More reasons for the Christian religion and no reason against it, or, A second appendix to the Reasons of the Christian religion being I. an answer to a letter from an unknown person charging the Holy Scriptures with contradictions, II. some animadversions on a tractate De Veritate, written by ... Edward Herbert, Baron of Cherbury ... / by Richard Baxter.

SIR,

I Was right glad, when I first heard that you had written, and put to Print, a Book of the Rea∣sons of the Christian Religion; and I did immediately buy the Book, hoping that in the Reading and Perusing of it, I might have re∣ceived satisfaction as to any doubt or scruple, and an answer satisfactory to all Objections, that in Reason may be raised against the Grounds of the said Christian Religion; because I did think you to be as able to say and write as much as any man in that thing, having as I thought studied it as much as any that I had heard of; but in the reading and perusing it, I contrary to my expectation found it to be short of giving me satisfaction.

For the greatest occasion of any doubt or scruple in any thing tending or relating to the Christian Religion that I at any time had or have, were from that variousness and contrariety,

if not contradictions, which are, or at least seem to be, in the writings of the Apostles and Evangelists and other Books received for Scripture.

But you in answer to that Objecti∣on, page 412. say, Nothing but igno∣rance maketh men think so; under∣stand once the true meaning, and al∣low for the errors of Printers, Tran∣scribers, and Translators; and there will no such thing be found.

But you neither tell me which are those errors, nor yet how I may know them.

1. Therefore I humbly pray you (in writing) to tell me, whether that which is written in the first Chapter of Matthews Gospel, verse 8, 9. where Matthew writes, that Joram begat O∣zias and Ozias begat Joatham, be any error of the Transcribers, Translators or Printers, or the contrary to it, which is written in the second book of the Kings, and in the books of the Chro∣nicles; if not, how may they be un∣derstood, for in those books it is writ∣ten that Joram was Father to Ahaziah, and Ahaziah was Father to Joash, and Joash was Father to Amaziah, and A∣maziah

was Father to Azariah, and A zariah was Father to Joatham; by the account of which Books, there is a∣bove an hundred Years between the death of Joram the son of Jehosaphat, and Joatham,

2. And Secondly, Whether that which is written by Luke in his Gos∣pel, Chapter 24. vers. 9, 10. 22, 23. where Luke writes, that Mary Mag∣dalen and other Women, told the Dis∣ciples, that they had seen a Vision of Angels, which said, that Jesus was risen from the dead, and was alive; whether this be any error of the Tran∣scribers, Translators and Printers, or any of them; or the Contrary which is written by St. John in his Gospel, for he writes Chap. 20. verse 2. That Mary Magdalen told two of the Dis∣ciples, and said to them, They (I sup∣pose meaning the Adversaries) have taken away the Lord out of the Sepul∣cher, and we know not where they have laid him.

If not how may I understand them to be both true Testimonies or Re∣ports, for it seemeth by Luke, ver. 11, 12. and 23, 24. of his 24. Chapter,

that Mary and the other Women had told those things of their seeing the Angels, which said that Jesus was risen and alive, before that Peter ran or went to the Sepulcher.

3. And Thirdly, Whether that which is written by Matthew, in the 28th. Chapter of his Gospel, that the Angel said to Mary Magdalen and the other Mary, fear not ye, for I know that ye seek Jesus which was Crucifi∣ed, he is not here, for he is risen, as he said, Come see the place where the Lord lay, and go quickly and tell his Disciples that he is risen from the dead, and behold he goeth before you into Galilee, there shall you see him, so I have told you,

And they departed quickly from the Sepulcher with fear and great joy, and did run to bring his Disciples word, and as they went to tell his Dis∣ciples, behold Jesus met them, see Mat. 28. 1, 5, 6, 7, 8, 9. v.

Whether I say was this which is written in St. Matthews Gospel, that I have here Transcribed, said to the Women, and that the Women re∣turned from the Sepulcher to tell the

Disciples, before that Mary M••gda∣len said to him that she supposed to be the Gardiner, If thou hast born him hence, tell me where thou hast laid him, and I will take him away, John 20. 15. or whether there be any error of Transcribers, Translators or Printers in those Texts; if not, how may I understand them to be true re∣ports.

Sir, I shall trouble you with no more but these few places which I have pro∣posed in three Questions or Particulars, although there are several other Texts, that I do not understand how they may be reconciled, but if you shall by strength of Argument Grounded upon sound Reason, make appear that it was nothing but Ignorance hath made me to think that those Testi∣monies agree not, but are contrary one to the other; and that they may be so understood as that no such thing will appear in them, then I shall be ready and will with you conclude and say so too, and for the future suppose that other places of those books which are received for Scripture, as seem to be contrary to one another, may be

Reconciled, though I do not under∣stand how;

But on the contrary, if you do not endeavour by such sound and plain Arguments to make it appear that these Texts here Transcribed by me, may be understood so as that no con∣tradiction is in them.

I must think that it was nothing but Ignorance that made you say that which you have said, in answer to that and some other objections,

Therefore I humbly and earnestly pray and beseech you, both in defence of your own writings as also in de∣fence of those Books in which you say you think that no one error or contra∣diction in any matter can be proved, to make it appear in truth and plain∣ness.

If you judge I have erred from the truth, I hope you will endeavour to to convert me from the error of my way, if any such be; which if you shall do, no doubt but it will be a good work, see James 5. ult.

Sir, It is your advice, that in such kind of Scruples, the doubtful should apply himself for satisfaction to some

Minister; therefore do I write to you, and if you shall not give me a gentle and plain Answer, I shall be discourag∣ed to make my Scruples known to any other; therefore in expectation of your plain Answer, I Remain

Your Loving Friend in the Bond of Peace.

SIR,

TWo sorts of persons use to trouble me and others, with their Objections against the Christian Religion. First, Some Papists, who profess to believe it, but in designe do act the part of Infidels, that they may loose men from all Religion, in hope to bring them over to theirs, when they have taken them off all other. For he that can make another man believe that he was hitherto totally misled is likest to become the Master of his Faith: For men are apt to think that none can so easily and certainly shew them the truth, as he that hath shewed them their error. And when men once think that according to the Grounds of the Reformed Churches, they can have no certainty of Faith, they will the easilier be brought to the way of those men, who promise them that certainty which they make them believe that others want.

Secondly, The other sort are Infi¦dels, who of late are grown numerous and audacious, and look so big and speak so lowd, as to acquaint us that it is not they that are silenced (in their speaking place) nor driven five miles from every City and Corporation.

Which sort you are of, I know not: I read your name, and that you are a Sojourner; but finding that you write not as a tender Doubter, who desireth to be concealed, but as a Confident gain-sayer of the Christian Verity, and not knowing how safely to send a Let∣ter to the place where you say you so∣journ, I have thought that it will be most pleasing to you to come to you by the same way, as the book did which you except against (which was written upon the provocation of a paper Scattered among the Schollars of Oxford, when the Oxford Oath and Act were made in the time of the great Plague, as by one that was un∣satisfied in the Grounds of Christiani∣ty; but I strongly suspected was writ∣ten by a Papist, it was made so suit∣able to their designs.)

In two things you have not dealt

righteously and ingeniously with me.

1. In that you have not answered the Grounded Proofs of the Christian Verity which I have laid down, but nibble at the Answer to some Objecti∣ons, which is not the way of a Lover of the truth.

2. In that you take no notice of, or make no answer to, the second part of my answer to that same objection, about supposed Contradictions in the Scri∣ptures; where I shewed you at large, that if that which you object were granted, it would not overthrow the certainty of the Christian Faith. Both those should have been done by an impartial man.

The method which the nature of the Cause requireth me now to use, in my answer to you, shall be in the ma∣nifesting these following Propositi∣ons.

Prop. 1. That if it could not by us be proved that every word of the Scripture is true, nor the pen men infallible or in∣defectible in every particle, yet might we have a certainty of the Christian Reli∣gion.

Prop. 2. That yet all that is in the

Scriptures as the word of God is certainly true; and no error or contradiction can be proved in it, but what is in some Co∣pies by the fault of Printers, Transcribers or Translators.

Prop. 3. That he that first proveth the Truth of the Christian Faith by solid evidence, may and ought to be certain of that truth, though he be not able to solve all soeming contradictions in the Scri∣pture, or answer all objections which occurre.

