The first is , all those that Believe not the Truth of the Scriptures . Open Pagans live not among us : But Pagans professing Christianity are of late ▪ too common ; under the name of Libertines , Familists , Seekers , and Anti-Scripturists . Had I not known it by experience , and had conference with such , I should not speak it . And there is a remnant of Paganism and Infidelity in the best of Christians . The chief causes which pervert the understandings of men in this point , in my observation , are these two . 1. When men have deeply wounded their Consciences by sinning against Knowledge , and given the Victory to their fleshly lusts , so that they must either deeply accuse and condemn themselves , or deny the Scriptures , they choose that which seemeth the more tolerable and desirable to them ; and so rather condemn the Scripture then themselves . And what malefactor would not do the like , and except against the Law which doth condemn him , if that would serve his turn ? And when men that are engaged in a sinfull course , do see that the word of God doth speak so terribly against it , they dare not live in that sin while they believe the Scripture , because it is still wakening and galling their guilty Consciences : But when they have cast away their belief of the Scriptures , then Conscience will let them sin with more quietness . These men Believe not the Scriptures ; principally because they would not have them to be true , rather then because they do indeed seem untrue : For their Fleshly concupiscence having mastered their Wils , their Wils have also mastered their understandings : and so as in a well ordered gracious soul all goes strait forward ; in these men all is perverted and m●ves backward . These men refuse their Physick , because it is unpleasant , and not because it is unwholsome ; yet at last their appetite so mastereth their Reason , that they will not believe any thing can be wholsome which goes so much against their stomacks . At least this makes them the readyer to pick a quarrell with it , and they are glad to hear of any Argument against it . Ahab believed not the message of Micheah , not because he spoke falsly , but because he spoke not Good of him , but Evil . Men will easily be drawn to Believe that to be True which they would fain have to be True ; and that to be False , which they desire should be False . But alas , how short and filly a cure is this for a guilty soul ! And how soon will it leave them in uncurable misery !

2. Another Reason of these mens Unbelief , is the seeming contradictions that they find in the Scriptures , and the seeming impossibilities in the Doctrine of them , which so far transcend the capacity of man . To the former let me say this much . 1. It is meerly through our ignorance that Scriptures seem contradictory : I thought my self once that some places were hardly reconcileable , which now I see do very plainly agree : Plainly , I say , to them that understand the true meaning of the words . There are no humane writings but lie open to such exceptions of the Ignorant . It is rather a wonder that the Scriptures seem not to you more self ▪ contradicting , if you consider , but 1. That they are written in another language , and must needs loose much in the Translation ; there being few words to be found in any language , which have not divers significations . 2. That it being the language also of another Countrey to men that know not the customs , the scituation of places , the proverbial speeches and phrases of that Countrey , it is impossible but many words should seem dark or contradictory . 3. Also that the Scriptures are of so exceeding Antiquity , as no b●●ks else in the world are like them . Now who knows not that in all Countries in the world customs alter , and proverbiall speeches and phrases alter ? which must needs make words seem dark even to men of the same Countrey and Language that live so long after . We have many English Proverbs , which if in after Ages they should cease to be Proverbs , and men finding them in our writings shall construe them , as plain speeches , they will seem to be either false , or ridiculous non ▪ sence . The like may be said of alterations of Phrases . He that reads but Chaucer , much more elder Writers , will see that English is scarce the same thing now as it was then . Though the sacred Languages have had no such great alterations , yet by this it may appear that it is no wonder , if to the ignorant they seem contradictory or difficult . Do not the Mathematicks , and all Sciences seem full of contradictions and impossibilities to the Ignorant ? which are all resolved and cleared to those that understand them ? It is a very foolish audacious thing that every novice or young student in Divinity , should expect to have all difficulties resolved presently , or else they will censure the Scriptures , and speak evil of the things they know not , instead of censuring themselves : When yet these men know that in the easiest Science , yea , or basest Manufacture , they must have time to learn the Reasons of them . It is usual with raw Scholars in all kind of studies , to say as Nicodemus at first did of Regeneration , How can these things be ? Sed qu●m●dmodum apud eos qui semel providentiam probe perceperunt , non minuitur , aut perit fides providentiae ob ●a quae non comprehenduntur ; ita neque scripturae Divinitati per eam totam diffusae quidquam d●trahitur , ex eo quod ad singulas dictiones imb●cilli●as nos●ra non possit adesse arcano splendori doctrinae qui in tenui & contempta locutione del●tescit . Origen . Philocali ( per Tarinum Graecolat . Edit. ) pag . ( mihi ) 12. 13. Me thinks such frail and shallow Creatures , as all men are , should rather be so sensible of their own incapacity and ignorance , as to be readyer to take the blame to themselves , then to quarrel with the Truth . It is too large a work for me here to answer all the particular objections of these men against the several passages of Scripture : but if they would be at the pains to enquire of their Teachers , or study what is written to that end , they might find that the matter is not so difficult as they imagine . Besides what Althamer , Cumeranus , Sharpius and others have purposely written for reconciling the seeming contradictions in Scripture , they may find much in ordinary Expositors . Junius answereth two and twenty Cavils which Simplicius the Pagan raised , and after him the Antinomians used against Moses History of the Creation . And he was fit for the work , having for a years time continued in the desperate Error of Athe 〈…〉 himself . But the fullest Confutation of these Blasphemous conceits are in the primitive Fathers ( as Origen against Celsus , Tertul . Athanas . &c ) where they shall find that the worst of Pagans brought forth these Monsters , and by what weapons they were destroyed .

