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upon verbal tradition, have not other men as good ears as the pope and his council; and, therefore, being as honest, to be as well credited in such reports? And if it be their office to keep traditions,d have they been so careless as to lose all the rest of the things which Jesus did, which John saith will fill so many volumes; and also 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 sense 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 smaller points that are dark: for the former, what need is there of a judge? No Christian denieth fundamentals, and heathens will not stand to the papal infallibility. A teacher, indeed, is necessary for the ignorant, but not a judge. It is the vilest doctrine that almost 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 which 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 that? 2. Seeing all Christians in the world do hold the fundamentals (else they are not truly Christians), why are they not fit deciders or judges of them, as well as the pope? 3. And for lesser and darker points, by what means is the pope

d 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 than ever they are able to repair; as the late King truly told the Marquis of Worcester in his printed conference. But the vanity and forgery of their pretended monuments is fully manifested by our Dr, James, and Cook's 'Censura Patrum,' Erasmus, Davenant, Blondellus, (on the by, in all his writings,) but most fully in his Examen Decretalem ;' so our Dr. J. Reynolds, on other parts; and many more have opened their folly.

and his council able to determine them, and to decide the controversy? If by any 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 pope's decretals or canons, where they are doubtful? and so in infinitum. I see not but the council of Trent speaks as darkly as the Scripture, and is as hard to be understood. 5. If God leave a point dark and doubtful, 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 show their power in one; just so doth the church of Rome boast of an infallibility in deciding of controversies, yet they will not infallibly decide them. If they should grow modest, and say, they do not determine what is certain in itself, but what we are to rest in; 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 that we should rest in Christ's decision, and his judgment concerning points, fit to be cleared and decided, as in man's? The palpable mistake of that one text, 2 Pet. i. 20, that no scripture is of private interpretation, hath misled many men in this point; for they think it speaks of the quality of the interpreter, as 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 prophecy testifying of him (for to him give all the prophets witness), whereunto ye do well to take heed, as to a light shining in a dark place, &c. But then you must understand this, that no prophecy 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 prophecy 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 spoke as they were moved by

the Holy Ghost: and therefore his meaning must be looked to, and he intended Christ the antitype. For example, David said, "Yet will I set my King on my holy hill of Zion." (Psal. ii.) You must not interpret this of David only, a private person and but a type; but of Christ the public person, and antitype.

But I must spend no more words here on this kind of manner. 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 apology. 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 somebody 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 lieth 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 controversy with such practical matter. Answ. And some, as wise, tell me they had rather all were omitted than this. For the truth must be known before the goodness will be desired or delighted in. It seems to me the ordinary cause of backsliding, 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. Methinks it is preposterous for men to bestow ten or twenty years in studying the meaning of God's word, before they well know or can prove that it is God's 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, withal, 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 need 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 nowhere 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. 5. If they take down the chief arguments which confirm it, what do they less? 6. 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 believing upon Christ's telling him of his conference at a distance. (John ii. 48, 49.) Upon his beginning of miracles at Cana, in Galilee, he manifested forth his glory, and his disciples believed on him. (John ii. 11.) The Jews, therefore, inquired for signs, as that which must confirm any new revelation to be of God. (John ii. 18, and vi. 30; 1 Cor. i. 22.) And though Christ blame them for their unreasonable, unsatisfied expectations herein, and would not humour them in each particular, that they would saucily 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 sufferred for sin?) yet he would rise again from the dead, which was far greater. They that saw the miracle of the loaves, said, "This is of a truth the prophet that should come into the world," (John vi. 14.) "John," say they, "did no miracle; but all that John spake of this man was true: and many believed on him there." (John x. 41.) "Many believed when they saw the miracles which he did." (John ii. 23. See also Acts iv. 16; John vi. 2, vii. 31, xi. 47; Acts vi. 8, and viii. 6, 13; Gal. iii. 5; Acts ii. 43; iv. 30, v. 12; vii. 36, xiv. 3; Heb. ii. 4.) And Christ himself saith, " If I had not done the works that no man else could do, ye had had no sin in not believing." (John xv.24.) And therefore he promiseth the Holy Ghost to his disciples, to enable them to do the like to convince the world. (Mark xvi. 17, 18.) Yea, to do greater works than he has done. (John xiv 12.) And he upbraideth, and most terribly threateneth the unbelievers that had seen his mighty works. (Matt. xi. 20, 21, 23; Luke x. 13.) Yea, the blaspheming of the power by which he wrought them, and his disciples afterwards were to work them, and ascribing them to the devil, he maketh the unpardonable sin.

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(Matt. xii. 31, 32) See also Matt. xi. 24, xiii. 54, and xiv. 2; Mark vi. 2, 14; John v. 19, 20, and vii. 3.) He tells them, "The works that I do, bear witness of me." (John v. 36, and 10, 25.) Believe not me, believe the works that I do." (John x. 37, 38.) "Believe me for the very works' sake." (John xiv. 11.) And how did the apostles preach to convince the world; but partly by telling them of Christ's 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. (Acts ii. 22, and vii. 36.) They declared also what miracles and wonders were wrought by the apostles. (Acts xv. 12.) And Paul vindicated 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. xii. 12.) The way of bringing men to believe in those days, is thus expressed, "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?" (Heb.ii.3,4.) There is sense to the first receivers, and then 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 special miracles that Paul did. (Acts xix. 11, 12, 16-19.) 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, (John ix. 16;) Can a man that is a sinner do such miracles? We know that God heareth not sinners. Or, hear Nicodemus, We know thou art a teacher come from God, for no man can do these miracles, except God be with him; John iii. 2. Natural reason shows us, that God being the true and merciful Governor of the world, the course of nature cannot be altered, but by his special appointment, and that he will never set the seal of his omnipotency to a lie; nor suffer the last and greatest inducement of belief, to be used to draw men to falsehood: for then how deplorate were the condition of mankind!

Object. But you will say, False prophets may arise and showsigns. And antichrist shall come with lying wonders. Answ.

• Observe this text well, and it will help you to answer the question, How know you the Scripture to be the word of God?

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