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is the conftancy and unerrableness he talks fo much of? So that notwithstanding the conftancy of this fpiritual caufe, the mind of man, of preferving fcriptures entire; yet, in order to this, (as he tells us, p. 36.), “fo ma66 ny actions are to be done, which are compounded "and made up of an innumerable multitude of feveral particularities to be observed, every of which may be "mistaken apart, each being a diftinct little action in "its fingle felf; fuch as is the tranfcribing of a whole "book, confifting of fuch myriads of words, fingle letters, and tittles or ftops; and the feveral actions of "writing over each of these so short and curfory, that "it prevents diligence, and exceeds human care, to "keep awake, and apply distinct attentions to every of

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thefe diftinct actions." Mr. Rushworth much outdoes Mr. S. in these minute cavils; for he tells us, (Dial. 2. §7.), that "fuppofing an original copy of "Chrift's words, written by one of the Evangelifts in "the fame language, let him have fet down every word "and fyllable; yet men converfant in noting the

changes of meanings in words, will tell us, that di66 vers accents in the pronunciation of them, the turn❝ing of the fpeaker's head or body this or that way, &c. 66 may fo change the fenfe of the words, that they will "feem quite different in writing from what they were "in fpeaking." I hope that oral and practical tradition hath been careful to preferve all thefe circumftances, and hath delivered down Chrift's doctrine, with all the right traditionary accents, nods, and geftures, neceffary for the understanding of it; otherwife the omiflion of thefe may have fo altered the fenfe of it, that it may be now quite different from what it was at first. But to an fwer Mr. S.: We do not pretend to be affured that it is naturally impoffible that the scriptures fhould have been corrupted or changed, but only to be fufficiently affured that they have not received any material alteration, from as good arguments as the nature of the fubject will bear. But if his reafon had not been very short and curfory, he might eafily have reflected that oral tradition is equally liable to all these contingencies: for it doth as much

prevent diligence, and exceed human care, to keep a66 wake, and apply distinct attentions to the distinct a

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"ctions of fpeaking, as of writing." And I hope he will not deny, that a doctrine orally delivered confifts of words, and letters, and accents, and stops, as well as a doctrine written; and that the feveral actions of speaking are as fhort and curfory as of writing.

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$5. 2lly, He tells us, p. 38. "Scripture, formally "confidered as to its fignificativenefs, is alfo uncer"tain:" 1." Because of the uncertainty of the letter,' ibid. This is already anfwered. 2. "Because the certain "fense of it is not to be arrived to by the vulgar, who are deftitute of languages and arts," ibid. True, where men are not permitted to have the scriptures in their own language, and underítand no other: but where they are allowed the fcriptures tranflated into their own language, they may understand them; all neceffary points of faith and practice being fufficiently plain in any tranflation of the Bible that I know of. And that eminent wits cannot agree about the fenfe of texts which concern the main points of faith, p. 38. hath been spoken to already.

$6. As for the reverence he pretends to fcripture in the conclufion of his fourth difcourfe, he might have fpared that, after all the raillery and rudenefs he hath ufed against it. It is eafy to conjecture, both from his principles and his uncivil expreffions concerning them, what his efteem is of thofe facred oracles. Probably it was requifite in prudence to caft in a few good words concerning the fcriptures, for the fake of the more tender and fqueamish novices of their religion; or (as Mr. Rufhworth's nephew fays frankly and openly, Dial. 2. $14.) "for the fatisfaction of indifferent men, that have "been brought up in this verbal and apparent respect of "the fcripture; " who it feems are not yet attained to that degree of Catholick piety and fortitude, as to endure patiently, that the word of God fhould be reviled or flighted. Befides that in reference to those whom they hope hereafter to convert, (who might be too much alienated from their religion, if he had expreffed nothing but contempt towards a book which Proteftants and Chriftians in all ages, till the very dregs of Popery, have been bred up to a high veneration of), it was not much amifs to pass this formal compliment upon the Bible; which the wife of his own religion will eafily understand,

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and may ferve to catch the reft. But let him not deceive himself, God is not mocked.

SECT. VI. That the properties of a rule of faith do not belong to oral tradition.

