The Lively Oracles Given to Us, Section 5
SECT. V. The Scripture has great propriety and fitneſs toward the attainment of its excellent end.
WE are now in the next place to conſider how exactly the holy Scriptures are adapted to thoſe great ends to which they are directed: how ſufficient they are for that important negotiation on which they are ſent: and that we ſhall certainly find them, if we look on them either intrinſically, or circumſtantially. For the firſt of theſe notions we need only to reflect on the third part of this diſcourſe, where the Scripture in reſpect of the ſubject Matter is evinc'd to be a ſyſtem of the moſt excellent Laws, backt with the moſt tranſcendent rewards and puniſhments; and the certainty of thoſe confirm'd by ſuch pregnant inſtances of Gods mercies and vengeance in this world, as are the ſureſt gages and earneſts of what we are bid to expect in another.
2. NOW what method imaginable can there be uſed to rational creatures of more force and energy? Nay it ſeems to deſcend even to our paſſions and accommodates it ſelf to our ſeveral inclinations. And ſeeing how few Proſelytes there are to bare and naked vertue, and how many to intereſt and advantage; God cloſes with them upon their own terms, and do's not ſo much injoin as buy thoſe little ſervices he asks from us.
3. BUT becauſe ſom mens natures are ſo diſingenuous as to hate to be oblig'd no leſs then to be reform'd, the Scripture has goads and ſcourges to drive ſuch beaſts as will not be led; terrors and threatnings, and thoſe of moſt formidable ſorts, to affright thoſe who will not be allur'd. Nay leſt incredulous men ſhould queſtion the reality of future rewards or puniſhments, the Scripture gives as ſenſible evidence of them as we are capable of receiving in this world; by regiſtring ſuch ſignal protections and judgments proportion'd to vertue and vice, as ſufficiently atteſts the Pſalmiſts Axiom: Doubtleſs there is a God that judgeth the earth, Pſal. 58.11. and leaves nothing to the impenitent ſinner, but a fearful expectation of that fiery indignation threatned hereafter; Heb. 10.27.
4. AND now methinks the Scripture ſeems to be that net our Savior ſpeaks of, that caught of every ſort, Mat. 13.47. it is of ſo vaſt a compaſs, that it muſt, one would think, fetch in all kind of tempers: and ſure had we not mixt natures with fiends, contracted ſom of their malice and obſtinacy, mere human pravity could not hold out.
5. AND as the holy Scripture is thus fitly proportion'd to its end in reſpect of the ſubject matter, ſo is it alſo in reference to its circumſtances, which all conſpire to render it, the power of God unto ſalvation, Ro. 1.16. In the firſt rank of thoſe we muſt place its divine original, which ſtamps it with an uncontroulable autority, and is an infallible ſecurity that the matter of it is perfectly true: ſince it proceeds from that eſſential verity which cannot abuſe us with fraudulent promiſes or threatnings: and from that infinite power that cannot be impeded in the execution of what he purpoſes.
6. YET to render this circumſtance efficacious, there needs another; to wit, that its being the word of God be ſufficiently teſtifi'd to us: and we have in the fore-going diſcourſe evinced it to be ſo; and that in the utmoſt degree that a matter of that kind is capable of; beyond which no ſober man will require evidence in any thing. And certainly theſe two circumſtances thus united, have a mighty force to impreſs the dictats of Scripture on us. And we muſt rebel againſt God and our own convictions too, to hold out againſt it.
7. A third circumſtance relates to the frame and compoſure of this divine Book, both as to method, and ſtile: concerning which I have already made ſom reflexions. But now that I may ſpeak more diſtinctly, I obſerve it takes its riſe from the firſt point of time wherein 'twas poſſible for mankind to be concern'd; and ſo gradually proceeds to its fall and renovation: ſhews us firſt our need of a Redeemer, and then points us out who it is, by types and promiſes in the Old Teſtament, and by way of hiſtory and completion in the New. In the former it acquaints us with that pedagogy of the Law which God deſign'd as our Schole-maſter to bring us to Chriſt, Gal. 3.25. and in the Goſpel ſhews us yet a more excellent way; preſents us with thoſe more ſublime elevated doctrins, which Chriſt came down from heaven to revele.