Prop. 4. The true method of one that would arrive at certainty, and not de∣ceive himself and others, is to lay first the fundamental proofs, and examine them till he is thereby confirmed, and after∣wards to try the by-objections as he is able; And not to begin first at the answering of such by-objected difficulties, and judging of all the cause thereby. Of these I shall now speak in order.

And whereas you bespeak Plainess and Gentleness in the Answer, I shall grant you the first as far as in such hast and brevity I am able; And the second as far as the nature of the cause will bear. But if you account all Christians deceived fools, you must not

expect to be called wise, nor that I should flatter you, and tell you that Apostasie is a state of safety; For I that believe Heb. 6. and 10. must think that this were not Gentleness but Cruelty, and worse than to kill you for fear of displeasing you.

Prop. 1. If it could not by us be pro∣ved that every word of the Scriptures is true, nor the Pen men infallible or inde∣fectible in every particle, yet might we have a certainty of the Christian Reli∣gion.

The reason is, Because every par∣ticle in the Scripture, is not an essential part of the Christian Religion, (no nor any Integral part, if you take the Chri∣stian Religion strictly, for the Doctrine of necessary Belief, Desire and Pra∣ctice:) And that part which is indeed the essence (yea or Integrity) of Chri∣stianity, may be certainly proved and believed, without our being able to prove the certainty or truth of all the rest which is in the Scriptures.

The Holy Scriptures contain all our Religion, and somewhat more; that is, the Accidents and appurtenances of it. As the body of a man, besides the parts

Essential and Integral hath its Acci∣dents; such as are the Hair and the Colour (and some Humours) which are for Beauty and other uses, though not Parts. So far are the Papists from be∣ing in the right, who think that the Christian Religion is not all (but part) contained in the Scriptures, that there is more than all that is necessary to salva∣tion, even the appurtenances which have an aptitude to the adorning and promoting of the rest.

To know who was the Father of every person mentioned in the Bibles Genealogies, to know what age each person was of whose age is there men∣tioned; to know the name of every person, and every Town; to know how far each City was from another whose distances are there expressed; with a multitude of such like Historical, Ge∣nealogical, Chronological, Topographi∣cal, Physical, incidental passages, is but an appurtenance, and not strictly a part (Essential or Integral) of the Chri∣stian Faith, of Holiness or Religion.

Yet remember that we maintain as certain, that they are all Lyars who accuse God of Lying; And that, what∣ever

some ignorantly talk to the con∣trary, God cannot lie. See the excel∣lent Amesius his Disputation, of this Question, An falsum subesse potest fidei divinae, after his Medulla Theologiae (which book with his Cases of Con∣science, and Alstedius his Encyclopaediae, may (after the Scriptures and Con∣cordance) make a good Divine, and be a better Library than the Fathers of the fourth Council. Carth. were ac∣quainted with.) He that thinketh God can lie, destroyeth the Objectum For∣male fidei divinae, and therefore can have no Faith. If God could lie in one thing, we should never be sure that he revealeth the truth, unless by sense it self and after-experience. All Faith goeth upon such a Syllogism as this [Whatsoever God saith is true: But this God saith, Ergo, it is true] So that who∣soever believeth every word in the Scripture to be Gods word, must be∣lieve it all to be true, or he can believe none of it at all.

But yet it is possible for a man to believe one part of the Bible to be Gods Word, and not another part; which needeth no proof.

Because that many of the ancient Churches for a certain time, doubted of, yea, received not the Epistle of James, Peter 2d. the Heb. Apocal. &c. and yet were truly of the Christian Re∣ligion.

First, We deny not but that there are many false and wicked sayings hi∣storically recited in the Scripture (as the saying of Cain, Pharaoh, Gehezi, the false Prophets, the Devil (of Job, to Christ, &c.) but the Scripture is never∣theless true: For it is true that all these untruths were spoken.

Secondly, The Disciples of Christ were not absolutely and in all things in∣fallible, as all Christians do Confess. They were not as perfect in Know∣ledge as now they are in Heaven. Ei∣ther Paul or Barnab as was mistaken about the fitness of Mark to go with them.

Thirdly, There was a greater assist∣ance of the Spirit promised them when two or three of them were assembled in Christs name, than when they pro∣ceeded singly, Mat. 18. 18. But there can be nothing above perfect infallibi∣••ity and impeccability to them all.

Fourthly, We confess that Christs Disciples were not indefectible or sin∣less. As their understandings, so their wills and lives, had still some imper∣fections. Marke, Paul and Silas did not all perfectly do their duties, in the case they differed about. Peter did a∣miss in avoiding the Gentile Christi∣ans, when Paul blamed him openly, Gal. 2. And Barnabas and others did not do well in being drawn away to the same ••iss••••••lation. When Paul saith of Timothy, I have no man like minded ••nd of others, They all seek their own, He took not all Christians that had the Spirit to be perfect: If any man had not the Spirit of Christ, he was none of his, Rom. 8. 9. And the very wrangling de••••••••••ng Galathians, had received the spirit, Gal. 3. 1, 2, 3. And so had the wrangling Corinthians Christ in them, 2 Cor 8. 5.

Fifthly, We confess that he who is either infallible or defectible (lyable to error or sia) is of himself capable of being deceived and of deceiving others. If he were Infallible in respect of the Knowledg of all the Truth, yet while he can sin (of himself considered) he

can be heedless, careless, rash, par∣tial, and for by respects speak too little or too much. It is the Devils last method, to undo by overdoing, and so to destroy the authority of the Apo∣stles by over magnifying them, there∣fore we will not use his methods, nor deny any of this.

Sixthly, Moreover, we confess that it is possible for a good Christian to doubt whether those that were but Evangelists (as Marke and Luke) had the same promise of the Spirits infalli∣ble assistance with the Apostles; see∣ing we find not that promise so expres∣ly any where made to them. And thereupon he may possibly think that some errors may consist with their measure of the Spirit, as it did with many Christians who had the same Spirit.

Seventhly, And we do not believe that the extraordinary operations of the Spirit were alwaies equally in the Apostles themselves; we suppose the Prophets could not alwaies Prophesie, nor those that spake with tongues, use that gift at their own pleasure, nor yet those that did miracles, healed the

sick, or raised the dead: But that the Spirit wrought, as in various sorts and measures in several persons, (1 Cor. 12.) so also at various times, and in various measures in the same person. Whereupon it is possible for a good Christian to doubt, whether every word in Scripture was written then, when the writer had the gift of infal∣libility and indefectibility.

Eighthly, And we do confess our selves, that the Apostles had not the infallible Spirit given them for every use or thing that they had to do; but for those matters about which they had special need of it and use for it, to ful∣fill their office. The Spirit was not so necessary for them to discern those things by, which the common sense and understanding of a man, was sufficient to discern. They could tast sweet from bitter, feel heat from cold, discern light from darkness, without an Infal∣lible extraordinary Spirit. And so being eye and ear witnesses, of what Christ did and said, of his words, his miracles, his resurrection, his ascension, they might infallibly know them by ordina∣ry means. And so a good Christian

may doubt whether they had the Spi∣rit infallibly, to transcribe and cite every passage in the old Testament, visible to all, or to relate the things which they saw done with their eyes; or to report the history of several acti∣ons which were then done: (as what was the place and power of Herod, Archelaus, Pilate, Falix, Festut, &c.) and such other parts of common Hi∣story.

Ninethly, And we all confess that the words are but as the Body of the Scripture and the sense as the Soul: And that the words are for the sense. And there is more of the Spirits assist∣ance in the sense and soul of the Scri∣pture than in the words and body: And that there is in the phrase and method somewhat of (blameless) humane im∣perfection: And that as David was not stronger then Goliah, nor his wea∣pons more excellent in themselves, but God would overcome strength by the means of the more weak; so an Aristotle may be more accurate in me∣thod, and a Demosthenes, Varro or Ci∣••cro in words and phrase than an Apo∣stle; And they may be left to the im∣perfections

of their several gifts (di∣versified by nature or education) in their stile. And God may hide that from the wise and prudent which he revealeth to babes; And by the fool∣lishness of Preaching may save belie∣vers, and confound the wisdom of the world, and by things that are not, bring to nought things that are, that no flesh may glory in his sight. Nor do we say that no man may seek or attain more Logick, Philosophy or Grammar than he findeth in the Scriptures.

Tenthly, As Protestants receive not so many Books as Canonical as the Papists do, so some Protestants have not received so many as the rest: And so many possibly erre in thinking that some part of the Scripture is not the word of God, and consequently may think it of more uncertain credit.