2. And what if you could not see how to reconcile the seeming contradictions of Scripture ! When you see Arguments sufficient to prove them to be the Word of God ( which I doubt not but you may see , if you will search impartially and humbly ) me thinks common reason might then conclude , that all that God speaks must needs be true : though our blindness hinder us from a distinct discerning it ! 2. The like I say of the seeming Impossibilities in Scripture . Is any thing too hard for Omnipotency it self ? This Atheist derides it when he hears of the opening of the Red Sea , of the standing still of the Sun , &c. But dost thou believe that there is a God ? If thou do , thou must needs know that he is Almighty : If not , thou hast put out the eye of Reason ; For most Pagans in the world have acknowledged a God . Canst thou think that all the things thou seest , are made and preserved without a first Cause ? Do the Heavens keep their courses , and the Earth produce that variety of beautifull Creatures , and the death of one , cause the Life of the other , and all kept in that order of superiority and inferiority , and all this without a first Cause ? If thou say that Nature is the cause : I would fain know what it is that thou callest Nature ? Either a Reasonable Being and Cause , or an unreasonable . If unreasonable , it could not produce the Reasonable spirits , as are Angels and the Souls of men , for these would be more Noble then it self : If Reasonable , is it not then God himself which thou dost call by the name of Nature ? To be the first Reason , Being and Cause of all , is to be God . And then let me ask thee : Dost thou not see as great Works as these Miracles every day and hour before thine eyes ? Is it not as great a work for the Sun to move , as to stand still ? to move 1038442. miles an hour , being 1663 / 8 times bigger then all the Earth ? Is it not as hard a matter for the Sea to move and keep his times in ebbing and flowing , as for it to open and stand still ? It is only the rarity and strangeness that makes us think one Impossible , when we see the other daily come to pass . If it were but usual for the Sun to stand still , every man would think it a far more incredible thing that it should move , and so move ? Why then cannot God do the lesser ▪ who daily doth the greater ? The like I might say of all the rest , but that it were too long to insist on them . And for the truth of the History , it is proved afterwards .

2. I would further ask these men , Must not a soul that is capable of Immortall Happiness , have some guide in the way thereto ? If they say , No then they either think God unfaithfull or unskilfull , who having appointed man an End , hath not given him direction thereto in the Means . If they doubt whether mans soul be Immortall , and whether there be a Life of Happiness to some , and Misery to others to be expected after this , I have said enough against that doubt in this book following . And further l●t me ask them ,

Socrates being near death ( apud P●aton●m , Cicerone inte●prete ) said thus : Magaa me spes tenet , Judices , bene mihi evenire quod mittar ad mortem : Necesse est enim ut sit alterum de duobus , ut aut sensus omnino mors omnes auferat , aut in alium quendam locum ex his locis morte migretur . Quamobrem sive sensus extinguitur , morsque ei somno similis est , qui nonnunquam etiam sive visis som●orum , placatissimam quietem affert ; Dii honi , quid lucri est emori ? aut quam multi dies reperiri possunt qui tali nocti anteponatur ? &c. Sin vera sunt quae dicuntur , migrationem esse mortem , in eas oras quas qui è vita excesseruat , incolunt ; id mu●to iam beatius est , te , cum ab iis qui se iudicium numero haberi volunt , evaseris , ad ●os venire qui vere iudices appellentur , &c. convenireque eos , qui iuste & cum side vixerint . Haec peregrinatio mediocris vobis videri potest ? Ut vero colloqui cum Orphaeo , Musaeo , Homero , Hesiodo liceat , quanti tandem aestimatis ? Equidem saepe mori s● fieri posset , vellem , ut ea quae dico mihi liceret invenire . Quanta delectatione autem afficeret , &c. Ne vos quidem , Judices , ii qui me absoluistis mortem timueritis ; Nec enim cuiquam bono ma●i quidquam evenire potest , nec vivo nec mortuo : Nec unquam eius res à Diis immortalibus negligentur , &c. Sic Socrates .

Qu●dam & Natura nota sunt , ut Mortalitas animae penes plures ut Deus noster penes omnes . Utar ergo & sententia Platonis alicuius pronunciantis . Omnis anima est Immortalis . Utar & Conscientia Populi contestantis Deum Deorum . Utar & reliquis communibus sensibus , qui Deum Judicem praedicant , [ Deus videt ] & [ Deo commendo . ] At cum aiunt [ Mortuum quod Mortuum ] & [ Vive dum V●vis ] & [ post mortem omnia finiuntur , etiam ipsa ] tunc meminero & cor vulgi cinerem , à Deo deputatum , & ipsam sapientiam seculi stultitiam pronunciatam . Tunc si & Haereticus ad vulgi vitia , vel seculi ingenia confugerit , discede , dicam , ab Ethnico , haeretice , etsi unum estis omnes . Tertul . lib . de Resurrec . carn . cap . 3.

How comes it to be the Common judgement of all Nations , even the most ignorant Indians , that there is a Life after this , where the Good and the Bad shall be differently recompenced . This the ancient Barbarians believed as Herodotus testifieth of the Getae . lib . 4. and of the Egyptians Diodorus Siculus lib . 1. biblioth num . 93. The very Inhabitants of Guiny , Virginia , Guiana , Peru , China , Mexico , &c. do believe this : as you may see Descrip . Reg . Afric . Guineae , cap . 21. 44. Acosta lib . 5. c . 7. 8. Hug . Luiscot . Part . 1. cap . 25. Jo . Lerius cap . 16. Sir Walt . Raughly , &c. What Poet speaks not de Tartaro , Campis Elisiis , Manibus ? And so do Philosophers of best note , except Galen , Epicurus , Plinius , &c. As for Pythagoras , and his Master Pherecides , the Druides , the Indian Brachmanes , Socrates , Plato , Cicero , Seneca , they all acknowledge it . Lege Marsil . Ficinum de Immort . Anim . Yea , Aristotle himself saw this , as appeareth De anima lib . 1. context . 65. 66. lib . 2. context . 21. lib . 3. context . 4. 6. 7. 19. 20. Sure then the light of Nature discerneth it .

Yet if these men say that there must be a Guide and Law for souls in their way to Happyness , and yet deny that the Scripture is it , I would fain know of them which is it , and where it is to be found ? Hath God any other word or Law in the world above this ? Sure neither Plato , nor Aristotle did ever call their books the Word of God : and Mahomets Alcoran is far more unlike to be it then theirs . If they say that Reason is the only Guide and Law , I reply , 1. Reason is but the Eye by which we see our Directory and Law , and not the Directory and Law it self . 2. Look on those Countries through the world that have no Scripture-Guide , but follow their Reason , and see how they are Guided , and what difference there is between them and Christians , ( as bad as we are , ) and if you think of this well , you will be ashamed of your error . Indians have Reason as well as we ; Nay look on the wise Romans , and the great learned Philosophers , who had advanced their Reason so high , and see how lamentably they were befooled in Spirituals ; How they worshipped multitudes of Idols , even taking those for their Gods whom they acknowledged to be Leacherous , Adulterous , Perfidious , Bloody and wicked . Read but Justins Apol . Athenagoras , Tertull . Apol . &c. Origen cont . Cels . Arnobius , Lactantius , Clemens Alex . Protreptic . Minutius Faelix , Athanas . &c. fully of this . Most certainly either the Scriptures are Gods Word and Law , or else there is none in the known world ; And if there be none , how doth the just , true and Righteous God govern the Rational Creature , so as to lead him to the Happyness prepared for him ? But of this in the fourth Argument following .

