Sure Footing in Christianity, Discourse 4
THE Fourth Discourse EXAMINED.
IN this fourth Discourse the Author strives to prove the two last Properties of the Rule of Faith, 6th. and 7th. incompetent to Scripture: Certainty in it self, and Ascertainableness to us. The last of these he saith must stand or fall with the former; therefore he insists only upon the Rules certainty in it self. Form it thus. That which is the Rule of Faith must be certain in it self, and Ascertainable unto us, but the Scripture is not certain in it self, nor Ascertainable unto us, therefore it cannot be the Rule of Faith.
In this Syllogism, we deny the Assumption, although we grant not the proposition neither, but upon a due understanding of the terms. It rests upon the Discourser to make proof against Scripture; but the upshot of all his ventilation, is against the letter of Scripture only: His Title beareth it against the Scripture in its full comprehension; but his discourse is against the letter, which barely taken by it self, no Protestant ever held to be a Rule of Faith, but with its sence; and yet this Disputer will father this all along upon them as Assertors of it, and so labour to batter them. But it is all injurious and fallacious, unworthy of an ingenious Discourser. Yet let us see and consider how he acquits himself in this field.
1. He premiseth some distinctions about the Scriptures letter; As that it is considered, either Materially as such and such Characters, or Formally as significative of a determinate sence supposed to be Christs. Again, both of these are considerable, either in its single self, or as dependention other helps or Causes on foot in the world. S. 1.
We shall animadvert a little here before we proceed; The first distinction seemeth uncouth and strange to us, and unknown in any, unless Popish schools: That the Divisum, the thing divided, and the Membra dividentia, the parts dividing, should be every way one and the same: So it is here, The Scriptures-Letter is the Divisum, or thing divided; The Character, which is the very same with the Letter, and its significativeness or aptness to signifie, is an Affection indivisible from it: unless we make Scripture letter to be as insignificant dashes, and crooked lines, which new scriblers use to make. Indeed we know that Scripture as the integrum or whole hath been divided into, the letter as its matter; and the sence as its form, as into its due parts. This we grant, and what use the Discourser will make of his distinction, we shall consider though we grant it not as lawful: The Second is but a various acception of letter and significativeness together, either in it self, or in dependence upon helps or causes of its preservation: we may note the use he makes of this also.
2. He applies his first distinction in Sect. the 2d. to this purpose by way of proof of his assumption; as is really implied; That which is lyable to be destroyed, as to be burnt, torn, blotted, worn out &c. is not certain in it self to endure, and therefore not ascertainable unto us. But Scriptures letter being the Basis of its significativeness of Gods Sence is so liable to be destroyed; Therefore this cannot be certain in it self to endure, nor ascertainable unto us, and then no Rule of Faith, being so perishble. Whereunto the wise Disposition of Divine Providence is urged to back it; That he intending mans salvation, would not lay it upon such weak means subject to perishing so many waies.
As to this passage our reply is this.
1. The Discourser mistakes still his mark with us in disputing against Scriptures letter only.
2. In his complication of words is ambiguity, when sometimes he calleth Scriptures letter the Rule of Faith, sometimes the means unto it: between which we have stated a great difference already, we grant Scriptures letter to be a means to Faith, but not the Rule of it.
3. We lay not the letter of Scripture, as the Basis of Gods sence, or Faiths Rule, but only as one special means of expressing it; Gods Arm alone is the Basis upon which his revealed will or the Rule of Faith is grounded; not perishable or al…erable Elements, as is causelesly suggested.
4. Suppose books, letters, characters, or Elements, that express the will of God should be destroyed, (which God never hitherto totally suffered) yet the word and will of God, the Rule of Faith endureth for ever:Mat. 5 18. 1 Pet. 1 15. Heaven and Earth may pass away, but not one jot or tittle of Gods law. The Almighty will secure and perpetuate it.
5. It is no impeachment of the glory of D…vine Wisdome and Providence to order and bring about Mans salvation by weakest means and in themselves perishable; but the greatest sublimation of it; therefore did God choose weak things not only to confound the mighty, but to bring about the most powerful effects in mans Salvation. So God is pleased, by the foolishness of writing his will, as well as preaching, to save them that beleeve: Upon which account the Apostle wrote to the Corinthians to whom he also preached.1 Cor. 1.21.27. Words fail as much as letters or rather more speedily: Yet the Discourser will not deny, but that the wise disposition of Divine Providence doth by Oral Tradition bring about salvation unto men. Let him weigh then, which is the strongest and most lasting means, words or writings. We do not slightly passe over, but most seriously consider, adore and admire divine Providence, who thus crosseth the wisdome of the world in effecting his m…ghtiest designs by most weak and despicable means, in the account of his subtlest Adversaries: We have therefore answered the Exception.
