the Sense of it, because they admit not of Oral Tra∣dition to Sense it. Scripture (it seems) is such a Riddle, that there is no un∣derstanding it, except we plough with their Heifer; and likewise without Tradition's caement we shall always be a pieces, and at variance amongst our selves. But,

1. As to the certainty of Scrip∣ture's Sense; is Scripture (in ear∣nest) so utterly obscure? Will their Author say so of the Histories of Livie, or Tacitus; or of the Phi∣losophical Writings of Plato, and Aristotle; or of Euclid's Elements? Could not God speak clearly, and intelligibly to Men (as Men have done), and that in matters of the greatest consequence to them? or would he not do so? The Asser∣tion of the one, would impeach his Wisdom; of the other, his mercy and kindness to Souls.

And if Scriptures leave us so quite in the dark, why do they call themselves a Light, a Lamp; say, * that they enlighten the Eyes, and make wise the simple? Were the Books of the Old Testament, the Gospels, Acts, and Epistles of the New Testament (in the respective times in which they were writ) in themselves unintelligible by them, to whom, and for whose Souls health they were writ? If they were so, Page  226then they were useless and vain: And Oral Tradition could not ex∣pound them, which was not in Be∣ing, when those Books were first, written; for That deals with the Ages following the first, conveys what was at the first delivered un∣to Posterity. Did God then write only to amaze his Church?

'Tis acknowledged, that there are several 〈 in non-Latin alphabet 〉 things hard to be understood (which it might please God should be, partly to win the greater veneration to the Scrip∣tures, for what is obvious and presently seen through is in the more danger of contempt; partly for the exercise of Christian's In∣dustry, Humility, and Charity to∣wards each other, on occasion of dissent.) But howsoever, the Scrip∣tures are not so lock'd up, but that a comp•tent diligence, and a Beraean 〈 in non-Latin alphabet 〉, or readiness of mind, may be a Key to them, may open them in all Points necessary to Salvation. And if in other things we remain Page  227ignorant or not so certain, we may well bear with it, while we are yet but in viâ and not com∣prehensores; on our way unto, but have not yet reach'd perfection.

That, which makes the noise of Scriptur's obscurity the more loud, is, that Men are apt to look upon the many subtilties of the Schooles, and Niceties of Polemick Writers, as Articles of Faith; and that men have more mind to fathom depths, and to humour their curiosity (for which end, I believe, the Scriptures were not intended), and hence, are ever racking the Scriptures and vexing the Sacred Text; than to exercise themselves in a sober un∣derstanding of what is sufficiently plain, and in a consciencious pra∣ctise of the Holy Rules of Life, which are evident enough. If Chri∣stians would more seriously apply themselves to these two things, they would find in the Scriptures employment enough, and they would Page  228be more contented with their diffi∣culties.

The Romanists have raised a cry of Scriptur's darkness upon another account, and out of Policy. For having embrac'd several Tenents and Practices, which Scripture does condemn, or not countenance (ei∣ther it is wholly silent of them, or they are but meer appearances there, which are snatch'd at); and yet it is inconsistent with their gran∣deur, or profit, or the affected reputation of an infallibility, to part with; they are faine to press Tradition to serve in their Wars, and for the defence of them. Thus they have first made a necessity, and then have invented a Remedy for it. But when all is done, the Remedy is more imaginary than real. For how unsure a Conveyance, and conse∣quently how weak a Proof Oral Tradition is in matters of Chri∣stian Faith and Practice, has been already evicted. So that if we must be ignorant of Scriptures Sense, Page  229unless Oral Tradition bless us with the Exposition of it; and Scrip∣tures no farther a Light, than it is tinded at Tradition's Candle, we must sit still in much ignorance, or wander in great uncertainties; for that cannot relieve us, it is not that infallible Commentator it is pre∣tended to be.

2. To the upbraiding us with our Distractions, I reply,

1. Before the charge can be made good, that the choice of Scripture for our Canon was the cause of our many Differences, and that upon that pretence we should exchange Scrip∣ture for Oral Tradition, it must be suppos'd, that Oral Tradition is a sure and infallible clew to guide us out of the Labyrinth of Errors into the way of Truth and Peace (the contrary to which has been suffi∣ciently proved.) For otherwise, to leave Scripture, and to follow Tra∣dition, would be to relinquish a Guide, or Rule, which being in∣dited Page  230by an unerring Spirit cannot mislead us; and to chuse one, which may and will carry us out of the way. Nor will the pretence of Ʋnity make amends for this. For true Chri∣stian Peace can't be otherwhere bottom'd, than on Truth; when, and so far as it is a Cement of Men to the disservice of Truth, it com∣mences Faction. Nor Reason, nor Religion allow, much less commend, an Agreement of Persons to err together.