3. I would entreat these men but soberly to consider this ; What if there were no full Absolute certainty of the truth of Scripture or Christian Religion , but it were only probable , ( which no considerate m●n can deny ) were it not the wisest way to receive it ? what if it should prove true that there is a Hell for the wicked , what a case are you in then ? You know your worldly happyness is a very dream and a shaddow ; and a bruitish delight which is mixt with misery , and quieteth not the soul , and perisheth in the using . If you do lose it , you lose but a toy , a thing of nothing which you must shortly lose whether you will or no . But if you lose Heaven , and fall into Endless misery , it is another kind of loss . Me thinks then that common Reason should perswade men to venture all , though it were at uncertainty , upon that Religion which tels us but of a Possibility of a Heaven and a Hell , then to venture on a possibility of everlasting Misery , for a little bestial pleasure , which is gone while we are enjoying it ! Yea , and when even in this life these sensual men have not neer so much true content as the Christian ! Verily if I doubted of the truth of the Christian Religion , I durst not be of any other ; but should judge it the wisest course to venture all I had in this world upon the Hopes that it propoundeth ; yea , meer madness to do otherwise . If men that are at a lottery will venture a small sum for a possibility of a great one , though they know there is but one of twenty that shall get it ; how much more would any wise man leave a little vanity , in hope of Everlasting Glory , and to avoid everlasting misery , though it were uncertain . But most of all , when we have that full Certainty of it as we have .

4. Lastly , I would have these men consider , that though we doubt not but to prove that Scripture is Gods perfect infallible Law , yet if it were so that this could not be proved , yet this would not over throw the Christian Religion . If the Scripture were but the writings of honest men , that were subject to mistakes , and to contradictions in the manner and circumstances , yet they might afford us a full Certainty of the substance of Christianity , and of the Miracles wrought to confirm the doctrine . Tacitus , Suetonius , Livy , Florus , Lucan , &c. were all heathens and very fallible ; and yet their history affords us a certainty of the great substantial passages of the Romane affairs which they treat of , though not of all the smaller passages and circumstances . He that doubteth whether there were such a man as Julius Caesar , or that he fought with Pompey , and overcame him , &c. is scarce reasonable , if he know the Histories . So though Math . Paris , Malmesbury , Hoveden , Speed , Cambden , and our own Parliaments that enacted our Laws , were all fallible men , and mistaken in divers smaller things , yet they afford us a full Certainty that there was such a man as William the Conqueror , William Rufus , &c. that there were such Parliaments , such Lords , such fights and victories , &c. He that would not venture all that he hath on the truth of these , especially to gain a Kingdome by the venture , were no better in this then mad . Now if Scripture were but such common writings as these , especially joyned with that uncontrolled Tradition that hath since conveyed it to us , may it not yet give us a full certainty , that Christ was in the flesh , and that he preached this Doctrine for the substance , and wrought these Miracles to confirm it , and enabled his followers to work the like , which will afford us an invincible Argument for our Christianity . Therefore Grotius , &c. and so the old Fathers when they disputed with the Heathens , did first prove the truth of Christian Religion , before they came to prove the Divine Authority of the Scriptures . Not that we are at any such uncertainty , or that any Christian should dare to take up here , as if the Scriptures were not Infallible and Divine . But being now speaking to another sort of men according to their capacity , I say , if it were otherwise , yet might we have certainty of our Religion . I shall say somewhat more to these men in speaking to the rest .