Eleventhly, Some have thought that Matthew being at first written in Hebrew or Syriack, and after trans∣lated into Greek, that the Translator being unknown, the credit of the Translation must be the less certain, because they know not whether the translator was one that had a promise

of Infallibility, though doubtless they erre who so conclude.

Twelfthly, Some think, that as certainly there are a great number of various Readings, which all prove that some of the Copies erre, so it is uncertain to us, whether all those which we have, may not in some words or particles differ from others which we have not, and from the autographs; seeing each scribe had not a promise of Infallibility.

Thirteenthly, If some particular Books of Scripture were not extant, or never known to some men, yet the rest may teach those same men, all the Christian Religion, to their Salvation. Therefore if they may be Christians and saved without knowing of that particular Book, they may possibly be so, without knowing that it is Cano∣nical, or of Divine and certain truth.

Fourteenthly, Yea more, no doubt but it is possible to be saved (and to be good Christians) without being cer∣tain what is contained in any one Book of the Bible, totally; for he that cannot Read, may possibly not hear

the whole Book from another, at least so as to understand and remember it: And yet he may hear the same Do∣ctrines out of another Book. Yea more, it is past doubt that a man may (in some cases or circumstances) be a true Christian who knoweth not that there is any Scripture which is Gods In∣fallible word. For first so all the belie∣vers of the old world were saved, be∣fore Moses wrote the Law; And the Christian Churches were gathered and thousands converted to Christ, many years before a word of the New Te∣stament was written. Secondly, And all the thousands and millions of Chri∣stians who cannot read, do know that there is such a Book which hath such words in it, but on the credit of other men. Thirdly, And we know not but the Papists, (who are too great undervaluers of the Scriptures, and lock it up from the Laity, and over magnifie Tradition) may keep thou∣sands among them without the know∣ledge that there is a Book which is Gods word; And yet may teach them the Christian Religion by other means, after to be mentioned: And it seemeth by

the Epist. Jesuit. & Masaeus Histor. Judic. and other writings, that in Ja∣pan, Congo, China, and other Coun∣tries of the East, they did teach them onely by Creeds, Catechismes, and preachings: And I remember no know∣ledge that they gave to most of them of the Scriptures: And yet the most cruel torments and martyrdoms never before heard of, which the Christians in Japan endured (of which see Va∣rentus history) doth put all sober rea∣ders past doubt, that there were ma∣ny excellent Christians. And if other means may make men Christians who are never told of the holy Scriptures, than those same means with the Scri∣ptures, may make them Christians, who are made believe that all Scri∣pture passages are not the infallible dictates of Gods Spirit.

I have given you instances enough, to prove that many may be Christians and have a certain faith, who are not certain of all things in the Scriptures: And therefore though all these persons are herein defective or erroneous, yet that Christianity may be otherwise known and proved: Yea though the

case of the Scriptures were as these mistaking persons think. And I told you how many waies, besides Scri∣pture, the summe and necessary sub∣stance of the Christianity is delivered down from the Apostles to the world; Reas. of Christ. Rel. pag. 336, 337. First, in the very successive Being of Christians and Churches, who are the Professors of this Doctrine. Secondly, In a succession of Pastors, whose of∣fice was to preach it. Thirdly, In a succession of Baptism, which is that solemnizing the Christian Covenant, in which the sum of the Gospel is con∣tained. Fourthly, In the three brevi∣ates or symboles of the Christian Reli∣gion, the Creed, Lords Prayer and Decalogue, which all the Christian Churches still used. Yea every one that was baptized at age (and the Pa∣rent for the Infant) did openly make profession of the Christian faith, and of Religion in all the essential particu∣lars. Fifthly, In the Churches use of Catechising those who were to be bap∣tized, that they might first know that Religion which they were to enter. Sixthly, In that constant Communion

of all the Churches in their solemn As∣semblies, and setting apart the Lords day to that use; where in their wor∣shiping of God, they expressed and excercised their Religion. Seventhly, In the constant preaching of the Gos∣pel by the Pastors. Eightly, In the constant Celebration of the Sacrament of Christs Body and Blood; wherein the summe of the Gospel was recited and expressed. And the custome was also to repeat the profession of their Belief. Ninethly, The frequent dispu∣tations of the Christian Pastors for their Religion against all Heathens, Infidels and Heroticks. Tenthly, The writings of the said Pastors, Apologies, Doctrinal, Historical, Commentaries, Devotional. Eleventhly, The Con∣fession and Sufferings of the Martyrs. Twelfthly, The Decrees, Canons and Epistles of Councils or Assemblies of the Christian Pastors. Thirteenthly, And after these the Decrees and Laws of Christian Princes: in all which we have no need of any peculiar Traditi∣on of the Church of Rome. Four∣teenthly, Yea, we may adde the Con∣fessions of Adversaries, who tell us

part of the Christians Religion; as Pliny, Celsus, Julian, &c. All these waies set together, told men what Christianity was. Fifteenthly, But the fullest and surest discovery of it was, by the holy Scripture of it self, which was constantly read in the As∣semblies of the Christians. In all this I have but told you, by how many waies and means materially the Gos∣pel Doctrine was made known.

Now the great Question is, Whe∣ther by all these means we might come to a certainty of the truth of the Christian Faith, in case we could not prove every word or particle of Scripture to be Gods word, and so to be true. They that de∣ny it, say, That he that can mistake or be deceived in one thing, may be so in another, and we cannot take his word as certain, who sometimes speaketh falsly; for we can never be sure that he speak∣eth the truth, But I affirm the thing questioned, and shall shew the mis∣take of this reason of the Adversa∣ries.

First, It must be remembred that we ascribe Infallibility Primitive and Absolute to God and no other. There∣fore

we are certain that so much is true as is Gods word.

Secondly, We are Certain that all that is the word of God, which he hath set his seal or attestation to, which I have largely opened in the Book which you oppose; All that which hath the Antecedent and Constitutive and Con∣comitant and subsequent Attestation of God there opened, we are certain is of God.

Thirdly, We are Certain that the Person of Christ, and his own Doctrine had all this fourfold Divine Testimo∣ny: And therefore that Christ and his Doctrine are of God, and true. And consequently that Christ was the Son of God, the Redeemer of the world, the Head of the Church, and what∣ever he affirmeth himself to be.

Fourthly, We are certain that the Apostles as Preachers of this Gospel, and performers of the Commission Delivered them by Christ, had the same attestation in kind as Christ himself had: They had the same SPIRIT. Though the antecedent testimony by Prophesie was not so full of them, as it was of Christ, yet the Gospel which they preached and

left in writing First, Hath in it still visibly to the eye of every truly dis∣cerning person, the Image of Gods Power, Wisdome and Goodness. Second∣ly, The same Gospel as preached and delivered by them had the Concomi∣tant Testimony of abundant certain Miracles, Prophesies and holy works. Thirdly, The same Gospel maketh that impression on the souls of true receivers, which is the Image of Gods power, wisdome and goodness, and so proveth it to be of God. The con∣currence of these three is a full and certain proof.

Now if there be any doubtfulness in any of this, it must be, First, Either what it is that these Attestations prove, Secondly, Or whether they are really Divine Attestations. Thirdly, Or whe∣ther Divine Attestations are a certain proof of Truth.

To begin at the last. First, If Di∣vine Testimony be not a certain proof of Truth, then there is no possible proof in the world. For there is no Veracity in any Creature, but deriva∣tive from God: And then it must be either because a Lie is as perfect and

Good as Truth (which humanity, rea∣son, and all the world contradicteth, and humane society abhorreth, there being no savages so barbarous as to think so) or because God is imperfect, either in wisdome to know what is True and sit, or in Goodness to choose it, or in Power to use it: That is, that God is not God, or that there is no God (and consequently no Being) for an Im∣perfect God, an unwise, an ill, an im∣potent Being, is no God. And verily all our Controversies with the Infidel and the Impious, and the Persecuter, must finally come to this, Whethen there be a God.