3. In the next place he proceeds to …rove the uncertainty of Scriptures letter, … s. 3, 4, 5. and then of the Scriptures signi…icativeness, S. 6. In S. 3. he considers …criptures letter in the Causes of its preser…ation, which he makes two.
1. Some material liable to conitnual alte…ations, and innumerable Contingencies, (suppose writing, printing, &c.
2. Some Spiritual, as Mens minds contradistinct to hands. Hence he premiseth, that from these noblest pieces in nature in good reason we may hope for a greater degree of Constancy, than from any other, nay for a perfect unalterableness, and in conceiving truth an inerrableness, if due Circumstances be observed, which are two here noted.
1. Due proposals to affect sense and so beget natural knowledge.
2. Due care to attend unto such proposals, when the impression of the objects is heeded, and the mind affected by it.
In return to this passage.
1. We take for granted, that the material Characters spoken of, are the very letter of Scripture considered in the causes of their preservation.
2. We grant freely that the material means of preserving Scriptures-letter are liable to many alterations and contingencies, as in hand-writing and printing.
3. We say, that mens minds are morally mutable and corruptible notwithstanding their physical Immateriality: Now this moral Corruption of mens minds indangereth Truth most; therefore there is no such reason as is pretended, to hope for greater constancy from them, in p…eserving-Scriptures letter, than from me… hand-work in writing, forasmuch as th… mind guides the hand: much lesse a perfect unalterableness, and inerrableness in conceiving Truth, although the due circumstances proposed by the Discourser be observed.
4, Mens minds are as deficient preservatives of Scriptures-letter, as their hands, both by moral Corruption and obnoxiousness to perpetual alteration through the alloy of their material compart.
5. Notwithstanding the due proposal of object and due care to attend, there must be also a due disposition of the Subject, and means of bringing home, or impressing the object on the mind, to beget the certain knowledge of any thing; and no less of Scripture.
6. Though God make use of mans mind and hand as means to continue his Scripture in his Church, yet he himself alone is the efficient and preserving Cause of it, who will keep it from perishing.
In the 4th Section he makes a reflection from his premises.
1. That the Rule of Faith must be obvious to men of ordinary sense, not only to Speculators.
2. That Objects of senses, are either Natural, as simple vulgar actions, and matters of Fact, which being oft repeated, are unmistakable &c. or compounded Actions, as the Transcribing a whole book consisting of such myriads of words &c. that it exceeds humane ear, to keep awake and apply distinct attentions to every of those distinct actions. Yet he grants, that this defect may be provided against, by the care of many sober and sedulous Examiners who may ascertain the truth of the letter of a whole book u…to us, &c.
Hereunto we shortly reply.
1. The Rule of Fai…h ought to be obvious to men of ordinary sense, in their own language and plainest way for their understanding; And no less ought these vulgar souls set themselves to apprehend the Rule of faith to salvation; therefore hath God given them reasonable souls.
2. These souls are not bound to look over Transcribers and observe so many myriads of words, single letters, tittles and stops, no more then the Beraeans were, who searched the Scriptures given to them, without such excessive labour.
3. Whatever numerous multitude the Discourser requires to ascertain him of the truth of Scriptures letter; It satisfieth us, that God hath raised up his Instruments in all ages, both for number and weight sufficient to be his Competent witnesses of his written-Tuth; And what is Gods good pleasure in this matter, contents us, notwithstanding the Exactions of unreasonable men.
4. Yet we wonder, that the Discourser should trouble himself and his Readers, with recalling the certainty of Scriptures letters being; which was enough debated in the two first properties of evidence as to its existence; wherein these are coincident: but we must follow him, as he leadeth.
5. In this 5th. Sect. He applyeth his former Discourse to the matter in hand, which to contract, we shall form into this Argument. If it were certain that there had been such a multitude of Examiners of Scriptures letter in each Copy taken from the first Original, &c. If by Excommunication or heavy Ecclesiastick Prohibitions, and Mulcts it had been provided for from the beginning, that none should presume to take a Copy of it, nor that permitted to be read, unless thus examined, then much might have been said for the certainty of Scriptures letter: but, no such order or exactness was ever found to be used, especially about the New Testament, therefore Scriptures letter may be uncertain in every tittle, notwithstanding the diligence used de facto to preserve it uncorrupted. This is the sum, only he harps upon some doctrine of Christs written in hearts, which he calls Tradition, whereby Scriptures letter may be ascertained; which he referrs to another place.
Hereunto we orderly return.