2. THE second sort that I shall speak to , is the Papists . I find the chief thing that turns them from the Reformed Churches , and confirms them against us , is because they think they cannot otherwise maintain their Christianity , but by deriving it from their Church . The first Question therefore that Papists will dispute on with us , is , How know you the Scriptures to be the Word of God ? For they fondly suppose , that because it cannot be known without the help of Tradition or Humane Testimony , that therefore this must be only the Testimony of the true Church , and that must be some visible Church , and that Church must be presently in Being , and must be Judge in the case , and must be Infallible in Judging , and all this can agree to no other Church ; and therefore that theirs is the only true Church . And thus the particular Church of Rome will prove her self the only or universal Church . To stand here to confute these vain ungrounded Conclusions , would be to digress too far , and make this Preface too long . Yet something I wrote against their pretended Papal Infallibility , and of the uncertainty of their Faith ; but being perswaded by others to insert no more Controversie here , I reserve it for a fitter place . Only I would desire briefly any Papist to shew , whether their Doctrine do not leave the whole Christian Faith at utter uncertainty , and consequently destroy it ( as much as in them lies ? ) For seeing they build all on the supposed Infallibility of the Church ; and Vid . Gr●g . de Valent . To . 3. Disp . 1. Quaest. 1. punct . 7. §. 12. Et Bellarm . lib . 2. de sacrament . in gen . cap . 25. & suarez . de Fide Disput . 5. §. 4. that Church is the Present Church : and that is the Roman Church only ; and Suarez . de fide Disput . 5. §. 7. & Disp . 11. §. 3. Bellarm . lib . 1. de Comiliis cap . 12. & 19. & lib . 2. cap . 2. Yet sometimes they seem so pious as to preferr the Scripture before the Church : Nunquam sane mihi venit in mentem Ecclesiae iudicium sacrorum voluminum authoritati anteserre , quae spiritus caelestis afflatu exarata fuisse cum Petro confitemur , cum & pueri , qui ne primoribus quidem labris divina monumenta attigerunt , satis intelligant , verae ecclesiae rationem sine Verbi Dei integritate , quae sidei sedes est atque fundamentum , constare ullo modo posse Payva D• Andard : Defens . Consilii Trident . cont . Kemnit . lib . 2. pag . ( mihi ) 202. Sed de aliorum impudentia vid. Rivet . Catholic . Orthodox . Tract . 1. Qu . 9. pag . 94. that is only the Pope , as the Jesuits and most Papists say , or a general Councel , as the French : see what a case they bring Christianity to with their followers ? Every man that will Believe the Scripture , yea , or the Christian Faith , must 1. Believe or know that Rome is the true Church 2. That it hath Authority to Judge of Gods Word , and of the Christian Faith , which is truly it , and which not . 3. That this Authority was given by Gods Word ( this must be known before men can know that God hath a Word , or what it is . ) 4. That they are Infallible in this Judgement . 5. That Peter was at Rome , and was there Bishop , and conferred this Soveraignty on them as his Successors . 6. That each particular Pope is a true Pope , and lawfully called ( which all the world must know , that know neither him , nor when , nor how he was called . ) 7. That the Pope determines it as a matter of Faith ( otherwise , they confess he may err , and be an Heretick ▪ ) 8. And they must know where is the proper subject of Infallibility , whether in the Pope , or Councel , or else they know not which to build on ( which yet they are far from agreeing on themselves . ) 9. When two or three Popes sit together ( which is no new thing ) the world must know which is the right ( for all the rest may err . ) 10. Or if they joyn a Councel in the Infallibility , they must be certain that Christ hath given Councels this Infallibility . 11. And that this is only to a Councel of Romanists . 12 ▪ And so that the Roman Church is the Universal Church , and not only a Part , as other Churches are . 13. And that they are free from Error in Councel , and not out of it . 14. That the Councel be General and Lawful ( else they confess it may err . ) 15. Therefore all men must be certain that it be summoned by the Pope . 16. And that the Bishops that constitute it are lawfully called . 17. And that the Pope doth Ratifie the Acts of this Councel , as well as call the Councel ( else they conclude that they are unlawfull , or may be fallible . ) He that knows not all these , cannot be Certain that Scripture is Gods word , no nor of the Truth of the Christian Faith according to the Papist grounds . And can all the world be certain of them ? Or are all their Laicks certain ? Yea or their Clergy ? Yea or any man ? Adrian the sixth tells us , that the Pope is fallible : and shall we not believe the Pope himself , confessing his own Ignorance ? Though councels have decreed against Councels , and Popes against Popes , over and over . Yet we must needs believe them Infallible , or forfeit our Christianity , according to their doctrine ; that is , We must either renounce both Experience , Sense , and Reason , or our Faith . Is not this the way to drive the world again to Heathenism ? And whether all the world lose not the Certainty of their Christianity , when there is an Inter-regnum upon the death of a Pope , let them further study . Full certain I am that the Christian world in Peters dayes did never pretend to hold their Faith upon his meer Infallibility : Nor did Justin , Irenaeus , Tertullian , Cyprian , or any of the ancientst that ever I met with , hold their Belief of Christ or Scripture on the Infallibility of the Bishop of Rome . The contrary I shall manifest in more convenient place . I will only adde this Question : How doth the Pope and his Councell know the Scripture to be Gods Word ? If they Believe it on their own Authority , that is , because themselves say so , then they are self ▪ Idolizers ; and what makes them affirm it to be so ? or what Reason have they for their Belief ? If they Believe by any convincing Reason proving Scripture to be a Divine Testimony , then why may not the Clergy out of Councell , and others also Believe on the same grounds ? Else the Faith of the Pope and his Councel will not have the same grounds with the faith of the People or Church besides : and then it is another faith : and so either the People or Pope are Hereticks . And why are we blamed for not Believing on the Authority of the Pope and Councel , when the Pope and Councel themselves Believe not on that ( that is , their own ) Authority ? I hope they will not turn Enthusiasts and pretend to private extraordinary Revelations of the Spirit . If they say that they Receive the Scripture by the Tradition of the Ancient Church , and so on their Credit , why may not we know as well as they what the Ancients say in the point ? and is it not the honestest way if they know more herein then we , to produce it , and shew us what and where the Antients speak ? If they have it meerly upon Verbal Tradition , have not other men as good ears as the Pope and his Councel ? and therefore ( being as honest ) to be as well credited in such reports : So far have the Romanists been from being faithful keepers of their pretended additional Traditions , that by depraving the Monuments of Antiquity , and by adding a multitude of Legends and forged writings , to advance their own ends , they have done the Church of Christ more wrong then ever they are able to repair : ( as the late ●ing t●uly told the Ma●q● of Worcester in his ( printed ) conference : ) But the vanity and forgery of their pretended Monuments is fully manifested by our James : Cook's Censura Patrum Erasmus , Dan: Blond●llus ( on the by in all his writings , but ) most fully in his Examen Decretalium : so our Dr Jo : Re●g●olds on other parts , and many more have opened their folly . And if it be their office to keep Traditions , why have they been so careless as to lose all the rest of the things which Jesus did which John saith , would fill so many Volumes : and also all the Traditions which themselves suppose Paul to have delivered unwritten to the Thessalonians and others . Shall we believe them Infallible that have already so deceived us ?