II. And that these were really Di∣vine Attestations, I have fully proved in the Treatise. First, They are Di∣vine Effects, and the Divine Vestigia or Image. Secondly, And such as none can do but God. None else can give that full Antecedent Testimony of Prophesie: None else could have done what Christ did; in his Life, Death, Resurrection and Ascension: None could heal all Diseases, work all Mi∣racles, raise the Dead with a word: None else could do what the Apostles

did; in Tongues, and Miracles, and wonderous gifts, and these wrought by so many, before so many, for so long a time. No other Doctrine could it self bear Gods Image of Power, Wisdome and Goodness so exactly, nor make such an Impresse of the same Image on the souls of men: Nay though this same Doctrine by the Spirit of God be adopted to such an effect, yet would it not do it for want of Powerfull application, if God by the same Spirit did not set it home: so that the sanctification and renova∣tion of souls, is a Divine Attestation of this sacred Gospel. And besides all the past Testimonies (of Christs and his Apostles Miracles) here is a double Testimony from God still vouchsafed to all true Believers to the end of the world; The one is Gods Image on the holy Scriptures; The o∣ther is, The same Image by this Scri∣pture (and the Spirit that indited it) printed on all true Christians souls. Divine, Power, Wisdome and Good∣ness, hath imprinted it self first upon the sacred word, or doctrine, and by that produceth unimitably, holy Life,

Light, and Love in holy souls. True Christians know this: They feel it: They profess it: They have this Spi∣rit in them, illuminating their minds, sanctifying their wills, and quicken∣ing them to vital operation and execu∣tion; And this is Christs Advocate, and Witness still dwelling in all his members. I speak not of an immedi∣ate verbal or impulsive revelation in us, but of a Holy indwelling nature, princi∣ple, operation, conforming the soul to God, and proving us to bear his I∣mage. This is Christs Witness in us, that He is Christ indeed and True; And this is Our Witness, that we are the Children of God: And it is our In∣herent earnest and pledge, first fruits and foretasts of the glory which Christ hath purchased and promised. If you know no such thing in your self as this, you have resisted the Holy Ghost, or Quenched the Spirit. And if you would not have him dwell and operate in your heart, no wonder if you cannot see him in the holy word: And if you would not consent that he Rule your Mind and Life, no wonder if you deny him also in that word which

he did make to Rule you.

If you question the Real existence of these several Testimonies of Gods Spirit, First, Those that were given to Christ and his Apostles, I have plain∣ly proved to you in the Treatise, were delivered down to the world three waies. 1. By the most credible humane Testimony, to produce a humane Faith. 2. By such a Connexion and such Cir∣cumstances of those humane Testimonies as amount to a Natural Infallible Cer∣tainty (As we have of the Wars in England, and that there was such a man as K. Charles, K. James, &c. and that our Laws were made by the King and Parliament, that London was burnt, that there is such a City, &c. even to them that see not any of these.) 3. By new Divine Attestations to these Attestations; so that there con∣curreth. First, A full humane Faith. Secondly, A Natural Certainty. Third∣ly, A Divine Faith, to the ascertain∣ing us, that Christ did die, rise, ascend, work miracles, give the Spirit, and by it the Apostles wrought the like.

Secondly, And the other two Testi∣monies

still shew themselves: They are yet in Being. The sacred Gospel is among is and on it the Life, Light, Love fore∣described. The Believers sanctified by this Gospel are among us; and have within them the Impressed Life, Light, Love. We see it (where distance, selfishness, prejudice or malignity hin∣dereth not) shining (though as through a Lanthorn) and working (though imperfectly) in others: And they that have it may so feel it in themselves, as will preserve them a∣gainst the Cavils of Unbelievers.

As the Great Creator hath his stand∣ing Testimony in the Natural Consci∣ence of mankind, which in despight of the Devil shall keep up some Natural Religion in the world; And they that have not a written Law, are a Law un∣to themselves, shewing that God hath a Law in their hearts; So the Gracious Redeemer hath his standing Witness in the sanctified, even his holy Spirit, the Divine Nature, the New Creature, the Image of God, the Father, Son and Spi∣rit dwelling in them, by Divine Life, Light and Love, so as shall keep up a Church of holy ones to Christ, in de∣spight

of all the powers of Hell, even the spirits of Death, of Darkness, and of Malignity; And so much for the Validity of Gods Attestation.

III. All then that remaineth doubt∣ful, or further to be spoken to, is, What it is that God hath thus attested by the Holy Ghost.

And First, We are sure it is not no∣thing; It is not nothing that all this is done for: nor nothing that maketh this change on souls. Secondly, We are sure it can be no less than the Truth of the Person, Office and Doctrine of Christ himself: He hath certainly by this proved his own Verity and Vera∣city: for his own Miracles and Resur∣rection were seals affixed hereunto: Thirdly, We are sure that the same Gospel spoken by himself, was con∣firmed also when spoken or written by his Disciples. Else the same should be sure and not sure. Fourthly, We are sure that the Apostles Miracles, &c. confirmed all their Commission∣ed work. I have proved this in my Treatise of the Lords Day. Whatever Christ Promised them the Spirit for, that he gave them the Spirit for. He

that findeth his Promise with the Per∣formance, may know that it was the Promise which was Performed. There∣fore our work is to find out that Pro∣mise.

And First, We find their Commis∣sion, Mat. 28. 19, 20. Go and Disci∣ple me all Nations, Baptizing them into the Name of the Father, the Son and the Holy Ghost: Teaching them to ob∣serve all things whatever I have Com∣manded you. And the Promise is, Lo, I am with you alwaies to the end of the world. And Joh. 16. 7, 12, 13, 14, 15. It is expedient for you that I go away: for if I go not away, the Advocate will not come unto you: But if I depart I will send him unto you. I have yet many things to say unto you, but you cannot bear them now. Howbeit, when he the spirit of truth, is come, he will guide you into all the truth: For he shall not speak of himself, but whatsoever he shall hear, that he shall speak; and he shall shew you things to come: He shall glorifie me; for he shall receive of mine, and shew it unto you, Luk. 24. 49. And behold I send the pro∣mise of my Father upon you: But tarry ye in the City of Jerusalem, till ye be en∣dued

with power from on high; so Act. 1. 5. Ye shall be Baptized with the Holy Ghost not many days hence, Verse 8. But ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses to me, both in Jerusalem and to all Judea, and in Samaria, and unto the uttermost parts of the earth. John 17. 8. I have given to them the words which thou gavest me, and they have received them, Verse 17, 18. Sanctifie them through thy truth: thy word is truth: As thou hast sent me into the world, so I have al∣so sent them into the world: And for their sakes I sanctifie my self, that they also might be sanctified through the truth. John 14 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, & bring all things to your remem∣brance whatsoever I have said unto you.

Adde to these the Texts which men∣tion the Performance of these Promi∣ses; as John 20. 22. Act. 2. Act. 15. 28. Heb. 2. 3, 4. So great salvation, which at first began to be spoken by the Lord, and was confirmed to us by them that heard him: God also bearing them witness, both with signes and wonders,

and with divers miracles and gifts of the Holy Ghost, according to his own will, 1 Pet 1 12. The things which are now reported unto you, by them that have prea∣ched the Gospel unto you, by the Holy Ghost sent down from Heaven. Rom. 15. 19, 20. Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem, and round about by Illyricum, I have fully preach∣ed the Gospel of Christ. Gal. 3. 2. This onely would I learn of you: Received ye the Spirit by the works of the Law, or by the hearing of Faith?

By all this it is evident, that the Spi∣rit was given them to enable them to understand the Gospel, and to preach it to the world; to remember all that Christ had taught them: to help them to deliver the Covenant of Grace, and draw men into it, and Baptize them; To gather Churches, and to teach them to observe all that Christ had commanded them, and made part of his Laws. To teach them all truth which was Evangelical or part of their Ministerial Office. To enable them to be most certain and full in their Testi∣mony of what they had heard from

Christ, and seen him do, which was part of the Gospel. In a word to to perform all their proper Office.

I do not at the present suppose you to take these Texts for the word of God: For I must suppose you to be an Infidel: But I onely offer them as part of the certain historical evidence, concurring with all the forementioned history and evidence of the fact, to prove what it was which the Apostles miracles were used to confirm. This same Gospel they preached every where, when they wrought these mi∣racles. And if they confirmed not the Gospel, or Christian Religion, they confirmed nothing. So that it being certain that this Spirit and Miracles were real, and certain that they were the Testimony of God, and certain that it was the Truth of Christs person, actions, doctrine, sufferings, resurrecti∣on, ascension, and Covenant and Com∣mandments, which they attested, and all that is properly the Gospel or Chri∣stian Religion, what hindereth our certainty of all this. If it were a doubt whether the Spirit attested more, it is never the more doubtful, whether he

attested this much. The Apostles con∣stantly preached this Gospel; They Baptized persons into the New Cove∣nant; They opened the Articles of the Faith to them, and caused them to profess that Faith; They engaged them into the promise, and directed them in the practice of a godly, righ∣teous and sober life: And they confir∣med all this by miracles. And is not all this then made sure? (Yea, before they wrote any of the Scriptures:)

And now to the Objection, [He that speaketh falsly in one thing is to be believed certainly or as infallible in no∣thing] I again answer, it is a blind Objection. God onely is absolutely infallible. All men are fallible in some things: We are not to believe that the Apostles could erre in nothing at all. Peter knew not what he said, when he talkt of dwelling on the Mount. They could erre, and they could sin: And he that sinneth, erreth: They were not absolutely perfect; But it is in certain particulars, even in the Decla∣ration of the Gospel, that God would not suffer them to erre or to deceive. Those words which the Holy Ghost did by

inspiration dictate to them, it is cer∣tain that all those words the same Ho∣ly Ghost attested: That is, To all the word of God.

