To the Honest Hearted Reader

The two great pillars upon which the kingdom of Satan is erected, and by which it is upheld, are ignorance and error. And the two great pillars which support the kingdom of Christ, are knowledge and truth. Therefore our blessed Saviour resolving to subvert the kingdom of Satan among the Gentiles, tells the Apostle in his first Commission, that he was about to send him to open their eyes (namely their understanding) by the preaching and knowledge of the Gospel, and to turn them from darkness to light, from natural blindness and worldly ignorance, to the right and true knowledge of God. This is the first step of our manumission from that spiritual thralldom. The understanding is the guide, and pilot of the whole man. It is that faculty which sits at the helm of the soul. But as the most skillful pilot may mistake his course in the dark, so may the understanding when it wants the light of knowledge. This is an accomplishment so desirable, that the Devil knew not a more alluring bait to tempt our first parents in Paradise, 'You shall be as Gods,' says he, 'knowing good and evil.' When the Lord had referred it to Solomon's choice, what to choose, he chose wisdom and knowledge. When once the Devil understood, that by the preaching of the Gospel, his kingdom was ruined, he invents two new stratagems to overthrow religion, even in the infancy and beginning of it, to wit persecution and heresy. Open persecution began in Nero, a very imp and graft of the Devil. When this Hirricano, and many others of that kind were past, and when the churches of Christ were once at rest, he sends in a deluge of Arianism, which in a short time so prodigiously spread, and over-ran the Christian world, that it seemed to carry all before it, an assault, that did not strike at the uppermost boughs of religion, but at the root and being of Christianity. But this second proved more sad than the first; for, where persecution kills one thousand, heresy kills ten thousand. The one is the wild-boar of the forest, the other is the little fox, that eats up the grapes of the Lord's vineyard. The one kills the bodies of men and women, the other poisons the souls of Christians.

In times of greater light, as these and former times have been reputed to be, Satan comes not abroad usually to deceive with his gross forgeries, and cloven foot: for every one almost would discern his haltings, but with more mystical, yet strong delusions, and invincible chains of darkness, wherewith he binds his captives the faster to the judgment of the great day. And therefore the watchword given in the bright and shining times of the Apostles was to try the spirits, and believe not every spirit, and take heed of spirits, who indeed were only fleshly and corrupt men yet called spirits, because they pretended to have much of the Spirit, and their doctrine seemed only to advance the Spirit, the fittest and fairest cobwebs to deceive and inveigle the world in these discerning times, that possibly could be spun out of the poisonous bowels of corrupt and fleshly men: for heresy is a work of the flesh.

The times are now come, wherein by the refined mystical divinity of the old monks, all the ordinances of Christ in the New Testament are allegorized and spiritualized out of the world. They reject the outward word, because of an inward teaching. They reject the outward baptism, because of the inward baptism. They reject the Lord's Supper, because of the spiritual bread from heaven the Lord Jesus. They abolish the outward Sabbath, because of a spiritual and inward Sabbath of rest in the bosom of Christ. This is very consistent with the observing the outward Sabbath. But they wickedly sever, and separate what God has joined together.

But as to what relates to the present treatise, I am not ignorant, that many eminent and learned divines, far beyond whatever I could profess, have beaten this path, and travelled round the world of polemic divinity. But their writings being so voluminous and large, that he who desires to have a full sight at one look of the chief controversies, can no more have it, than a man from the peak of Tenerife, can get a clear sight of the whole globe of the earth. Which things, though they be principally worth the knowing, nevertheless, for so much as their number, and variety are an impediment to themselves, and the multiplicity of matter, makes the mind abruptly flit from one thing to another. Therefore I have imitated geographers, who after they have surveyed the whole globe of the earth, draw universal descriptions thereof, and comprehend the whole image of that great terraqueous body within a narrow circumference of a card or map. In so doing, I may perhaps contribute somewhat towards the satisfaction of some, who neither can nor are able, to trace the wearisome footsteps, of those eminent divines, who have written fully.

This treatise being historical, none can expect, but I must have consulted others, and gleaned off their writings what things were needful. I cannot here, as in writing philosophy, or any such like science, set up new theorems, or axioms, which have not been heard of before. This were to make a new religion, a new system, and body of divinity, such as some giddy-headed heretics are thinking upon. I must confine myself to the good old way, and follow the beaten path-road, wherein men of sound principles have walked before me.

This book is not designed for men of knowledge and learning, who are more conversant in such matters than I am, but for the unlearned and new beginners, who need to be instructed with the sound principles of the true Protestant religion.

I hope none will think I have done amiss in mentioning so many religions, which had been better unnamed (some may think) than named. This might have some weight, if there were no more religions in the world at this time, but one only, to wit, the true Protestant religion. But seeing I cannot name so many here, as there are this day owned and professed in the Christian Church, I cannot be to blame.

This book will be useful for understanding the Confession, and knowing the design of it. For how many read it, and commend it, that never knew the nature of it. Though there be a multiplicity of questions, and many in number, yet all of them to my best remembrance, are taken word by word out of the Confession. The answers are by yes, or no. To which are subjoined immediately the proofs of the Confession. These words which are often repeated, 'Well then, do not the Papists err,' are nothing else but sure conclusions drawn from two manifest propositions.