And for those that think it of Absolute necessity that the Church have some Judge for final Decision of Controversies about the sence of Scripture ; and that judge it so absurd a thing for every man to be Judge ; and therefore they think we must needs come to Rome for a Judge : 1. I would know whether they speak of ▪ Fundamentals , and such other points as are plain in Scripture ; or of smaller points that are dark ? For the former , what need is there of a Judge ? No Christian denyeth Fundamentals : and Heathens will not stand to the Papall Infallibility . A teacher indeed is necessary for the Ignorant : but not a Judge . It is the vilest doctrine that most ever Rome did forge ▪ that Fundamentals themselves are such to us because they determine them ▪ and that we cannot know them but on their Authority : yea , the Church ( that is , the Pope ) may by his determination , make new Fundamentals . If they were not impudent , this abomination would never have found so many Patrons . They ask us , How we know Fundamentals , and which be they ? I answer , Those things that God hath made the Conditions of salvation . And what if we take in both them and more , that so we may be sure not to miss of them , so we go but to plain and weighty truths , what danger is in that ? 2. Seeing all Christians in the world do hold the fundamentals ( else they are not truly Christians ) why are they not fit deliverers or Judges of them , as well as the Pope ? 3. And for lesser and darker points , by what means is the Pope and his Councel able to determine them , and to decide the Controversie ? If by rational means , what are they ? and why may not as rational men decide it as truly ? 4. Will it not be as hard a Question , who shall judge of the meaning of the Popes Decretals or Canons , where they are doubtfull ? and so in infinitum . I see not but the Councell of Trent speaks as darkly as the Scripture ; and is as hard to be understood . 5. If God leave a point dark and doubtfull , will it not remain so , whatsoever confident men may determine ? 6. If God have left a certain means , and infallible Judge , for determining all controversies , and expounding Scriptures , why then is it not done , but the Church left still in such uncertainties and contentions . As some Anabaptists among us do boast of a power to work Miracles , and yet we can get none of them to shew their power in one ; Just so doth the Church of Rome boast of an Infallibility in deciding of Controversies , and yet they will not infallibly decide them . If they should grow modest and say , they do not determine what is certain in it self ; but what we are to rest in . I answer , Why should we be compelled to profess things uncertain ? If they say , they are not all fit to be decided , and therefore the Church leaves some to mens Liberty ▪ I answer , So Christ thought them not all fit to be decided , and therefore hath left many in doubtfulness ; and is it not as fit we should rest in Christs decision ? and his judgement concerning points fit to be cleared and decided , as in mans ? The palpable mistake of that one Text 2 Pet . 1. 20. ( that no Scripture is of Private Interpretation ) hath misled many men in ●his point . For they think it speaks of the Quality of the Interpreter , ●s if Private men must not interpret it ; when the Text plainly speaks of the Quality of the subject . The true Paraphrase is evidently this [ q . d . Besides the Voice from Heaven , giving Testimony to Christ , we have also in the old Scriptures a sure word of Prophesie testifying of him ( for to him give all the Prophets witness ) whereto ye do well to take heed , as to a light shining in a dark place , &c. But then you must understand this ; That no Prophesie of Christ in the old Testament is of Private interpretation , that is , it is not to be interpreted as speaking only of those private persons who were but Types of Christ , of whom indeed it literally and first speaks : For though it might seem as if the Prophets spoke of themselves , or of the Type only , who was a Private person ; yet indeed it is Christ that the Spirit that spake by them intended : For the Prophesie came not in old time by the Will of man that spoke them , and therefore is not to be interpreted privately of themselves , or what they might seem to intend : but holy men spake as they were moved by the Holy Ghost ; and therefore his meaning must be looked to , and he intended Christ the Antitype ] For example : When David said Psal . 2. Yet will I set my King on my holy hill Zion ; You must not interpret this of David only , a Private person , and but a Type : but of Christ the Publique person and Antitype .

But I must spend no more words here on this kind of men .

LEt me adventure on a few words to the Ministers of the Gospel ; not of advice ( for that was judged presumptuous in my last , though but to the younger ) but of Apologie . Though the Acceptance of this Treatise be far beyond what I expected ; yet some have signified to me their dislike of some things in this second Part , of which I think it my duty to tender them satisfaction .

1. Some say it is a Digression . Answ . And what hurt is that to any man ? I confess it was fitted at first to my own use ( as all the rest was ) and why may it not be useful to some body else ? My business was not to open a Text ; but to help Christians to enjoy the solid comforts which their Religion doth afford : the greatest hinderance whereof , in my observation , is a weak or unsound Belief of the Truth of it . And therefore I still think , that the very main work lyeth in strengthening their Belief . So that I am sure I digressed not from the way that led to my intended end .

2. Others have told me , that I should not have mixed controversie , with such Practical matter . Answ . And some , as wise , tell me , They had rather all were omitted then this . For the Truth must be known before the Goodness will be Desired or Delighted in . It seems to me the ordinary cause of Back sliding , when men either begin at the Affections , or bestow most of their labour there , before they have laid a good foundation in the Understanding . And they are scarce likely to be the longest-winded Christians , nor to die for their Religion , that scarce know why they are Christians . Me thinks it s preposterous for men to bestow ten or twenty years in studying the meaning of Gods word , before they well know , or can prove that it is Gods Word . As the Italians mentioned by Melancthon , that disputed earnestly that Christ was Really in the bread , when they did not well believe that he was in Heaven . If Fundamentals be controverted , it concerns us to be well seen in such Controversies . However , if this be unuseful to any man , if he will but let it alone , it will do him no harm .