And thus much being past doubt, what if we were now at a loss about some Appurtenances of the Gospel, whether they were any of the Spirits dictates, or any part of the word of God: or any proper part of that which the Apostles were Commission∣ed for, and Spiritually Enabled to teach? What if in some points which they could know by common sense in∣fallibly as well as other men, any one should think that they were left meer∣ly to that certainty of sense. What if one be uncertain which are the Parts, and which but the Appurte∣tenances of the Gospel in some things which salvation is not laid on? Or were uncertain whether the Spirit did determine the Speakers tongue or pen about every such Appurtenance? What's this to the invalidating of any of the rest? If indeed when they speak by the Spirits Revelation, they spake falsly at any one time, we could never be sure that they spake true.

But when we are sure that all is true which they speak by the Spirit, and sure that they spake the Gospel, or delivered the Christian Religion by the Spirit, and are onely not sure whether every word in Genealogy, or by circum∣stances were spoken by the Spirit, no∣thing will follow hence, but that eve∣ry word of God is true, and every word of the Apostles which was a word of God: And it is perversness to argue, They▪ may erre when they speak their own words as men: Therefore they may erre when they speak Gods words by the Spirit.

First, The Testimony of the In∣ternal sanctifying Spirit, is infallible. And so much as this Spirit attesteth to me is true, And I am sure that this Spirit attesteth the truth of the Gospel in me; for the substance of the Gospel is imprinted on my heart; and by the impression I know the seal. But what if I find on me no part of Gods Image, which was made by the name of Jorams Father or Son; what if I feel no Testimony of the Spirit in me, which tells the age of such or such a man there named; Nor can prove by the Spirit in me, how far Bethany was

from Jerusalem; What if the mention of Pauls Cloak and Parchments did not sanctifie me? Must I be uncertain of that which did?

Secondly, What if I read a promise in the Scripture that God will never fail me nor forsake me? but will pre∣serve me in safety to his Kingdome? If I were uncertain whether this pro∣mise extended to every hair of my head, so that none of them should pe∣rish? or to the preservation of my Colour, and such like accidents; Will it follow, that I cannot be sure that I my self, my soul, my person, shall not be forsaken?

What if I have a promise that all things shall work together for my good; And I am uncertain whether sins or my own follies, or rashness, or the creeping of every worm in the world, or the shaking of every leaf be num∣bered with those [All things.] Must I be uncertain therefore whether any thing shall work for my good? or whe∣ther sufferings for Christ shall do it?

Thirdly, What if I be uncertain whether the vegetative faculties or soul in man, be material or immate∣terial?

Must I be as uncertain whe∣ther man have an immaterial (or in∣corporeal) soul? and whether the in∣tellectual powers be such or not?

Fourthly, What if I be in doubt when the Law doth summon a man to any place, or command him any of∣fice, whether it meant that he shall not change his cloaths, or leave them off, nor cut his hair or nails, but bring all with him? Doth it follow that I must be as uncertain whether the per∣son himself must come or not?

Fifthly, What if I be disputing whether a Tree be wood? and I can∣not tell whether the leaves, their ribs, or stalkes be truly wood or not? must I therefore be uncertain of all the rest?

Sixthly, What if we dispute whe∣ther all the Kings officers are to be obeyed? and it be a doubt to me, whether a Prelate or an Apparator be the Kings Officers? can I therefore be assured of no others?

Seventhly, When a witness swear∣eth to any writing, that it is true, or to any interrogatories; If I be uncer∣tain whether it be the true spelling,

or Syntax of the words, or the pro∣priety of every phrase, or every cir∣cumstance of the matter which he at∣testeth, must I therefore be uncertain whether he attest any thing at al?

This one consideration may shew the unreasonableness of such conclusi∣ons; That all Systems Physical and Moral, have their great Essential or principal parts, and their smaller Inte∣grals, and their Accidents, which are no proper parts. And the Great and Principal parts are few, plain, discern∣able and necessary to the being or the greatest Ends: The Integrals are nu∣merous, small, hardly discernable, and necessary only to Perfection. The Ac∣cidents are some of them yet of a low∣er nature, lesse necessary, nnd less dis∣cernable. At the master trunks its easie to know which is a vein, and which an Artery, and which a Nerve, and what is their number: But when you go to their extremities, they will appear innumerable, small, and scarce discernable. I can know many grand trunks or boughs a tree hath, when I cannot know the number of the thou∣sands of sprigs at the extreamities,

nor just where the woody nature ceaseth, and the leaves or frutex doth begin. So I can easily know in the frame of Grace, that Faith, H•••••• and Love are the fruits of the Spirit, and so is every true part of Holiness. But to know of every particular thought whether it be the fruit of the Spirit, and a real part of holiness or not, is not so easie.

Even so in our present case we can easily prove that all that is Gods word and uttered and sealed by his Spirit is true. But to come to a full certainty of every book whether it be truly Canoni∣cal, and every Copy that varieth in some readings from others, or of eve∣ry Genealogical Chronological Topogra∣phical, or Historical word; every phrase, location, order of sentences, citation of the Prophets, whether it were certainly all done by the Infalli∣ble inspiration of the Holy Ghost, is a thing that requireth more knowledg than every true Christian hath, as not having the same clearness and noto∣riety of Evidence as the Gospel or sub∣stance of Christianity hath. No 〈◊〉〈◊〉 that all Gods word is True,

Truth is equally Truth, it having not a magis & minus; but all Truth is not equally notorious or evident.

•••••••• 2. Yet all that is in the Scri∣ptures expressed as Gods word, is certainly true; And no error or contra∣diction is in it, but what is in some Co∣pies, by the failing of Preservers, Tran∣scribers, Printer, or Translators.

The Reasons why I have premised the former Propositions is, First, For your own sake, Secondly, For the sake of many Infidels that now have the same mis-apprehensions, Thirdly, And for the sake of many thousand weak, dark and tempted Christians: That you may not think that you may renounce Christianity, if you could prove a Contradiction or mistake in the Scriptures; there being greater certainty of our Religion, than of e∣very single word in the Bible. And that every Christian may not think that he must needs doubt as much of Christianity it self, and of all the Gos∣•••••••• as he doth whether such a Text 〈…〉〈…〉 word, or have any contra∣diction

to another; And that he can have no more certainty of the Gospel, than he hath of Jorams son, or whe∣ther Matthew did rightly apply the Prophesie that Christ should be called a Nazarene, Mat. 2. 23. or the name of Jeremy, Mat. 27. 9. or whether Jude be Canonical, and the Epistle to Laodicea, and Clemens Rom. ad Cor. not Canonical; or whether Henochs prophesie cited by Jude be Divine; with many such like. We need not spread the sails so wide to the tempta∣tions of Satan as if we must let go all, if we doubt of the divine autho∣rity of any one word.

But yet that indeed every word is Divine and sure, which is delivered as Gods word, I now assert.