The design of this Treatise is good. The method is plain and easy. The order of the questions follow the order of the purposes in the Confession. The probations are such as are made use of in the Confession, and by the orthodox divines, against the adversaries. They are either the very words of the Scripture in its terms, or such as by good and necessary consequence are drawn from the Scripture. They pass reckoning for number. Let no man blame me for speaking somewhat for the truth, because another man has spoken better. If I have said little in defense of it, I am sure I have said nothing against it; as the Apostle says, We can do nothing against the truth, but for it. If I cannot please all men, I shall endeavour at least to please some. And if I can please none, I shall not displease myself. I hope my friends will censure favourably, if my enemies censure maliciously. I expect as many adversaries of one sort, and of another upon my top, as a travelling man has midges and wasps about his head in a warm summer evening. There are escapes in authors, whose knowledge is far beyond anything I can profess. No marvel then, if a malicious critic, like a viper from the fire of contention fasten upon a man's hand. For the author being intent upon all, cannot lay out his whole industry upon every line, which a snarling cur will bark at. I shall take it as a favour to have learned and judicious men to censure me. Reprove one (says Solomon) that has understanding, and he will understand knowledge. Some perhaps may look awry upon me, because I have meddled with some ticklish questions, and been too positive in my judgment. If any such questions are, they have occurred to me in the road, which I could not pass by, without a salutation. But as all of them have been weighed in the balance of the Sanctuary, so these likewise, which some may call ticklish. I durst not for a world have been positive, if I had not judged them consonant to truth. Therefore let all men, whatever persuasions they be of, judge charitably: for I have said nothing upon the account of [reconstructed: fear] or favour, nor anything which may cause division or offence. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words, and fair speeches deceive the hearts of the simple (Romans 16:18). But I wish all who profess themselves to own the true Protestant Religion, were owning the sound principles of the Confession, and were suitable and consequential to them in their opinions and practices, and had not given too just cause and occasion to others to reproach all honest hearted men, as being of seditious and disloyal principles.

It is probable, I may be less noticed by the common adversaries, than by some who are so vain that they glory in injuring the merit of a book. For as a gentleman of great parts and learning says well in his reflections upon one of his late pieces, the meanest rogue may burn a city, or kill a hero, whereas he could never have built the one, or equaled the other.

As the method is plain and easy, so is the style. I use only the common and plain arguments. Some perhaps might have expected a dilution, or answering of the adversaries' reasons. It is hard to propose them to their palate. They complain their arguments are enervate and clipped. Neither is it expedient to bring forth from the devil's armory and magazine his fiery darts. In confuting the adversaries, I use no worse language than Do not they err. Sometimes I treat the Quakers with such language, as they use against others. Though they look like lambs, yet gall them but a little, and you will find them express the malcontent and passion of their heart. And as Cacus spouted fire against Hercules, who pursued him as a thief, so will they against all who pursue them as heretics.

In 1662, I published a little book entitled Tyrocinia Mathematica, for the use of my scholars and young students, which was dedicated to that great hero, John Duke of Lauderdale. In 1669, I had a large book printed in Holland dedicated to the Earl of Winton. In the year 1672, a third was published, entitled the Hydrostaticks. Though some endeavoured to ruin the reputation of my writings at home, yet they were not able to do it abroad. But lest this piece may meet with the like welcome into the world, I shall beg liberty to cite one passage of a letter from a most intelligent gentleman, in vindication of that book entitled Ars Nova and Magna, against which so many [reconstructed: flat] contradictions were uttered, which the other two likewise met with.

Ostend, October 10, 1670. I must not forget to tell you a passage about your late piece. When we were at Breda, we had occasion to see Colonel Lauther, who fell to lamenting that Scots spirits were not encouraged. And told he had seen a book lately published by one Sinclar, whereof he had a great esteem, and that many others as well as he esteemed it highly. For example, he told of a Dutchman who is one of the French Virtuosi, that said he had seen nothing on that subject comparable to it; and it was esteemed so in France. If you have any other thing to publish, I pray you hasten it, for it will not want acceptance. This testimony was confirmed afterwards by that famous virtuoso and mathematician, Christopher Sturmius, a German, in his book entitled Collegium Curiosum, which some here have seen. He has gone through the book diligently, and gleaned the finest purposes in it, and sent them abroad, not as his own inventions, but as mine, which he would never have done, if the experiments had been all of them either untruths and lies, or not new, and unheard of. This testimony from a stranger vindicates sufficiently. The rest of my writings are likewise commended by Mr. Boile, Sir [reconstructed: Francis] Hales, Doctor Glanvil, and others, men of eminent skill and knowledge in such matters, as I treat of.

In going through this book, you will find the Papists confuted upon seventy-four several heads. The Quakers upon thirty-two. The Socinians upon forty-seven. The Lutherans upon thirteen. The Antinomians upon as many. The Anabaptists upon thirty-two. The Arminians upon twenty-seven. The rest are confuted, some upon fewer; some upon more heads; and that only according to their chief and grand errors. For a man to confute all and every one of their false and absurd tenets, would be a task, like the cleansing of Augeas King of Elis his oxstall, which none but Hercules was able to do. Neither would it be worth the while, seeing by the confutation of those mentioned, you may the more easily confute the rest. If any be too curious to inquire, why the author has touched so many controversies in religion, and yet has meddled nothing with the great controversy of the time. I answer, I had been both officious and impertinent to have touched matters, which lay not in my way. For in all the Confession, which is the only road I walk in, there is not one word or syllable of the one government, or of the other.

The book for paper and character may compare with many from abroad. The printer, a person of special skill, has done his duty sufficiently in correcting; so that I find it needless to prefix or subjoin errata corrigenda. If there be any literal faults, which the most skillful author, and best of printers cannot prevent, let the reader impute them only to invincible necessity.

Our good Lord, whose prerogative it is to teach, to profit, bless this little book, that it may be to you as a light shining in a dark place, until the day dawns and the day star arises in your heart, that thereby you may grow in grace, and in the knowledge of our Lord and Savior Jesus Christ.