3. Some blame me for making so much use of the Argument from Miracles : And withall they think it invalid , except it be apparent Truth which they are brought to confirm . Answ . 1. If it be first known to be Truth , there needs no Miracles to prove it . 2. Do not all our Divines use this Argument from Miracles ? 3. And I do not by using this , hinder any man from producing or using as many more as he can . I no where say , that this is the only Argument . 4. If these men were as wise as they should be , they would take heed of shaking the Christian Cause , and striking at the very root of it , for the maintaining of their Conceits . If they take down the chief Argument which confirms it , what do they less . 5. Search the Scripture , and see , whether this were not the chief Argument , 1. which succeeded then for bringing men to Believe , 2. and which Christ himself laid the greatest weight on , and expected most from . Nathaniel believed upon Christs telling him of his conference at a distance . Joh . 1. 48 , 49. Upon his beginning of Miracles at Cana in Galil●e , he manifested forth his Glory , and his Disciples believed on him , Joh . 2. 11. The Jews therefore enquired for Signs , as that which must confirm any new Revelation to be of God , Joh . 2. 18. & 6. 30. 1 Cor . 1 22. And though Christ blame them for their unreasonable unsatisfied expectations herein , and would not humour them in each particular , that they would sawcily prescribe him , yet still he continued to give them Miracles , as great as they required . Though he would not come down from the Cross to convince them ( for then how should he have suffered for sin ) yet he would Rise again from the dead , which was far greater . They that saw the Miracle of the Loaves , ●aid . This is of a Truth the Prophet that should come into the world , Joh . 6. 14. John ( say they ) did no Miracle : but all that John spake of this man were true : and many Believed on him there , Joh . 10. 41. Many believed when they saw the Miracles which he did , Joh . 2. 23. See also Act. 4. 16. Joh . 6. 2. & 7. 31. & 11. 47. Act. 6. 8. & 8. 6. 13. and Gal. 3. 5. Act. 2. 43. & 4. 30. & 5. 12. & 7. 36 & 14. 3. Heb . 2. 4. And Christ himself saith , If I had not done the works that no man else could do , ye had no sin ( in not believing ) Joh . 15. 24. And therefore he promiseth the Holy Ghost to his Disciples to enable them to do the like , to convince the world , Mar. 16. 17 , 18. Yea , to do greater works then he had done , Joh . 14. 12. And he upbraideth and most terribly threatned the unbelievers that had seen his mighty works , Mat . 11. 20 , 21 , 23. Luk . 10. 13. Yea , the Blaspheming of the power by which he wrought them , ( and his Disciples afterward were to work them ) and ascribing them to the Devil , he maketh the unpardonable sin , Mat . 12. 31 , 32. see also , Mat . 11. 2 , 3 , 4. and 13. 54. and 14. 2. Mar. 6. 2. 14. Joh . 5. 19 , 20. and 7. 3. He tels them , The works that I do , bear witness of me , Joh . 5. 36. and 10. 25. Believe not me ; beleive the works that I do , Joh . 10. 37 , 38. Believe me for the very works sake , Joh . 14. 11. And how did the Apostles preach to convince the world , but partly by telling them of Christs Resurrection ( the greatest of all his Miracles , ) and his other works : and partly by doing Miracles themselves . They tell them , He was approved of God by signs and wonders , Act. 2. 22. and 7. 36. They declared also what Miracles and wonders were wrought by the Apostles , Act. 15. 12. And Paul vindicateth the Credit of his own Apostleship , and so the truth of his Testimony , to the Corinthians , thus , [ Truly the signs of an Apostle were wrought among you in all patience , in signs and wonders and mighty deeds . 2 Cor . 12. 12. The way of bringing men to Believe in those daies is expressed Observe this Text well , and it will help you to answer the Question , [ How know you the Scripture to be the Word of God ? ] Heb . 2. 3 , 4. How shall we escape , if we neglect so great salvation , which at the first began to be spoken by the Lord , and was confirmed to us by them that heard him ( there is sense to the first Receivers , and their Tradition to the next : ) God also bearing them witness both with signs and wonders and divers Miracles ; and gifts of the Holy Ghost according to his will . And who dare question this Witness of God ? And fear fell on them all , and the name of Jesus was magnified , and men converted by the speciall Miracles that Paul did , Act. 19. 11 , 12 , 16 , 17 , 18 , 19. I will say no more to the opposers of the sufficiency of this Argument , but wish them to answer , or learn of that blind man , Joh . 9. 16. Can a man that is a sinner do such Miracles ? We know that God heareth not sinners . Or hear Nicodemus , Joh . 3. 2. We know that thou art a Teacher come from God : for no man can do these Miracles , except God be with him . Naturall Reason shews us , that God being the true , and Mercifull Governor of the World , the course of Nature cannot be altered but by his special appointment ; and that he will never set the seals of his omnipotency to a lye ; nor suffer the last and greatest inducement of Belief to be used to draw men to falshood : For then how deplorate were the Condition of mankind .

Object . But ( you 'l say ) False Prophets may arise and shew signs : and Antichrist shall come with lying wonders . Answ . These are all lying wonders indeed ; seeming to be Miracles , when they are not . Object . But the great question is , How we shall know which are Miracles indeed , when poor Mortals may be so easily deceived by superior powers ? Answ . For the Difference between true Miracles and false , Camero , Prideaux , and most Divines that write of this Argument have handled it , to whom I referr you . I will only say this more ; That We need not be curious in this enquiry : for if any doubt whether Miracles may not be wrought to delude , I would add these Qualifications to that Medium , and thus form the Major Proposition [ That doctrine , or those books which were attested by Apparent , Frequent , uncontrouled Miracles , must needs be of God . ] But such is this , &c. A wonder wrought once or twice may easier deceive , then that which is done one hundred times . A wonder in a Corner may be blazed falsly to be a miracle : But Christ had so many thousand witnesses ( as of the Miracle of the Loaves ) and five hundred at once that saw him after his Resurrection , and the Apostles appealed to whole Churches ( even where they had secret adversaries ) who might easily have disproved them , if it had not been true ; and they spake with tongues before people of many Nations , and it was not one , nor one hundred , but the multitudes of Christians that had one gift or other of this sort , either Miracles specially so called , or healing , or prophecying , or See 1 Cor . 12. from the 1. verse to the 12. And Mark 16. 17. tongues , &c.

But especially no Uncontrouled Miracles shall ever be used to deceive the world . Two ways doth God Controul even the seeming Miracles of deceivers . 1. By doing greater in opposition to them , and so disgracing and confounding them , and the Authors , and the Cause ; so God did by the Magicians in Egypt ; by the Exorcists in Act. 19. and by Simon Magus , as Church Hystory tels us . In this Case , it is no disparagement to Gods Mercy or Faithfulness to let men work false wonders ; for he doth but make them the occasion of his Triumph ; that the Victory of Truth may be more eminent , and mens faith more confirmed . 2. Also by some clear and undoubted Truth ( either known to Common Reason , or by former Scriptures ) doth God oft Controul deceiving wonders . For if they are used to Attest an undoubted Falshood , then the former established Truth contradicting them , is sufficient controulment . So that as God will never set his own proper seal of a true Miracle to an untruth , so neither will he suffer a seeming Miracle to go uncontroul●d when it may endanger the faith and safety of mankind . Nor can it be shewn that ever he did otherwise , whereas the Miracles of Christ and his Disciples were uncontrouled , Frequent , Numerous , Apparent , Prevalent and Triumphant .

Object . Then if Miracles be wrought now , they will inferr a New Scripture . Answ . No such matter . They will prove the Testimony to be Divine , where it is certain that they are wrought to confirm any Testimony ; but no more . God may work them without man , to stir up mens hearts , and rowse them to Repentance , Vide Suar●z de fide Disput . 4 ▪ Sect . 3. §. 10. any new Testimony . Or he may enable man to work them for attestation of f●rmerly revealed Truth .