My meaning in that limitation is this: There are some passages (as I said) spoken only historically, and con∣tain the Narration of some words of the Devil (as to Job, Christ, and as most think, to Saul at Endor &c.) and some words of wicked men, and some words of weak and common persons: And all these are not mentioned as the words of God: As the words of Job's

Friends, which God reproved; The words of the old Prophet that lyed in the name of the Lord to the young Prophet to his destruction: The words of Jonas, I do well to be angry; and the words of Christs Enemies, Perfecutors, &c. Yea the mention of the Old Prophet remembreth me, that all words spoken as in Gods name, and that by a pretended, yea by a real Prophet, are not therefore the words of God; Micheah onely may say true, while Zidkiah and all the rest of A∣habs Prophets may lie, as in the name of the Lord. Balaam and the afore∣said old Prophet, and many such may say true, when Gods Spirit doth in∣spire them, and yet lie at another time in Gods name. And what Paul meaneth by his [not the Lord but I] I leave to consideration. Whether in 1 Cor. 14. all those that he correcteth for a disorderly using even the Mira∣culous gifts of tongues and prophesy∣ing, &c. had their Timeing and order∣ing of their gifts from the same Spirit that gave them the gifts, you may judge. And some Protestant exposi∣tors have doubted, whether James

and the rest were guided by the Spirit, when they perswaded Paul to go into the Temple, to shew the Jews that he observed their Law: Though I think that Counsel was of the Spirit, be∣cause Paul concurred in obeying it. But one instance I more doubt of my self; which is, when Christ and his Apostles do oft use the Septuagint in their Citations out of the old Testa∣ment, whether it be alwaies their meaning to justific each translation, and particle of sense, as the word of God and rightly done; or onely to use that as tolerable, and containing the main truth intended, which was then in use among the Jews, and therefore understood by them: and so best, as suited to the auditors. And so whe∣ther every citation of numbers or Genealogies from the Septuagint, in∣tended an approbation of it in the ve∣ry points in which it differeth from the Hebrew Copies; such plain ex∣ceptions, being promised I assert that All that is said in the Bible as by the spi∣rit of God, by men that had the promise of his Spirit, and especially by the A∣postles, is certain Truth and hath no

Contradiction in its parts.

Before I give you my Reasons, I think it meet to remove all ambiguity of the words, [Infallible or Certain] that I may be rightly understood.

First, The consent of all sober Di∣vines and Philosophers teacheth us to diftinguith between objective and subjective certainty, that is, The cer∣tain Truth of the Thing, and the Cer∣tainty of our own apprehension of it.

Secondly, The word certain, when applyed to the Apprehension, some∣time signifieth an infallible apprehen∣sion, and sometime a clear and strong apprehension, excluding both deceit and doubts; and by some abusively to a strong Apprehension, which excludeth Doubts but not Deceits. Thirdly, In the object Infallibility sometime signifieth nothing but Verity, which whoever believeth is not deceived: And some∣times it signifieth also such clear evi∣dence, as is in its kind sufficient to banish all considerable doubting. And now I conclude.

First, Whatever is True, is ob∣jectively certain and Infallibly true;

so far as that no man in Believing it true, is therein deceived or mistaken. All Truth is Certain Infallible Truth in it self.

Secondly, Few Truths in the world are so Evident as that a blinded preju∣diced indisposed person, may not be ig∣norant of them, or erre about them.

Thirdly, All Truths in the Scri∣pture have not equal evidence, that they are the word of God (though all that is known to be the word of God, if equally so known, have equal evi∣dence in the formal reason of saith, that they are true.)

Fourthly, All known Truth is infal∣libly known; that is, He that know∣eth it, is not deceived, nor can possi∣bly be deceived by taking it to be true: so that as Infallibility signifieth [not▪ being deceived] all true knowledge is subjectively infallible and certain; that is, its true.

Fifthly, No man can know that Infallibly, which is not objectively cer∣tain: that which is not True, cannot be known to be true. The strongest and most confident belief of a falshood, is a false belief, and more than falli∣ble

or uncertain.

Sixthly, All Gods word being e∣qually true and infallible, the belief of it is also equally true and infallible. But being not All equally intelligible, evident (to be his word,) and necessa∣ry, the understanding and belief of eve∣ry part is not equally easie, strong, past doubting, or necessary▪

Seventhly, There is a superficial be∣lief of Divine Revelations (even the Gospel) which a natural man may have by extrinsick means. And there is a more clear apprehension, which a Commoner sort of Grace may pro∣duce: But that Belief which is so clear and powerful as truly to sancti∣fie and save the soul, must be the ef∣fect of the special operation of the Holy Ghost (who yet hath a course of appointed means in which we must receive it.)

Eighthly, The reason of this neces∣sity of the Spirits operation of faith, and then by saith, is not because the Gospel wanteth due Ascertaining E∣vidence; or an aptitude to convince and sanctifie a soul: For its highly Rational (though mysterious) and

Good. But because by corruption and pravity the mind of man is so undispo¦sed to know, believe, and love truths of such a nature, as that there is need of a special Internal higher Operator to set home the work as the hand of a man setteth the seal upon the wax, and to do that by it which the bare word alone, with the excellentest preacher, cannot do.

Ninethly, Yet is no wicked Infidel excuseable, that saith, If I cannot be∣lieve it, I will not believe it; Because First, It is his pravity which is his dis∣ability; Secondly, He is more able for a common superficial belief, than for a special effectual belief. Thirdly, And if he did by the help of that com∣mon belief, do what he might, and God appointeth him in the use of means, to obtain a special Faith through grace, he should find that God hath commanded no man to la∣bour and seek after grace in vain; and if any man have not that grace and power which is of necessity to his faith and salvation, it is long of himself, who useth not his commoner power and grace as he might use them. And

so much to prevent misunderstand∣ing.

Now my Reasons why I take every History, Chronology, Genealogy in Scri∣pture as certainly true, and every other word, which is spoken by a true Pro∣phet and Apostle as by the Spirit, (and not disowned by the Scripture it self) but especially such as you accuse in the Gospel, are these.

First, A Priore, Because it seemeth to me that the writing of the whole Books of the New Testament by them, was done in the discharge of the Commis∣sion given them by Christ: And he promised his Apostles his Spirit for the performance of all their Commission∣ed office work. This writing is part of the preaching which Christ sent them for. And no doubt but the Spi∣rit did cause them to write all the sub∣stantial part: And therefore we have reason to think that the smallest parts are from the same Author, and that he assisted them in the least as well as in the greatest. Yea the very accidents may have a perfection in their place, though less perfect in themselves. Though all the Evangelists use not the

same Method, or Order, nor repeat Christs sayings in the same terms; yet in respect to the whole frame, it may be best that there should be that di∣versity of words, and order, to pre∣serve and declare the same sense and things. And even their plain and less accurate stile and method, may be best as fittest to its use and end.

Secondly, A Posteriore: There is no Caviller that yet hath proved any falshood or contradiction in any pas∣sages of the Scripture; Though the clearing of some of them require more than vulgar knowledge.

Thirdly, Saving the controversies about the few questioned Books and some few sentences, and words, the Church which received the Scriptures as Gods word, did receive the whole as his word, and as certainly true in every part.

Fourthly, Because that Spirit of Miracles in the Apostles, and that Spirit of Holiness in us, which attest∣eth the Christian Religion, doth re∣ceive it and attest it as found in the sa∣cred Scripture, (though not as there alone:) And it putteth no exception

against any part of the sacred record: Therefore while it particularly attesteth the chief parts, it inferreth an attesta∣tion to the smallest. (for that word or line which is not strictly a part but an accident of the Christian Religion, is yet a part of the Bible which contain∣eth it.)

Fifthly, And though all the reasons which I have given, prove, that the Truth of the Christian Religion may be certainly proved, though we could not prove every by expression in the Scripture to be true; and though we deny not but the Pen-men manifested their humane imperfections in stile and method; yet if each passage were not True, it would be so great a tem∣ptation to the weak, and make it so difficult to know in some points what is true, in comparison of what it would be, if all be true, that we have no reason to imagine this difficulty to our selves, while its unproved.

And having said this, I am here in order to answer your objections: which yet you should not have ex∣pected from me, whilst so great a number of books are already written

which have done it: And why should you bid me write that again which is written already, unless you had con∣futed what is written? If you under∣stand Latine, you may find a multi∣tude of such seeming contradictions, reconciled, in Sharpius, Magrius, Al∣thamer, Cumeranus, but most fully in abundance of Commentators: If you understood not Latine, you may read enough in Dr. Hammond, and many other Annotaters and Commentaries, Mr. Cradock's Harmony, &c. And you may have enough that understand La∣tine to translate you the solutions (as out of Spanhemii Dub: Evangel. Grotius, Jansenius, Chemnitius, and such others.) And whereas you tell me that I invite men to go to some Mi∣nister for satisfaction, I do so: But if I had invited all men in England to seek to me, you may imagine how many of them I must fail, though they should never so much resolve to be Infidels and to perish unless I satisfie them.

But you greatly encourage me to a particular answer, by promising me, that [you will trouble me with no more but these few places] and that if I clear

these from your imputation of contra∣diction, you [will conclude] as I do, and suppose the other places reconcileable.