8. AS for the ſtile, that is full of grateful variety, ſomtimes high and majeſtic, as becomes that high and holy one that inhabiteth eternity: Eſai. 57.15. and ſomtimes ſo humble and after the manner of men, as agrees to the other part of his Character, his dwelling is with him that is of an humble ſpirit, Eſay 57.15. I know profane wits are apt to brand this as an unevenneſs of ſtile: but they may as well accuſe the various notes of Muſic as deſtructive to harmony, or blame an Orator for being able to tune his tongue to the moſt different ſtrains.
9. ANOTHER excellency of the ſtile, is its propriety to the ſeveral ſubjects it treats of. When it ſpeaks of ſuch things as God would not have men pry into; it wraps them up in clouds and thick darkneſs; by that means to deter inquiſitive man (as he did at Sinai) from breaking into the mount, Ex. 20. And that he gives any intimation at all of ſuch, ſeems deſign'd only to give us a juſt eſtimate how ſhallow our comprehenſions are; and excite us to adore and admire that Abyſs of divine Wiſdom which we can never fathom.
10. THINGS of a middle nature, which may be uſeful to ſom, but are indiſpenſibly neceſſary to all, the Scripture leaves more acceſſible; yet not ſo obvious as to be within every mans reach: but makes them only the prize of induſtry, praier, and humble endevors. And it is no ſmall benefit, that thoſe who covet the knowledg of divine Truth, are by it engag'd to take theſe vertues in the way. Beſides there is ſo much time requir'd to that ſtudy, as renders it inconſiſtent with thoſe ſecular buſineſſes wherein the generality of men are immerſt: and conſequently 'tis neceſſary that thoſe who addict themſelves to the one, have competent vacancy from the other: And in this it hath a viſible uſe by being very contributive to the maintaining that ſpiritual ſubordination of the people of the Paſtors; which God has eſtabliſh'd. Miriam and Corahs Partiſans are a pregnant inſtance how much the opinion of equal knowledg unfits for ſubjection: and we ſee by ſad experience how much the bare pretence of it has diſturb'd the Church, and made thoſe turn preachers who never were underſtanding hearers.
11. BUT beſides theſe more abſtruſe, there are eaſier truths in which every man is concern'd; the explicit knowledg whereof is neceſſary to all: I mean the divine Rules for ſaving Faith and Manners. And in thoſe the Scripture ſtile is as plain as is poſſible: condeſcends to the apprehenſions of the rudeſt capacities: ſo that none that can read the Scripture but will there find the way to bliſs evidently chalk'd out to him. That I may uſe the words of Saint Gregory, the Lamb may wade in thoſe waters of life, as well as the Elephant may ſwim. The Holy Ghoſt, as St. Auſtin tells us, lib. 2. of Chriſtian doctrin, cap. 6. has made in the plainer places of Scripture magnificent and healthful proviſion for our hunger; and in the obſcure, againſt ſatiety. For there are ſcarce any things drawn from obſcure places, which in others are not ſpoken moſt plainly. And he farther adds, that if any thing happen to be no where explain'd, every man may there abound in his own ſenſe.
12. SO again, in the ſame Book, cap. 9. he ſaies, that all thoſe things which concern Faith and Manners, are plainly to be met with in the Scripture: and Saint Jerom in his Comment on Eſ. 19. tells us, that 'tis the cuſtom of the Scripture to cloſe obſcure ſayings with thoſe that are eaſy; and what was firſt expreſt darkly, to propoſe in evident words: which very thing is ſaid likewiſe▪ by Saint Chryſoſtom, Hom. 9. 2 Cor. 4.11. who in his firſt homily on Saint Mat. farther declares, that the Scriptures are eaſy to be underſtood, and expos'd to vulgar capacities.