Object . But wick●d men may do Miracles . Answ . But not when they pl●●se ▪ nor for what they please , but as God pleases . Wicked men may be Witnesses of the Truth of God .

I conclu●e with this Argument . That which was the great Argument used by Christ and his Apostles to win the world to Believe , should be the Great Argument now for every man to use to that end with himself and others . But that was this from Miracles ; therefore , &c.

4. The same men that make this exception , are offended that I overpass some other Arguments , which are taken to be the chiefest : as Scrip●ure Efficacy , and the witness of the Holy Ghost to the Consciences of Beli●vers .

Answ . 1. Why should I be tyed to do that which so many have done already ? 2. I never intended the full h●ndling of the point , but two or three Arguments to strengthen t●e weak . And may I not choose which thought fittest , as long as I hinder no man to use what other he please ? 3. The Efficacy is either on the Understanding , or on the Will and Affections . If on the Understanding ▪ then it is the Belief of Scripture truth which is thus effected : and so the Argument should run thus : whatsoever is so effectuall as to perswade men of its Truth or Divinity , that is True or Divine ; but the Scripture is such , &c. I need not speak of the absurdity of the Major . Lege Rob. Baronium Apolog . Tract . 9. punct . 6. Assert . 3. pag ▪ 729. 730. plenissimè . Or if the Efficacy be on the Will and Affections , then it presupposeth that it is first Believed to be True . For nothing works on the Will , but by means of the Understanding . But I neither dare , nor need to shew the weakness of such Arguments , the Papists have done too much in it , as their writings generally will shew you . See Vane , Cressye , Richworths Dialogues , Martin , Stapleton ; and most run that way .

4. Vide Doctiss . Rob. Baronium Apodix . ad Jes . Turnebullum ● pag . 626. ad 729. & Tract . 9. pag . 2. pag . 696. & pag . 733. Maximopere damnamus illos qui , &c. Vide etiam V●gam , lib . 9. de Justif . c . 47. Greg . Valent . To . 3. Disp . 1. Quaest. 1. punct . 1. §. 5. Et Suarez Disp . 3. de fide , §. 3. Et Contr . Vid . Stapleton . Controv . Relect . 4. qu . 3. Art. 2. R●sp . ad Arg. 1. Et in defen● . authorit . Eccles . lib . 3. cap . 12. §. 11. Malder in 2. 2. qu . 1. Art. 1. §. 8 ▪ Mel . Canu . lib . 2. de loc . cap . 8. And for the Testimony of the Spirit , it consisteth , first , in its Testimony by the Miracles which it enabled the Apostles to effect for the sealing of their doctrine ; 2. And in the Sanctifying Illumination of our understandings to see that which is Objectively Revealed . So that this Testimony is the efficient and not objective Cause of our Belief , in this later sence . If men should judge of the Canon of Scripture , by the immediate Testimony of the Spirit , as if this were some Exterior Revealer of what is Divinely inspired , we should then have as great variety of Canons almost as of persons . Men talk of this in meer Disputes ; but I never knew the man that would undertake to determine of the Canon by retiring into his heart , and consulting meerly with the Spirit within him .

5. Another great exception of the same men , is , That I seek to satisfie Reason so much , of the Scriptures Authority : And the Reasons which they they urge against my Reasoning are these two . 1. It is too neer the Socinian way . Answ . Socinians will believe nothing , without Reason or Evidence from the Nature of the Thing Revealed : that is , They Believe nothing at all , as Certain : For if the Thing be Evident , it is ( as such ) the Object of Knowledge , and not of Belief . I will Believe any thing in the world which I know certainly that God speaks or Revealeth : Though the Thing in it self seem never so unreasonable . For I have Reason to Believe ( or rather to Know ) that All is True which God Revealeth , how improbable soever to flesh and blood . Is it not a shame that Learned men should charge this very Opinion in Chillingworth , Dr. Hammon , and others , as Read Videlius his Rationale Theolog . against Veronius , and throughout , how far Reason and Natural Principles may be used in Disputes of Divinity . guilty of Socinianism ? and thereby , 1. Make the Papists brag , that we cannot confute them , but on Socinian Principles . 2. And make young Schollars through prejudice turn off from the true ways of defending Scripture Authority ; to the great wrong : 1 of their own souls , 2. and of their people , 3. and of the Protestant , 4. and Christian Cause . 3. And how could all the Wits in the World do more to advance Socinianism then these men do ? by making men believe , that only the Socinians have Reason for their Religion : Which if it were true , ( as nothing less ) who would not turn to them ? 4. And what more can be done to the disgrace , and ruin of Christianity , then to make the world believe that we have no reason for it ? Nor are able to prove it true against an Adversary ? What would these men do , if they lived among Christs Enemies , and were challenged to defend their Religion , or prove it true ? Would they say ( as they do to me , ) I will Believe and not Dispute ? Christs Cause then would be little beholden to them . And how would they Preach for the Conversion of Infidels ? if they had not Reason to give them for what they perswade them to ? How will they Try the spirits , and Try all things , and hold fast that which is good , but by Discourse ? But it seems these men themselves have more Reason for their believing in Christ , then in Mahomet or Antichrist . They are good Christians and Teachers that while !

But the great Argument is this , They say ( and great ones write so ) that the Divine Authority of Scripture is Principium indemonstrabile : a principle not to be Proved , but Believed : for no Science proves its Principles .