First, Your first Case is of Mat. 1. 8, 9. Joram begat Ozias, &c. Answ. Here are two difficulties to be resol∣ved; First, whether Joram begat Ozias, (called also Azarias.) Secondly, why Matthew leaveth out Ahazariah, Joas and Amaziah.

And for the first is it not strange that you should number this with contra∣dictions? Are we not all called the Children of Adam? and Abraham cal∣led the Father of all the Jews? Is there not a mediate as well as an immediate Generation and Progeny? Is not causa causae, causa cavsati? Did not your Great Grandfather beget you in causa, while he begat him who begat him, who begat you immediately? What more common among the Hebrews, than to call Posterity the Children of their Ancestors. Even Christ is called The son of David? And use is the ma∣ster and expositor of words. And you were born too late, to teach either God or the World, in what sense to use words so many hundred years

ago? This Language was well under∣stood by them that used the like.

And Secondly, For the next que∣stion you must understand the scope of an Author and his undertaking, if you will understand his words. Mat∣thews designe was not to name every person in all these periods of time, from whom Christ descended; But first to shew for Memory sake, how the line of Christs Progenitors may be mentioned by three fourteens in three several periods of time: one from A∣braham to David, and one from Da∣vid to the Captivity, and one from thence to Christ: Therein commemo∣rating as many as God was pleased hereby to make memorate, to their honour, and to shew the truth of the descent of Christ from Abraham and David. Secondly, And God is not bound to give us a reason, why he o∣mitteth any of their names: But this probability is obvious, that seeing Matthew would for memory keep himself to the number of fourteen, none were fitter to be left out than the Po∣sterity of Athalia, and so of Ahab and Jezebel; which God hath fortold

should be blotted out or abolished, 1 King. 21. 21, 22. And therefore he that would have the names of the wicked to rot would not here honour them with a place among the Proge∣nitors of Christ: And yet the second Commandment limiting Gods visiting the sins of the Fathers on the Children to the third and fourth Generation, it is no wonder that the omission doth extend no further; And so suitable is Gods word, to his providence, that these three men were all cut off by the sword, whose memory is here cut off by Matthew.

II. As to your second pretended contradiction, First, Remember that it was none of the purpose of any of the Evangelists to say all that could be said, even of the sayings and doings of Christ himself; much less of any o∣thers: And therefore if that be said in one which is not said in another it is no wonder: And you must remember what Doctor Hammond hath noted of Luke, that Luk. 1. professing that he received his knowledg from others (though directed by the holy Ghost) he delivered the things themselves,

with less respect to the time and or∣der, when every thing was said and done, than the other did observe, it being not his design to tell the time and order of each.

These things premised, set them all together and you will find that, First, Mary Magdalen, Johanna, Ma∣ria Jacobi, and Sallome, having bought spices and going to anoint the body of Jesus, said, [who will roll away the stone for us?] And when they came they found the stone rolled away by an Angel that sate upon it. Secondly, That Angel with another, speaks to the women, saying, Fear not; I know you seek Jesus that was Crucified; why seek ye the living a∣mong the dead; he is not here, he is ri∣sen, as he said, Come see the place where the Lord was laid, &c. Thirdly, Then the Women run and tell the Disciples, They have taken away the Lord and we know not where they have laid him. Fourthly, Peter and John run to the Sepulchre, and saw the clothes and returned. Fifthly Mary Magda∣len being come back, stood weeping at the door of the Sepulchre, and look∣ing

in, she saw two Angels, one at the head, another at the feet of the place where Jesus lay; who say, Woman why weepest thou? she said, They have taken away my Lord, and I know not where they have laid him. Sixthly, Having said this, she looked behind her and saw Jesus, not knowing him, who said Woman why weepest thou? whom seekest thou? she thinking him to be the Gardiner, answered, If thou hast taken him away, tell me where thou hast laid him, &c. Jesus said to her touch me not, for I am not yet ascended, &c. But go to my bre∣thren and say unto them, I ascend to, &c. Seventhly, Mary runs and tells this to the Disciples, that she had seen the Lord, and what he said to her: But they be∣lieved her not. Eighthly, Either at the same time before Mary was gone, or perhaps after she had overgone them to tell the Disciples, Jesus met the rest of the women, and said to them, All hail; and they laid hold up∣on his feet, and worshipped him. And Jesus said to them, fear not, go tell my brethren that that they go into Galilee, and there they shall see me Take all the Evangelists, and tell me. First, Whe∣ther

here be any more than All set to∣gether say? Secondly, Whether in all this there be any Contradiction?

But if you should take Dr. Ham∣monds shorter Supposition, First, That Mary and the women came to the Se∣pulchre, and find that before they came the stone was rolled away by an Angel (who had affrighted the Keep∣ers) Secondly, They go in and miss the body. Thirdly, Mary runs and tells Peter and John. Fourthly, They run and satisfie themselves, and return to the rest. Fifthly, The women stay∣ing at the Sepulchre, see the Angels; first one, on the stone, and on the right side of the Monument, and then two, one at the head and another at the feet of it. Sixthly, The Angels speak all that the Evangelists mention; and Mary to them. Seventhly, She turneth back and seeth Jesus, who speaketh to her, and to the rest what is recorded. Eighthly, Then she go∣eth and telleth all to the Disciples. If this order be supposed, what con∣tradiction is here?

Where you say in Luke the women told the Disciples of the Angels first, he∣fore

Peter went, I answer, First, whe∣ther we suppose that they first told them of the words of the Angels that were without the Sepulchre before Peter went, and after of the Angels within the Sepulchre (which might be the same Angels, but not the same; apparition) or whether you only sup∣pose Luke, as in Christs Doctrine so in these by-matters of fact, to intend on∣ly to deliver the matter, and not to tell just the time and order, There is no un∣truth nor contradiction in either sup∣position.

III. Your third question is fully an∣swered in the answer of the Former. According to the first Harmony or sup∣position, Matthew onely mentioneth one of the Apparitions of the Angels, and one of Maries goings to the Dis∣ciples. And so this written in Mat∣thew, was partly before Maries see∣ing Christ (viz. The Angels first ap∣pearance) and partly after (viz. her going the second time upon the second appearance of the Angels to tell them.)

According to the second Harmony, Maries speech to Christ was after the

Angels 〈…〉〈…〉 And now consider 〈◊〉〈◊〉 you deal reasonably with Christ and with your own soul, upon such poor cavils as these to argue against the Christian Faith, and plead for Apostasie? when the Gospel hath all the Divine atte∣stations and evidences which I have opened in my Treatise, and you are not able to confute them? which lead∣eth me to my Third Proposition.

Prop. 3. He that first preveth the Truth of the Christian Faith by solid e∣vidence, may and ought to be certain of that Truth, though he be not able to salve all seeming contradictions in the Scri∣ptures, or answer all objections which oc∣cur! Yea certain of EVERY PARTI∣CLE thereof.

This I prove by these following Ar∣guments.

Arg. 1. From the consent of all mankind, who are forced thus to con∣clude in all arts and sciences: There being none of them so plain and sure, but somewhat may be said against them, which few, if any man can an∣swer. And incommodum non solvit ar∣gumentum must be their reply.

Arg. 2. From the nature of objects and the imperfection of mans knowledg. If we could be sure of nothing till we can answer all objections against it, we must come to Zanchez his Nihil Sci∣tur: Nothing in all the world can be sure: Can no man be sure that there is any such thing as Motion, till he can answer the Objections that would first prove no Vacuity, and then no Penetra∣bility, and then an impossibility till a Cession begin at the extremity of na∣tural beings and continue unto the supposed mobile? Shall we say that a wheel cannot possibly turn round, be∣cause no one part first giveth place to the other to succeed it? Will you be able to answer all the difficulties tossed in the Schools, or but those mentioned in Mr. Glanvils Scepsis Scientifica, be∣fore you will be sure of any thing of

those matters, where these difficulties are found?

He that can answer all objections, First, Is supposed not onely to know, but to know the matter in some perfection. And can none know certainly but those (who be they) that know in such per∣fection? 2dly, Yea they are supposed to know all other matters which may any way relate to the matter in hand. And shall no man know any thing certainly till he knoweth all things? For instance.

First, What if the Question be whe∣ther there be a God? the Creator of all? Cannot I be sure of this till I can an∣swer Aristotles Objections of the worlds Eternity, and all the rest which every Atheist will alleadge?