13. He ſaies again, Hom, upon Eſay, that th Scriptures are not mettals that require the help of Miners, but afford a treſure eaſily to be bad to them that ſeek the riches contain'd in them. It is enough only to ſtoop down, and look upon them, and depart repleniſh'd with wealth; it is enough only to open them, and behold the ſplendor of thoſe Gems. Again, Hom. 3. on the ſecond Ep. to the Theſſ. 2. All things are evident and ſtrait, which are in the holy Scripture; whatever is neceſſary is manifeſt. So alſo Hom. 3. on Gen. 14. It cannot be that he who is ſtudious in the holy Scripture ſhould be rejected: for tho the inſtruction of men be wanting, the Lord from above will inlighten our minds, ſhine in upon our reaſon, revele what is ſecret, and teach what we do not know. So Hom. 1. on Jo. 11. Almighty God involves his doctrin with no miſts, and darkneſs, as did the Philoſophers: his doctrin is brighter then the Sun-beams, and more illuſtrious; and therefore every where diffus'd: and Hom. 6. on Jo. 11. His doctrin is ſo facile, that not only the wiſe, but even women, and youths muſt comprehend it. Hom. 13. on Gen. 2. Let us go to the Scripture as our Mark, which is its own interpreter. And ſoon after ſaies, that the Scripture interprets it ſelf, and ſuffers not its Auditor to err. To the ſame purpoſe ſaies Cyril in his third Book againſt Julian. In the Scripture nothing is difficult to them, who are converſant in them as they ought to be.
14. It is therefore a groundleſs cavil which men make at the obſcurity of the Scripture; ſince it is not obſcure in thoſe things wherein 'tis our common intereſt it ſhould be plain: which ſufficiently juſtifies its propriety to that great end of making us wiſe unto ſalvation. And for thoſe things which ſeem leſs intelligible to us, many of them become ſo, not by the innate obſcurity of the Text, but by extrinſic circumſtances (of which perhaps the over-buſy tampering of Paraphraſts, pleaſed with new notions of their own, may be reckon'd for one.) But this ſubject the Reader may find ſo well purſued in Mr. Boyls Tract concerning the ſtile of Scripture, that I ſhall be kindeſt both to him and it, to refer him thither; as alſo for anſwer to thoſe other querulous objections which men galled with the ſenſe of the Scripture, have made to its ſtile.
15. A third circumſtance in which the Scripture is fitted to attain its end, is its being committed to writing, as that is diſtinguiſh'd from oral delivery. It is moſt true, the word of God is of equal autority and efficacy which way ſoever it be deliver'd: The Sermons of the Apoſtles were every jot as divine and powerful out of their mouths, as they are now in their ſtory. All the advantage therefore that the written Word can pretend to, is in order to its perpetuity; as it is a ſecurer way of derivation to poſterity, then that of oral Tradition. To evince that it is ſo, I ſhall firſt weigh the rational probabilities on either ſide. Secondly, I ſhall conſider to which God himſelf appears in Scripture to give the deference.
16. FOR the firſt of theſe, I ſhall propoſe this conſideration; which I had occaſion to intimate before; that the Bible being writ for the univerſal uſe of the faithful, 'twas as univerſally diſperſt amongſt them: The Jews had the Law not only in their Synagogues, but in their privat houſes, and as ſoon as the Evangelical Books were writ, they were ſcatter'd into all places where the Chriſtian Faith had obtain'd. Now when there was ſuch a vaſt multitude of copies, and thoſe ſo revered by the poſſeſſors, that they thought it the higheſt pitch of ſacrilege to expoſe them, it muſt ſurely be next to impoſſible entirely to ſuppreſs that Book. Beſides it could never be attemted but by ſom eminent violence, as it was by the heathen Perſecutors; which (according to the common effect of oppoſition) ſerv'd to enhance the Chriſtians value of the Bible; and conſequently when the ſtorm was paſt, to excite their diligence for recruiting the number. So that, unleſs in after Ages, all the Chriſtians in the world ſhould at once make a voluntary defection, and conſpire to eradicate their Religion, the Scriptures could not be utterly extinguiſh'd.
17. AND that which ſecures it from total ſuppreſſion, do's in a great degree do ſo from corruption and falſification. For whileſt ſo many genuine copies are extant in all parts of the world, to be appeal'd to, it would be a very difficult matter to impoſe a ſpurious one; eſpecially if the change were ſo material as to awaken mens jealouſies. And it muſt be only in a place and age of groſs ignorance, that any can be daring enough to attemt it. And if it ſhould happen to ſucceed in ſuch a particular Church, yet what is that to the univerſal? And to think to have the forgery admitted there, is (as a learned man ſaies) like attemting to poiſon the ſea.