1. Secondly, He comes to fhew, p. 41. " that the properties of a rule of faith belong to o

ral tradition." And, first, he gives a tedious explanation of the nature of this oral practical tradition; which amounts to this; that as, in reference to the civil education of children, "they are taught their own and "others names, to write and read, and exercise their "trades;" fo, in reference to religion, "the children "of Chriftians first hear founds; afterwards, by degrees, get dim notions of God, Chrift, Saviour, heaven, hell, virtue, vice, and by degrees practise what they have heard: they are fhewn to fay grace, and "their prayers, to hold up their hands, or perhaps eyes, "and to kneel, and other poftures. Afterwards they

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are acquainted with the creed, ten commandments, "and facraments, fome common forms of prayer, and "other practices of Chriftianity; and are directed to "order their lives accordingly; and are guided in all "this by the actions and carriage of the elder faithful. And this goes on by infenfible degrees, not by leaps from a hundred years to a hundred, but from "month to month, and even lefs." If this be all that tradition doth, this is nothing but what is done among Proteftants, and that with greater advantage; becaufe we always teach children to fay their prayers in a known tongue, fo as they may underftand them. And we alfo teach them the creed, and ten commandments, and the facraments, fo many as Chrift hath inftituted, and no more. So that if this be fo infallible a way of conveying the doctrine of Chriftianity, we have it among us. And we do over and befides inftruct them in the fcriptures, which are the authentick inftrument whereby Chrift's doctrine is conveyed to us. But then we do not fuppofe, as his hypothefis neceffarily inforceth him to do, that the Chriftian doctrine is equally taught and learned by all; but by fome more, by

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others lefs perfectly, according to the different abilities and diligence of parents and teachers, and the various capacities and difpofitions of children: whereas his hypothefis falls, if all, or at least the generality of parents do not inftruct their children with the like exactness, and if the generality of children do not receive this doctrine in the fame perfection that it is delivered. For if it be taught or received with any variation, it múst neceffarily be fo conveyed; and these variations will grow daily. I had thought he would have told us how all parents do teach their children the whole body of Chrift's doctrine, and explain to them every part of it in a hundred or a thousand several expreffions fignifying the fame fenfe; and not have inftanced in two fet forms, fuch as the creed, and ten commandments: for, according to Mr. White, (Apology, p. 81.), "that cannot be a tradition "which is delivered down in fet words."

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§2. Having thus explained oral tradition, he comes to fhew that the properties of a rule of faith agree to it. I have already fhewed, that the true properties of a rule of faith are but two, viz. "That it be plain and intelligible; and, That it be fufficiently certain." The first of thefe, That oral tradition may deliver a doctrine plainly and intelligibly, I grant him. All the difficulty is about the fecond property, whether we have fufficient affurance that the doctrine delivered down by oral tradition, hath received no corruption or change in its conveyance? And all that he pretends to prove in this difcourfe is, That if this rule hath been followed and kept to all along, the Chriftian doctrine neither hath, nor can have received any change; that is, if the next age after the Apostles did truly, and without any alteration, deliver the Christian doctrine to their immediate fucceffors, and they to theirs, and fo on; then, upon this fuppofition, the doctrine of the present traditionary church must be the very fame with that which was delivered to the Apoftles. All this is readily granted to him. But that this rule hath always been followed, nay, that it is impoffible there should have been any deviation from it, as he pretends, this we deny, not only as untrue, but as one of the most abfurd propofitions that ever yet pretended to demonftrative evidence.

PART

325

PART III.

In which Mr. S.'s demonftrations and corollaries are examined.

SECT. I. Confiderations touching his demonftrations in general.

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I. Efore I come to speak particularly to his demonftrations, I fhall premife thef two confiderations: 1. That, according to the principles of the patrons of tradition, no man can, by his private reason, certainly find out the true rule of faith. 2. That, according to Mr. S. the way of demonftration is no certain way to find out the rule of faith. If either of thefe be made out, his demonftrations lofe all their force. If the first be made good, then he cannot demonftrate the infallibility of tradition, nor, confequently, that that is the rule of faith. If the fecond, then the way of demonftration, which he pretends to take, fignifies nothing.

§2. 1, No man can, according to the principles of the patrons of tradition, by his private reafon, certainly find out what is the rule of faith. Suppofe a Heathen to be defirous to inform himself of the Chriftian faith; in order to which, he is inquifitive after fome rule by which he may take a measure of it, and come certainly to know what it is: he inquires of Chriftians what their rule is, and finds them divided about it; fome faying, that the fcripture, others, that oral tradition, is the rule. In this cafe, it is not poffible, without a revelation, for this man to find out the rule of faith, but by his own private reafon examining and weighing the arguments and pretences of both fides. And when he hath done this, unless he can by his reafon demonftrate, that the one is a certain and infallible rule, and the other not fo, he hath not (according to Mr. S.) found out the rule of faith. But reafon can never do this, according to Mr. S. For, fpeaking of demonftrating the certainty of tradition, he tells us, p. 53. that "tradition

VOL. III.

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