2dly, What if the Question be, whe∣ther God be most wise? Cannot I be sure of it by the notorious effects of his wis∣dome, till I can answer him that saith [He that maketh fools and permitteth so much madness and confusion in the world, & leaveth mankind in so great ignorance, is not perfectly wise?]

Thirdly, What if the Question be, Whether God be perfectly good? Cannot I be sure of it, till I can answer all

their Objections, who say [perfect goodness would make all things perfect∣ly good: and would not let the world he in so much wickedness, nor so ma∣ny tormenting Diseases to afflict us, nor the innocent Horse and Oxe to be laboured, tired, tormented and killed by us at our pleasure, &c.]

Fourthly, What if the Question were, Whether God be Almighty? Cannot I know it, till I can answer them who say, that [He that cannot make an infinite world is not infinite in power? He that hath a will which men can violate; he that indureth all the sin in the world, which he hateth, and the ruine and misery of so many millions whom he loveth, is not Al∣mighty?]

Fifthly, What if the Questions Whether man be a rational Creature? whether he have any free will? whether bruits have reason? whether plants and stones have sense? Can I know none of these till I can answer all the Ob∣jections of the Somatists against the Soul? and all the Objections of Hobs against free will? and all the Objecti∣ons of Chambre for the reason of

beasts? and all that Campanella hath said de sensu rerum?

In a Word, What shall we know in the world, if we can know nothing till we can solve all difficulties and Objections. Therefore I adde

Prop. 4. The true method of one that would arrive at certainty, and not deceive himself and others, is to begin at the bot∣tom, and discern things in their neerest, intrinsecal and most certain evidences: and afterwards to try the by-objections as he is able: And not to pore first upon the objected difficulties, and judge of all the cause by those.

The plain truth and case of Christi∣ans is, that if God had not done more for them by giving them his Spirit by the Gospel, and experience of its truth in the effects, than their Teachers have done by a right instructing them in the evidences of Faith, or than the Reason of the most doth in a clear discerning of those evidences in the thing or word it self; it were no wonder if Apostates were more numerous than they are,

when so many build on the sand, and are strangers to the true foundation, and will never see the evidences of the Christian Verity in it self; no won∣der if poor Objejections shake them, that never understood the nature and Reasons of their own Religion. If the Tree grow all in top, which exposeth it to the winds, and little in the roots which must hold it fast, no wonder if it be overthrown. When men never knew the great clear evidences of the Christian Religion, but take it up by Custome, Education and on the Cre∣dit only of the time and place in which they live, no wonder if every seeming weakness, error or contradiction in Scripture make them doubt.

First, Look to all Learning, Arts and Sciences? Do not learners that would know, begin at the Elements and Foundation? Do we not begin in Grammar with our Letters, Syllables, Words, and chief rules? And in all Arts and Sciences with the Elements and Principles.

Secondly, And Reason telleth us that the points that are most necessary, clear and certain must be held accord∣ly

with a more clear, assured confidence than those that are unnecessary & dark; And that uncertainties must be reduced to certainties, and not certainties to un∣certainties; And that all arguing should be a notiore, and not a minus not is. And as I said before, as the Trunks of the Tree, the Veins, the Arteries, the Nerves are few and visible, and easily and surely known, when the thou∣sands of little branches are hardly vi∣sible or numerable: so is it with the schemes of truths. He therefore that will begin at these numerous small branches will dote rather than know or learn.

As in the former instances. First, When I see with my eyes, the effects of Power, Wisdome and Goodness in all the visible works of God, I am sure that it is perfect Power, Wisdome and Goodness which is the cause of this: I am certain that nothing can give that which (formaliter or eminenter) it hath not to give, nor can the effect exceed the totall cause: I am certain that he from whom all Creatures Power, Wis∣dome and Goodness doth proceed, must needs himself be more Great and

Wise and Good, than all the world of Creatures set together which he hath made. To this fundamental certainty therefore I must hold if I will not dote whatever little Objections or pratlings may be used against it.

Secondly, Eternity is a thing in∣comprehensible, which quite swallow∣eth up my understanding; and many little things be said against it? But I am certain that nothing can make no∣thing; And if ever there had been no∣thing, there never would have been any thing: And to this certainty I will hold.

Thirdly, A holy life hath a great many of cavilling Objections raised against it by corrupted nature. And shall I there begin to make my trial of it? No: I am first sure that a Ration∣al free Agent and Subject of God, is bound to obey him, and that the Grea∣test Good should be Greatliest loved, and that we are totally our Creators own, and should be totally devoted to him: I am sure I cannot love the infinite Good too much, nor be too Good, nor do too much Good to others in the world, nor make too sure of my own felicity, nor

too much seek my ultimate end. And shall not this assurance hold me fast against all the snarlings and pratlings of the doating drunken world?

So here, I have in the Treatise o∣pened those grounds on which we may be certain of the necessity of this ho¦liness, of the life to come; and of the truth of the Christian Faith and hopes. And because God in mercy hath not put off the world with the skeleton of a bare Creed, but also given them the compleat body of sacred Scri∣ptures, to be a full perpetual Record of this truth, shall I turn his mer∣cy to a snare and sin, and question all, even the Articles of the Faith, be∣cause in the Scriptures there are some things accidental to Religion, and some things hard to be understood, which the ignorant and unskilfull wrest to their destruction? This is but to be Devils to our selves, and foolish enemies of our own peace and comfort: As Cicero speaks against them that pleaded for the souls mor∣tality, as if it were a desireable thing.

You have nothing else that suiteth the Nature and Interest of a man, and agreeth with the Nature and Interest of God, to set against the Christian Religion in Competition. If you would have no Religion, you would have no Hopes, no Safety, no Business or Com∣fort but Bea••••ial in this world, and you would be no Men. If you would have nothing but Nature and the Ho∣liness which Nature clearly calleth for, you would have Health in an unhealed Body, and Health without the Physici∣an and his Means. The Mediator is the way to the Father, and if you would Love God and be happy in his Love and have the Pardon of your Sins, you have little reason to reject him that cometh to Procure, Reveal and Communicate that Love and Pardon, which must win your hearts to the Love of God. And if you would not die in desperation, but have the hopes and foresight of a better life, you have little Reason to quarrel with a Messenger from Heaven, which bring∣eth Life and Immortality to light. As bad as Christians are, if personal quar∣rels and malignity blind you not, and

if you will not take the enemies and persecutors of Christianity for Chri∣stians, meerly because they assume the name, you may easily see that serious Christians who live according to their profession, are persons of another kind of excellency, than all the unbe∣lieving world.

I know that from some self-conceit∣ed ignorant well meaning persons, I must look to be reviled and called a betrayer of Christianity, because I plead not for it in their way, and give you any other answer to your objections than [That when God gi∣veth you the spirit, you shall know that the Scripture hath no contradictions, and that Christianity is the true Religion: Till then you cannot know it; nor must I give you Reasons for it.] But I do my work, and let who will wrangle and revile.

How far the sayings of some are true or false, [that the Scripture is the onely means of faith or saving know∣ledge of God?] that [it is Principium indemonstrabile, as first principles of knowledg are in nature] that [(as o∣thers say) It hath evidence of credibi∣lity,

but not evidence of certainty] (as if evidence of Divine credibility or or faith, were not evidence of certain∣ty) [that faith hath not evidence; but evidence evacuateth faith, or the merits of it] with such like, a man of understanding may gather from what is said: And I must not be so tedious as particularly here to resolve them, ha∣ving done it (in Preface to the Second part of the Saints Rest. Edit. 2. &c.) long ago. And though I have written nothing here which some men cannot make an ill use of, and some men will not turn to matter of cavil and re∣proach, I will not therefore leave it out, whilst I expect that the Cood which Truth is fitted to, is greater than the evil, which by accident and abuse will follow it.

And because you seem Confident, and think me bound to answer you, and consequently all others, not know∣ing how many hundreds may trouble me in the like kind, I send you this in print, that other mens mistakes and infidelity also may have the same re∣medies. But I shall conceal your name and dwelling, lest the shame of your

sin should hinder your patient appli∣cation of the remedy, save onely by telling you, that it is long ago since I read a noble Learned Lord who in a Latine Book De Verita∣te (Contra Veritatem) said much against the certainty of faith: But it was all but learned froth and vanity. I Rest

A Servant of Christ, and desirer of your faith and salvation, R. Baxter

Dec. 28. 16••1.