18. ON the other ſide, oral Tradition ſeems much more liable to hazards, error may there inſinuate it ſelf much more inſenſibly. And tho there be no univerſal conſpiracy to admit it at firſt; yet like a ſmall eruption of waters, it widens its own paſſage, till it cauſe an inundation. There is no impreſſion ſo deep, but time and intervening accidents may wear out of mens minds; eſpecially where the notions are many, and are founded not in nature, but poſitive inſtitution, as a great part of Chriſtian Religion is. And when we conſider the various tempers of men, 'twill not be ſtrange that ſucceeding Ages will not alwaies be determin'd by the Traditions of the former. Som are pragmatic, and think themſelves fitter to preſcribe to the belief of their poſterity, then to follow that of their Anceſtors: ſom have intereſts and deſigns which will be better ſerv'd by new Tenets: and ſom are ignorant and miſtaking, and may unawares corrupt the doctrin they ſhould barely deliver: and of this laſt ſort we may gueſs there may be many, ſince it falls commonly to the mothers lot to imbue children with the firſt rudiments.
19. NOW in all theſe caſes how poſſible is it that primitive Tradition may be either loſt or adulterated; and conſequently, and in proportion to that poſſibility, our confidence of it muſt be ſtagger'd. I am ſure according to the common eſtimate in ſeculars it muſt be ſo. For I appeal to any man whether he be not apter to credit a relation which comes from an eie-witneſs then at the third or fourth, much more at the hundredth rebound: (as in this caſe.) And daily experience tells us; that a true and probable ſtory by paſſing thro many hands, often grows to an improbable lie. This man thinks he could add one becoming circumſtance; that man another: and whilſt moſt men take the liberty to do ſo, the relation grows as monſtrous as ſuch a heap of incoherent phancies can make it.
20. IF to this it be ſaid, that this happens only in trivial ſecular matters, but that in the weighty concern of Religion mankind is certainly more ſerious and ſincere: I anſwer that 'tis very improbable that they are; ſince 'tis obvious in the common practice of the world, that the intereſts of Religion are poſtpon'd to every little worldly concern. And therefore when a temporal advantage requires the bending and warping of Religion, there will never be wanting ſom that will attemt it.
21. BESIDES there is ſtill left in human nature ſo much of the venom of the Serpents firſt temtation, that tho men cannot be as God, yet they love to be preſcribing to him, and to be their own Aſſeſſors as to that worſhip and homage they are to pay him.
22. BUT above all 'tis conſiderable that in this caſe Sathan has a more peculiar concern, and can ſerve himſelf more by a falſification here then in temporal affairs. For if he can but corrupt Religion, it ceaſes to be his enemy, and becomes one of his moſt uſeful engins, as ſufficiently appear'd in the rites of the heathen worſhip. We have therefore no cauſe to think this an exemt caſe, but to preſume it may be influenc'd by the ſame pravity of human nature, which prevailes in others; and conſequently are oblig'd to bleſs God that he has not left our ſpiritual concerns to ſuch hazards, but has lodg'd them in a more ſecure repoſitory, the written Word.
23. BUT I fore-ſee 'twill be objected, that whilſt I thus diſparage Tradition, I do vertually invalidate the Scripture it ſelf, which comes to us upon its credit. To this I anſwer firſt that ſince God has with-drawn immediate revelation from the world, Tradition is the only means to convey to us the firſt notice that this Book is the word of God: and it being the only means he affords, we have all reaſon to depend on his goodneſs, that he will not ſuffer that to be evacuated to us: and that how liable ſoever Tradition may be to err, yet that it ſhall not actually err in this particular.
24. BUT in the ſecond place; This Tradition ſeems not ſo liable to falſification as others: It is ſo very ſhort and ſimple a propoſition; ſuch and ſuch writings are the word of God, that there is no great room for Sophiſtry or miſtake to pervert the ſenſe; the only poſſible deception muſt be to change the ſubject, and obtrude ſuppoſititious writings in room of the true, under the title of the word of God. But this has already appear'd to be unpracticable, becauſe of the multitude of copies which were diſperſt in the world; by which ſuch an attemt would ſoon have bin detected. There appears more reaſon as well as more neceſſity, to rely upon Tradition in this, then in moſt other particulars.