2. They, who have the most amorously espoused Tradition, have also their many and great Diffe∣rences (as has been shew'd above) only through Fear in some, and Policy in the rest, they are hush'd up more, than amongst us, and so do better escape the observation and talk of the World. Nay, that Church may be justly arraigned as the guilty cause of that, which they call a great Schism, viz. The Separation of so many Churches from them (the Churches, call'd Page  231Protestant) by their imposition of unlawful, and therefore impossi∣ble termes of Communion with them. And (a) Nilus tells the World, that their Imperiousness was the reason of the great Schism between the Greek, and the Latin Church. *

Thus, as the Church of Traditioners have no few Dissentions among themselves, so they have given a beginning and continu∣ance to the quarrels between them, and a considerable part of Chri∣stendom.

3. Ther's no need of fetching our Distractions from the Rejection of Oral Tradition; there are are o∣ther true manifest Causes of them assignable.

Our Church once flourish'd with Peace (and that, without the aid of an Oral Tradition) whil'st the Re∣verend Bishops were suffered to go∣vern Page  232it, and the Royal was able to countenance the Ecclesiastical Autho∣rity. But when the pious King, and blessed Martyr, was engag'd in, and diverted by, the turmoils of a Civil War, when Episcopacy was chang'd for Anarchy, when the Golden reins of Government in Church and State were broken, then begun and increas'd our Divisions and Cala∣mities. Unto which, it may be, there were some assisting Causes from without; some, who helped to kindle and to blow our Fires. And if the Roman Church should chance into the like afflicted State with ours, it would be obnoxious to the like Confusions. If the Mitre should be forsaken by the secular Crowned Heads, and a mutinying multitude should pull their Holy Father out of his infallible Chair; then 'tis not al∣together improbable, but that Chil∣dren would less heavken to testifying Fathers; but that there would be more Alumbrados, and the like Freaks might be acted among our Adversa∣ries, which tore our Church.

But withal, * and speaking in general, Christians are too apt to fail in holy prudence, meekness, charity, and such pacifique virtues, thence arise too many breaches a∣mong them; and a want of these vir∣tues is incident to our Adversaries, as well as to Protestants (for they are Sons of Adam too,) only they are wiser in their Generation.

To conclude the Reply to the two last little Objections, and the whole Treatise: Eternal Blessed∣ness is our end; the means to at∣tain to that great end, are, right Believing, and holy Living. That which gives the Regulation to Christian Belief, and Life, is the revealed will of God. But because the Divine Revelations were de∣livered Page  234at the distance of many Ages from us, therefore there is need of somthing, which may conduct them safe and entire to us; and that, which is the safest and most certain Conveyance of them to us, is, that fixed Standard or Rule, whence we are to take the measures of our Christian Faith and Practices. Such a Conveyance, and consequently such a Standard or Rule, I have prov'd, not Oral Tradition, but Holy Scripture, to be.

This being first establish'd, there may then then be consider'd the Perspicuity of this Rule (which is Scripture), and the Agreement, or Ʋnity of those, who adhere to it.

Here, 1. We may be sure, that this Rule is very sufficiently intelligible, and clear in all things necessary for our direction to our Blessedness: But then it must be left to Gods Pleasure, what diffi∣culties Page  235and dubiousness he would mix with that sufficient plainness; and we ought to be thankful for what is plain in it, and not quar∣rel at the obscurities. 2ly. * We may be certain, that this Rule and Conveyance of Divine Truths to us (there being so much Harmo∣ny in Truth) must be very apt (it must be its most genuine effect) to harmonize Christian's Judgments, and Affections, and to beget a peacea∣bleness of mutual Conversation; yet too it must be judg'd very possible, or rather more, that the folly and corruptions of Men may too much frustrate this its most na∣tural issue.

So that now, to conclude a thing this great Standard and Rule of Faith and Manners, because it pre∣tends to be the most plain; and also to make meer Ʋnity a Demon∣stration of the Truth, would be a crude way of Discourse. For first, a wrong way may be smooth and easy enough, perhaps more plain Page  236than that, which leads a Man to his Home: Next, not Truth only, but likewise Interest may hold Men very fast together, and the Con∣science of its own guilt and feeble∣ness may prompt to Error to strengthen it self by the closest Confederacies.