1. No multitudes of men even the best, can give more assurance of Scriptures letter, than a few, where God is the preserver of it: Men by their crowds may prevail with men, as to gain humane Faith to any thing; but God himself by few or one witness is able to give certainty of his Truth, and work faith unto salvation.
2. No Excommunications, Prohibitions or Mulcts, either from Ecclesiastick or Civil powers, can keep mens hearts more upright, and faithful to their Trust, than the Almighties threatnings, vengeance and curse denounced against such evil doers; therefore the Discourser may do well to consider, whose punishments are most likely to keep men upright, Gods or M…ns: If Gods; he will see h…s Consequence from mens Exactions is not firm, to give us more certainty of mens integrity in the present case; seeing Gods judgments de facto do not keep men upright.
3. As to the Assumption, it is partly granted, that no such numbers, and Exactness, as the Author captiously requires, may be found: but otherwise we deny it, and assert; that God hath alwaies maintained his number for this work to ascertain Scriptures-letter both in the old and new Testament: Whereupon the very Romish adversaries are forced to confesse it to be the word of God, however this Disputer thinks by his paralogisms to delude the world.
4. From the premises we conclude, Scriptures letter cannot be uncertain in every title, seeing the Almighty Arm of God hath directed it, and by the faithful diligence of his witnesses conveied it unto us.
5. As to his exceptions, that the more Copies make the more errors, and many Corrections to have passed over the vulgar Edition, and still various readings make doubts, we answer.
1. That is not justly to be charged upon Scripture, which is accidental to it, by some mens Oscitancies and Gods permission, who orders even such evils of men to the manifestation of his own Truth, and the shame of lyars: This hurts us nor.
2. The vulgar Edition, which the Trent-Confederacy, have Canonized, is the most corrupt of any, as hath been shewed by many witnesses: What impudence then is it for their Pope to injoin it to his Creatures, as the only Authentick Copy? As it is most current, so is it most Currently false.
3. Multitude of Copies do not corrupt Scripture but the multiplied faults of men, for which God will plead with them: Yet is there a sufficient Remedy also against this evill; by more careful inspection of faithful Instruments under Gods guidance. These then are but reiterated cavils.
6. As to his close, That we will not have the sence of Christs Doctrine writ in hearts to be the Rule for Correcting of Scriptures letter, which writing he takes for his Tradition, and the help of it to ascertain Scriptures letter, he referrs to another enquiry, we say.
1. We acknowledge that Spirit-writing of Christs Law in hearts, to be a glorious saving work; beyond the Discoursers phansie of it here.
2. We deny it in any measure to favour Popish Tradition, or to be a Rule of correcting Scrip…ure; for by this must hearts try, whether that be the same mind of Christ written in them as is in the Scripture of God: which will be declared, where the Author urgeth that Scripture for his ends.
3. We shall expect howsoever, what certainty will accrue to Scriptures letter from his Tradition, in the place where he shall offer it; and there consider it.
6. In this Section he argueth against the 2d. thing proposed, which is Scriptures significativeness, Thus, Scriptures letter is uncertain; therefore, the certainty of Scriptures significativeness is quite lost therein. This he exemplifieth.
1. In the vulgar, they have no Arts, Grammar, Logick, &c. they are unable to compare places, and want Principles to settle their Judgments therein.
2. In the wits of Protestants and Socinians clash…ng against each other with Scripture, about the great points of the B. Trinity and Christs Divinity. The weak vulgar cannot attain the sence of Scripture: The strong and learned do not, for they differ about it: therefore Scriptures-letter is not certain in it self, and so cannot perform the office of the Rule of faith, to guide Mankind in their way to Faith, with a rational assuredness.
In short to all this.
1. We deny the Antecedent, and have proved the contrary, even the certainty of Scriptures-letter under the good hand of God, given and continued untill now de Facto, and which the same Providence will keep in being and duration: therefore the Consequence is false, Scriptures significativeness is not lost upon that account.
2. As to the vulgar they have reasonable souls, and thence natural Logick, which God required them to exercise for understanding his Law written; and delivered unto them; unto which all that Mankind may attain through grace, and be saved by it, who do diligently attend on such Revelations of God; though they have no Arts or skils: as captiously are required by the Discourser: God requires not these but the former.
3. As to the clashing of witts among the Orthodox and Socinians: one by Scripture affirming, and the other denying the Trinity, or Deity of Christ, This concludes not uncertainty in the Scriptures letter or sense; but infirmity, or worse, iniquity in men, who pervert the plain written word of God. St. Paul according to the wisedome given to him wrote to the Hebrews; yet many unstable and unlearned, untaught of God, wrested his Epistles, as they did other Scriptures unto their own destruction. Were his Epistles or the Scriptures any whit the more uncertain in their letters or sense because of their perverse abuse of them? The Disputer dares not say so; and then let him answer himself.