To which I Answ . 1. When our R. Baronius , and others do affirm it to be Principium indemonstrabile , it is not as if it were not at all demonstrable ; but that it is not demonstrabile per aliam Revelationem ; But they acknowledge that it contains in it those Caracters of the Divine Authority which by Reason or Discourse may be discerned . 2. It is therefore improper to say it is Credendum ▪ a thing to be believed first , and directly that these Books are Gods Word ; seeing it is ( by consequence ) confessed , that it is a Point to be Known by the foresaid Evidence ; therefore not first to be believed . 3. And otherwise they contradict themselves , when they bestow whole Volumes to ●rove , that , It is part of the formal object of Faith ( which answers the Cur Credis ? ) and yet to affirm it to be principium primo Credendum , which makes it the material Object of Faith ; For in this sence it cannot be both , as I shall shew . 4. How the Divine Authority of Scripture is the Principium Religionis Christianae , and how not , would hold a long debate of it self . Our R. Baronius himself saith , that [ when we say all Christians should resolve their Faith into the Divine and Canonical Authority of Scripture , they do not mean that this is the only way of resolving Faith ; as if no other way were possible , or available to salvation ; but only that this way is the most convenient , profitable and certain ; yea , and is necessary too in those Churches , where the Scriptures are known . Apologia adv . Turnebul . Tract . 1. c . 2. obs ▪ 1. p. 46. ] Which words shew , how far Scripture is a Principium . 5. As Theologie , Christianity , and all Religion do presuppose Reason , ( as all Morality presupposeth Naturality so it is evident that some of the Principles of Religion , or of Christianity must be first proved by Reason . And so we may compare it to those inferior Sciences , whose Principles must be proved by superior Sciences ▪ though not by the same Science . Though Scripture in point of excellency should not be said to be inferior to Reason , yet in point of Order it may ; as still pre-requiring or pre supposing Reason . As the form is after the matter , and the habit after the faculty . 6. Those Characters of Divine Authority which Divines mention , may ( at least ) some of them , be demonstrated to others ( as Prophesies fulfilled , ( which is Miraculous oft ) and all to our selves : Therefore the Scripture-Authority is not an Indemonstrable Principle . 7. The very being of all Belief lyeth in this , that it be an Assent to the Truth of an Enunciation , on the credit of the Testifier or Revealer . Now if we must first Believe Scripture to be Gods Word ( and not Know it ) then we must Believe it on the credit of the Revealer . And then it is by some other Revelation , or by it self . If by some other , then how know I that other Revelation to be of God ? and so in infinitum . But if I believe it to be of God , because it revealeth it self to be so ( as our Divines Vid . Baron . Tract . 9. per totum . say ; ) then this self-Revelation is , 1. either by way of proper Testimony , or 2. by Objective Evidence , to be discerned by Reason . If the former ( which must be said , or it cannot be the material object of Faith ) then either I must beleive every Book that affirms it self to be Divine , or else I must have some Reason to Believe this so affirming of it self more then others . And these Reasons will be things Known and not Believed . 2. But if the later ( by Objective Evidence ) ( Authoritatem Scripturae duplici modo Deus apud nos contestatur . 1 In eo quod eandem ornavit notandis qualitatibus & praerogativis supra omnia humana Scripta . 2. In eo quod omnium suorum corda Spiritu suo afficit ut agnoscant veritatem suam in Scriptis illis micantem . Rivet . Catholic . Orthodox . in Tractat primo . Q●aest . 12 pag . 131. Col. 2. which is it that Divines generally say ) then why do they not observe , that this is to unsay what was said , and to say plainly , that it is a thing to be Known , and not strictly Believed , that this is Gods Revelation ? Things evident are the Objects of Knowledge : Things Testified are the Objects of Faith ( as Testified . )

8. Yet I confess , That when we first Know this or that be a Divine Testimony , we may in a second place Believe it . For it is Revealed in Scripture ; [ Thus saith the Lord , &c. ] And so the same thing may be , and is the object of Knowledge and of Belief . But it must ( in the rational order ) be Known first , and not Believed first . For else ( as is said ) I should Believe every writing so affirming it self Divine ; or else Believe the affirmation of this without Evidence and Reason . 9. And indeed what else can be the meaning of our Divines , when they tell us , that all faith is resolved into the credit or Authority of the Testifier and Revealer ? And as our Baronius , Apol . cont . Turnebul . Tract 3. § . 3. cap . 4. p. 108. saith , [ Faith dependeth on two Principles , which must necessarily be foreknown , that a thing may be believed on ones Authority ] Suarez rightly observeth , disp . 2. de . Fide , Sect . 4. § . 5 & disp . 3. Sect . 12. § . 1. One is , that [ the party doth speak this , ] The other is , that [ he is one worthy to be Believed . ] Mark it , he saith These two must be foreknown , and not forebelieved . ( Though I know what he and others say , to make it both the objectum formale & materiale in several respects : but that can be but secondarily as I said . ) As for their similitude from the Sun , which Reveals it self and other things : besides that objects of sense , and of Reason much differ in this , and similitudes prove nothing : In a sound sence I grant the thing inferred by it : To wit , that Scripture revealeth particular Truths to Belief , by way of Divine Testimony or Affirmation : But it revealeth it self to be Gods Testimony first to Knowledge by its own Characters or Excellencies ( seconded by the external Testimony of Miracles ; ) And then 2. by Testification to Belief . Learned Hooker , Eccles . Polit . li. 2 & 3. hath shewed , that it is not first to be Believed that [ Scripture is Gods Word , ] but to be proved by Reason ; which he affirmeth , is not very difficult demonstratively to do . I dare stay no longer on this ( referring the more exact discussion to some fitter place ; ) only , If Scripture cannot be proved to be Gods Word by reason ; 1. Why do all our Divines in their Common-Places bring Reasons to prove it ? 2. How will they deal with Pagans and Enemies ? Object . But they still tell you [ the Spirit is only sufficient , when all Reasons are brought . ] Answ . 1. That s to remove the Question . Or when the Question is of the Objective sufficiency , they answer of the Efficient , rectifying and elevating the Faculty . 2. Who knows not that a man may Believe or Know the Scripture to be Gods Word , without any more then a common help of the Spirit . The Devils and Damned believe or know it ; and so doth many an ungodly man here . But a saving Knowledge or Belief doth indeed require a special grace of the Spirit .

In a word , If Reason were of no more use here then some make it , as it were in vain to preach or writ● ▪ ●n this point ( for Christianity ; ) So it would follow that he that is mad or drunk ▪ or an Infant , ( if not a brute ) were the fitttest to make a Christian ; which is so vile an imagination , that I dare say , He that hath the best and rightest Reason , and by Consideration makes the most use of it , is the best Christian , and doth God best service : And that all sin is on the contrary , for want of Right Reason , and the using of it by consideration . But me thinks , I should not need to plead for Reason , till beasts can speak and plead against me ! But yet I must tell you , if you heard the Accusation ▪ you would excuse my Apology .

If none but the Ignorant be an Enemy to Knowledge , sure none but the unreasonable is an enemy to Reason .