25. NEITHER yet do I ſo farr decry oral Tradition in any, as to conclude it impoſſible it ſhould derive any truth to poſterity: I only look on it as more caſual, and conſequently a leſs fit conveiance of the moſt important and neceſſary verities then the writen Word: In which I conceive my ſelf juſtifi'd by the common ſenſe of mankind; who uſe to commit thoſe things to writing, which they are moſt ſolicitous to derive to poſterity. Do's any Nation truſt their fundamental Laws only to the memory of the preſent Age, and take no other courſe to tranſmit them to the future? do's any man purchaſe an eſtate, and leave no way for his children to lay claim to it, but the Tradition the preſent witneſſes ſhall leave of it? Nay do's any conſidering man ordinarily make any important pact or bargain (tho without relation to poſterity) without putting the Articles in writing? And whence is all this caution but from a univerſal conſent that writing is the ſureſt way of tranſmitting?
26. BUT we have yet a higher appeal in this matter then to the ſuffrage of men: God himſelf ſeems to have determin'd it; And what his deciſion is, 'tis our next buſineſs to inquire.
27. AND firſt he has given the moſt real and comprehenſive atteſtation to this way of writing, by having himſelf choſe it. For he is too wiſe to be miſtaken in his eſtimate of better and worſe, and too kind to chuſe the worſt for us: and yet he has choſen to communicate himſelf to the latter Ages of the world by writing; and has ſumm'd up all the Eternal concerns of mankind in the ſacred Scriptures, and left thoſe ſacred Records by which we are to be both inform'd and govern'd; which if oral Tradition would infallibly have don, had bin utterly needleſs: and God ſure is not ſo prodigal of his ſpirit, as to inſpire the Autors of Scripture to write that, whoſe uſe was ſuperſeded by a former more certain expedient.
28. NAY, under the Moſaic oeconomy, when he made uſe of other waies of reveling himſelf, yet to perpetuate the memory even of thoſe Revelations; he choſe to have them written. At the delivery of the Law, God ſpake then viva voce, and with that pomp of dreadful ſolemnity, as certainly was apt to make the deepeſt impreſſions; yet God fore-ſaw that thro every ſucceeding Age that ſtamp would grow more dim, and in a long revolution might at laſt be extinct. And therefore how warm ſoever the Iſraelites apprehenſions then were, he would not truſt to them for the perpetuating his Law, but committed it to writing; Ex. 31.18. nay wrote it twice himſelf.
29. YET farther even the ceremonial Law tho not intended to be of perpetual obligation; was not yet referr'd to the traditionary way, but was wrote by Moſes, and depoſited with the Prieſts, Deut. 31.9. And after-event ſhew'd this was no needleſs caution. For when under Manaſſes, Idolatry had prevail'd in Jeruſalem, it was not by any dormant Tradition, but by the Book of the Law found in the Temple, that Joſiah was both excited to reform Religion, and inſtructed how to do it; 2. Kings 22.10. And had not that or ſom other copy bin produc'd, they had bin much in the dark as to the particulars of their reformation; which that they had not bin convei'd by Tradition, appears by the ſudden ſtartling of the King upon the reading of the Law; which could not have bin, had he bin before poſſeſt with the contents of it. In like manner we find in Nehemiah, that the obſervation of the Feaſt of Tabernacles was recover'd by conſulting the Law; the Tradition whereof was wholly worn out; or elſe it had ſure bin impoſſible that it could for ſo long a time have bin intermitted, Neh. 8.18. And yet mens memories are commonly more retentive of an external viſible rite, then they are of ſpeculative Propoſitions, or moral Precepts.
