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of PRIESTCRAFT ticles of the orthodox faith were fettled. They governed themselves and determined alltheir controverted points by the Greek version ; and those who knew Hebrew beft, whether they took to the mystical or literal way, had the misfortune to be leaft orthodox. So it was with Origen, who knew the Scriptures fo well, that he had them all by heart. And Eufebius and others, who studied and understood the literal fense of the Scriptures beft in the next ages, fucceeded little better. So that this ftudy seems to have been of little ufe, to the establishment of the orthodox faith. Now if an exact and critical knowledge of the Scriptures, was not necessary to the fettling of the faith ; it cannot be neceffary to the understanding of it, or to the understanding those who have writ beft in the explication and defence of it. On the contrary, fuch a knowledge tends to leffen our efteem for the fathers of the church, by difcovering their mistakes; and may weaken our regard to the decifions of councils by expofing the falfenefs of the ground they feem to be built on. A man well skilled in the literal fenfe of the Scriptures, will often find in the fathers and councils, texts of Scripture urged very infuffi ciently; and great ftrefs laid upon paffages, which when critically explained, prove nothing,

or

or perhaps make against them. Which fuggefts to me a third reafon, why it may feem that such a study can do no good. And that

is,

3dly, Because the orthodox faith does not depend upon the Scriptures confidered abfolutely in themselves, but as explained by Catholic tradition. The faith was preferved in creeds, and handed down from one orthodox bishop to another, whofe bufinefs it was to keep this facred depofitum pure and undefiled, and to deliver it to his fucceffor entire as he received it. It was by this tradition the main articles of faith were preferved in the church; and not from any particular study of the Scriptures. The ground therefore of these articles must carefully be distinguished, from the Scriptures that have been brought in proof of them. These proofs may be weak and inconclufive; but the truth ftands independent of them. 'Tis the faith they had received; and if at any time they argue weakly for it from the Scriptures, 'tis an argument indeed against their learning, but none against their orthodoxy.

This therefore may feem another good argument to prove, that an exact and careful Study of the Scriptures, is not a safe and profit

able

able fludy. 'Tis a much fafer, as well as more compendious way to make a man orthodox, to Audy the tradition of the church.

But you will fay, that to fend you from Scripture to tradition, is to turn you out of paradise, the garden of God, into a vast confused bewildered wood; and that this is fo far from mending the matter, that 'tis ten times more laborious than the ftudy I would diffwade you from. And fo, I confefs it is; if all the ecclefiaftical writers were to be carefully read, in order to know the Catholic tradition. But that is not my meaning. The fubftance of Catholic tradition, lies in much lefs compass.. The established church, you will allow, is orthodex in all neceffary points. If therefore you know the fenfe of the established church, you' have in epitome the church Catholic; and therefore you need only ftudy her opinions to make you orthodox. And this, the moft illiterate man may find in the liturgy and articles. This, I truft you will allow, is as short a way, as could be wished, of knowing all that is neceffary to be known. A very little time will serve a man to read, in his mother-tongue,. things which all together will not fill a moderate volume; and he will be orthodox enough, and have a great deal of time to fpare for other

ftudies,

Audies, that will turn to more account. Befides that 'tis of great advantage to go in a way that is fafe as well as fhort; and will lead you into the knowledge of all useful truths, without the hazard of falling into any dangerous opinion.

4thly, But if you will infift that 'tis Scripture, and not tradition, that the faith is founded on; there is one thing further I must put you in mind of, which may feem to prove, that a profound and laborious Audy of the Scriptures will not make you at all more orthodox. 'Tis a fundamental principle among proteftants, that whatever is neceffary to be believed, is plainly and clearly revealed in the Scriptures; and confequently what is not plainly and clearly reveal d in them, cannot be necessary. Now if what is plain and clear in Scripture, is the only part that is neceffary to be known; then a laborious fearch into the obfcurer parts, may feem unneceffary to the obtaining a true orthodox faith. But you will fay perhaps, that, notwithstanding this declaration of proteftants, it may and has been urged against them by their adversaties, that they do believe and maintain as neceffary, articles that cannot be proved by plain and clear paffages of Scripture. This, I confefs, has been urged, and may poffibly be true of all parties of them, except the fablished church. But

if it be, it proves only that they are not true to their principle; not that the principle is not in itfelf true and good. And he furely must be allowed to be the best proteftant, who adheres beft to the principle on which the reformation was founded.

5thly, Once more: Suppofing the ftudy of the Scriptures as neceffary as you please; in the last place I fay, and I am fure the world will fay it with me, that they have been sufficiently studied already; and if any parts remain ftill obfcure, who can hope to clear up paffages that have puzzled so many great men? or will prefume in difputable points to set up his private judgment, against them that were men of more learning, of abler parts, of greater application, and better acquainted with the traditions of the church, than any one will now be allowed to be? And (which is the beft guide in knowledge of religion) they were moreover men of moft exemplary piety, devotion, and humility; virtues, of which very little footsteps are to be found in the learned men of our times.

Must not now a man have a strong bent of mind indeed, who cannot by all these reafons be diffuaded from giving himself up to a study, that may by many be thought as unprofitable as