4. These things being clear we infer, Scripture in letter and sence, is certain in its self, and so ascertainable to us, and therefore can perform the office of the Rule of Faith, to guide men in the true way of Faith, with a rational assuredness, who do sincerely and knowingly resign themselves to be ruled by it.
In fine to this Discourse we remind the Author still, We maintain not the Scripture-letter barely to be the Rule of Faith; but the Scr pture spirited and senced by God. This is the Protest…nt Confe…sion: We therefore close with this Counter-Conclusion general against that of the Discourser, which he layeth against Scripture. The Scripture of God in its integrity wants none of the forementioned properties belonging to the Rule of Faith.
7. In this last Section he dischargeth these two things.
1. An Apologie for himself, to keep him from being mistaken, as if in these Discourses he were an Enemy to Scripture; He telleth us therefore, that in a great part, he doth but argue as to man.
2. He declares also, that he acknowledgeth such Excellencies in those sacred Oracles, as would task the tongue of men and Angels to lay them forth: And in short that he contests with them only, who maintain Scriptures-letter to be the Rule of Faith: which he supposeth is warranted by the Apostles and their Successors, who went not with books in their hands to preach and deliver Christs Doctrine, but with words in their mouths, &c.
Unto this briefly we return.
1. Arguing against Truth only, as to man, will not render any excusable or g…iltless, when all the while he cordially disputes against God in his written word, which is true and Faithful.
2. As for the Reverence he bears to those sacred Oracles, it is by his own confession in another place with this proviso, that they be senced by his Tradition: otherwise he concludes them to be no words of God. And is not this great honour done to the Scripture, that mans Tradition should make it Divine Truth?
3. He professeth to contest with none but such as hold Scriptures-letter only unsenced to be the Rule of Faith: And who are they? Surely they are no Protestants: Let him not therefore falsly charge them.
4. The instance of the Apostles will not help him; For though they went not with books in their hands to preach, yet both Christ himself read a written Text out of the Prophet Isaiah, Luk. 4.17.18, 19, 20. …1. Acts 2, 16, …5.and preached on it; And the Apostles also themselves urge constantly the writings of the Prophets to make good their Doctrine of Christ: So that they were no Enemies to the right use of Scriptures-letter; Neither are we. It had been to better purpose, if the Discourser had brought this Example to his own Priests and P…elates with other idle Droans, to teach them to preach without book; and in that rational convincing way as the Apostles did: But this would spoil his Popish Cause.
2. The next thing in his close is a Crimination of others, whom he stileth Revolters (suppose from his Tradition to the Scripture): These he saith put the Scriptures into the peoples hand to please them, and leave it to their Interpretation: So it is brought to the vilest contempt: This makes so many Sects in this our miserable Country, Country, that it is impossible to bring them under Ecclesistical or Temporal Government; and in sum, this Principle that the Scripture is the Rule of Faith is the necessary Parent of such ruinous and unredressable disorders.
Here we have his Reverend thoughts of the Scripture, where his venom is disgorged against the word of God, and the Assertours of it: But it is a most untrue and malitious charge, whereunto it were answer abundantly sufficient, only to say, The Lord rebuke thee Satan: But yet we shall adde some things by way of reply in the words of soberness and Truth.
1. It is no Revolt from lying Tradition to the Truth of God in Scripture, but a Conversion from Idols unto God.
2. Scripture is the gift of God to his people, and Protestants dare not deny it to, or take it from, them; (as the Papal Powers exalting themselves above God most Antichristianly do) yet is it not left to every ones vain and private Interpretation: This is slanderous.
3. Scripture being the Rule of Faith, wherever it ruleth, maketh souls most orderly and exactly obedient to Civil, and True Church-Government. It doth indeed oppugne the Tyrannical Hierarchy of Rome, and every thing that exalts it self against God: but it makes souls obedient to Powers ordained of God and that for Conscience sake. This soul reproach the Authors fore-fathers have charged on the Scripture, and he walketh in their steps: We shall only retort thus much in experienced Truth, that both France and England have felt the sad and deadly Events of their Traditionary Jesuitical Doctrine, which the Scriptures of God and the lovers of them abhorre. We conclude then Scriptures Rule of Faith is no Parent of ruinous and unredresseable disorders, but of the sweetest order, which followed, would work out most perfect peace in the Church and in the world:Isai. 11.6, 7, 8, 9. The wolf would dwell with the lamb &c. Righteousness and Peace would then kisse each other, yea and abundance of peace so long as the moon endureth. This is Scriptures Honour, the Rule of our Faith. We shall now hear what he can say for his Tradition.