30. THESE inſtances ſhew how fallible an expedient mere oral Tradition is for tranſmiſſion to poſterity. But admit no ſuch inſtance could be given, 'tis argument enough that God has by his own choice of writing, given the preference to it. Nor has he barely choſen it, but has made it the ſtandard by which to meſure all ſucceeding pretences. 'Tis the means he preſcribes for diſtinguiſhing divine from diabolical Inſpirations: To the Law and to the Teſtimony: if they ſpeak not according to this Word, there is no light in them, Iſai. 8.20. And when the Lawier interrogated our Savior what he ſhould do to inherit eternal life, he ſends him not to ranſac Tradition, or the cabaliſtical divinity of the Rabbins, but refers him to the Law: What is written in the Law? how readeſt thou? Luk. 10.26. And indeed, throout the Goſpel, we ſtill find him in his diſcourſe appealing to Scripture, and aſſerting its autority: as on the other ſide inveighing againſt thoſe Traditions of the Elders which had evacuated the written Word: Ye make the Word of God of none effect by your Tradition, Mat. 15.6. Which as it abundantly ſhews Chriſts adherence to the written Word, ſo 'tis a pregnant inſtance how poſſible it is for Tradition to be corrupted, and made the inſtrument of impoſing mens phancies even in contradiction to Gods commands.
31. AND ſince our bleſſed Lord has made Scripture the teſt whereby to try Traditions, we may ſurely acquieſce in his deciſion, and either Embrace or reject Traditions, according as they correſpond to the ſupreme rule, the written Word. It muſt therefore be a very unwarrantable attemt to ſet up Tradition in competition with (much more in contradiction to) that to which Chriſt himſelf hath ſubjected it.
32. Saint Paul reckons it as the principal privilege of the Jewiſh Church, that it had the Oracles of God committed to it; i.e. that the holy Scriptures were depoſited, and put in its cuſtody: and in this the Chriſtian Church ſucceeds it, and is the guardian and conſervator of holy Writ. I ask then, had the Jewiſh Church by vertue of its being keeper, a power to ſuperſede any part of thoſe Oracles intruſted to them? if ſo, Saint Paul was much out in his eſtimate, and ought to have reckon'd that as their higheſt privilege. But indeed, the very nature of the truſt implies the contrary; and beſides, 'tis evident, that is the very crime Chriſt charges upon the Jews in the place above cited. And if the Jewiſh Church had no ſuch right, upon what account can the Chriſtian claim any? Has Chriſt enlarg'd its Charter? has he left the ſacred Scriptures with her, not to preſerve and practice, but to regulate and reform? to fill up its vacancies, and ſupply its defects by her own Traditions? if ſo, let the commiſſion be produc'd; but if her office be only that of guardianſhip and truſt, ſhe muſt neither ſubſtract from, nor by any ſuperadditions of her own evacuate its meaning and efficacy: and to do ſo, would be the ſame guilt that it would be in a perſon intruſted with the fundamental Records of a Nation, to foiſt in ſuch clauſes as himſelf pleaſes.
33. IN ſhort, God has in the Scriptures laid down exact rules for our belief and practice, and has entruſted the Church to convey them to us: if ſhe vary, or any way enervate them, ſhe is falſe to that truſt, but cannot by it oblige us to recede from that rule ſhe ſhould deliver, to comply with that ſhe obtrudes upon us. The caſe may be illuſtrated by an eaſy reſemblance. Suppoſe a King have a forreign principality for which he compoſes a body of Laws; annexes to them rewards and penalties, and requires an exact and indiſpenſable conformity to them. Theſe being put in writing, he ſends by a ſelect meſſenger: now ſuppoſe this meſſenger deliver them, yet ſaies withall, that himſelf has autority from the King to ſuperſede theſe Laws at his pleſure; ſo that their laſt reſort muſt be to his dictats, yet produces no other teſtimony but his own bare affirmation. Is it poſſible that any men in their wits ſhould be ſo ſtupidly credulous, as to incur the penalty of thoſe Laws upon ſo improbable an indemnity? And ſure it would be no whit leſs madneſs in Chriſtians, to violate any precept of God, on an ungrounded ſuppoſal of the Churches power to diſpenſe with them.
34. AND if the Church univerſal have not this power, nor indeed ever claim'd it, it muſt be a ſtrange inſolence for any particular Church to pretend to it, as the Church of Rome do's; as if we ſhould owe to her Tradition all our Scripture, and all our Faith; inſomuch that without the ſupplies which ſhe affords from the Oracle of her Chair, our Religion were imperfect, and our ſalvation inſecure. Upon which wild dictates I ſhall take liberty in a diſtinct Section, farther to animadvert.