More Reasons for the Christian Religion, Part

More Reasons for the Christian Religion · Part

p. 1SIR,

I Was right glad, when I firſt heard that you had written, and put to Print, a Book of the Reaſons of the Chriſtian Religion; and I did immediately buy the Book, hoping that in the Reading and Peruſing of it, I might have received 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, p. 2if 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 Objection, page 412. ſay, Nothing but ignorance maketh men think ſo; underſtand once the true meaning, and allow for the errors of Printers, Tranſcribers, 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 Ozias 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 Chronicles; if not, how may they be underſtood, for in thoſe books it is written that Joram was Father to Ahaziah, and Ahaziah was Father to Joaſh, and Joaſh was Father to Amaziah, and Amaziah p. 3was Father to Azariah, and A zariah was Father to Joatham; by the account of which Books, there is above 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 Goſpel, Chapter 24. verſ. 9, 10. 22, 23. where Luke writes, that Mary Magdalen and other Women, told the Diſciples, 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 Tranſcribers, 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 Diſciples, and ſaid to them, They (I ſuppoſe meaning the Adverſaries) have taken away the Lord out of the Sepulcher, and we know not where they have laid him.

If not how may I underſtand them to be both true Teſtimonies or Reports, for it ſeemeth by Luke, ver. 11, 12. and 23, 24. of his 24. Chapter, p. 4that 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 Crucified, 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 Diſciples, 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 returned from the Sepulcher to tell the p. 5Diſciples, before that Mary M…gdalen 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 reports.

Sir, I ſhall trouble you with no more but theſe few places which I have propoſed 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 Teſtimonies 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 p. 6Reconciled, though I do not underſtand 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 contradiction 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 defence of thoſe Books in which you ſay you think that no one error or contradiction in any matter can be proved, to make it appear in truth and plainneſs.

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 p. 7Miniſter; therefore do I write to you, and if you ſhall not give me a gentle and plain Anſwer, I ſhall be diſcouraged 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.

p. 8SIR,

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.

p. 9Secondly, The other ſort are Infidels, 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 Letter to the place where you ſay you ſojourn, 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 unſatisfied in the Grounds of Chriſtianity; but I ſtrongly ſuſpected was written by a Papiſt, it was made ſo ſuitable to their deſigns.)

In two things you have not dealt p. 10righteouſly 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 Objections, 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 Scriptures; 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 manifeſting theſe following Propoſitions.

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 indefectible in every particle, yet might we have a certainty of the Chriſtian Religion.

Prop. 2. That yet all that is in the p. 11Scriptures as the word of God is certainly true; and no error or contradiction can be proved in it, but what is in ſome Copies 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 Scripture, or anſwer all objections which occurre.

Prop. 4. The true method of one that would arrive at certainty, and not deceive himſelf and others, is to lay firſt the fundamental proofs, and examine them till he is thereby confirmed, and afterwards 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 p. 12expect 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 proved that every word of the Scriptures is true, nor the Pen men infallible or indefectible in every particle, yet might we have a certainty of the Chriſtian Religion.

The reaſon is, Becauſe every particle in the Scripture, is not an eſſential part of the Chriſtian Religion, (no nor any Integral part, if you take the Chriſtian Religion ſtrictly, for the Doctrine of neceſſary Belief, Deſire and Practice:) And that part which is indeed the eſsence (yea or Integrity) of Chriſtianity, 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 p. 13Eſſential and Integral hath its Accidents; 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 being 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 ſalvation, 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 mentioned; 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, Genealogical, Chronological, Topographical, Phyſical, incidental paſſages, is but an appurtenance, and not ſtrictly a part (Eſſential or Integral) of the Chriſtian Faith, of Holineſs or Religion.

Yet remember that we maintain as certain, that they are all Lyars who accuſe God of Lying; And that, whatever p. 14ſome ignorantly talk to the contrary, God cannot lie. See the excellent Ameſius his Diſputation, of this Queſtion, An falſum ſubeſſe poteſt fidei divinae, after his Medulla Theologiae (which book with his Caſes of Conſcience, and Alſtedius his Encyclopaediae, may (after the Scriptures and Concordance) make a good Divine, and be a better Library than the Fathers of the fourth Council. Carth. were acquainted with.) He that thinketh God can lie, deſtroyeth the Objectum Formale 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 whoſoever believeth every word in the Scripture to be Gods word, muſt believe 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.

p. 15Becauſe 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 Religion.

Firſt, We deny not but that there are many falſe and wicked ſayings hiſtorically 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 nevertheleſs true: For it is true that all theſe untruths were ſpoken.

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

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

p. 16Fourthly, We confeſs that Chriſts Diſciples were not indefectible or ſinleſs. As their understandings, ſo their wills and lives, had ſtill ſome imperfections. Marke, Paul and Silas did not all perfectly do their duties, in the caſe they differed about. Peter did amiſs in avoiding the Gentile Chriſtians, 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 p. 17can be heedleſs, careleſs, raſh, partial, 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 Apoſtles by over magnifying them, therefore 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 infallible aſſiſtance with the Apoſtles; ſeeing we find not that promiſe ſo expreſly 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 p. 18ſick, 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 infallibility 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 fulfill 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 Infallible 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 ordinary means. And ſo a good Chriſtian p. 19may doubt whether they had the Spirit 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 actions which were then done: (as what was the place and power of Herod, Archelaus, Pilate, Falix, Feſtut, &c.) and ſuch other parts of common Hiſtory.

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 aſſiſtance in the ſenſe and ſoul of the Scripture than in the words and body: And that there is in the phraſe and method ſomewhat of (blameleſs) humane imperfection: And that as David was not ſtronger then Goliah, nor his weapons more excellent in themſelves, but God would overcome ſtrength by the means of the more weak; ſo an Ariſtotle may be more accurate in method, and a Demoſthenes, Varro or Ci…cro in words and phraſe than an Apoſtle; And they may be left to the imperfections p. 20of their ſeveral gifts (diverſified 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 foolliſhneſs of Preaching may ſave believers, 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 tranſlated 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 p. 21of 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 Canonical, 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 certain what is contained in any one Book of the Bible, totally; for he that cannot Read, may poſſibly not hear p. 22the whole Book from another, at leaſt ſo as to underſtand and remember it: And yet he may hear the ſame Doctrines 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 Infallible word. For firſt ſo all the believers of the old world were ſaved, before Moſes wrote the Law; And the Chriſtian Churches were gathered and thouſands converted to Chriſt, many years before a word of the New Teſtament was written. Secondly, And all the thouſands and millions of Chriſtians 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 thouſands among them without the knowledge 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 p. 23the Epist. Jeſuit. & Maſaeus Hiſtor. Judic. and other writings, that in Japan, Congo, China, and other Countries of the Eaſt, they did teach them onelyonly by Creeds, Catechiſmes, and preachings: And I remember no knowledge 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 Varentus hiſtory) doth put all ſober readers paſt doubt, that there were many excellent Chriſtians. And if other means may make men Chriſtians who are never told of the holy Scriptures, than thoſe ſame means with the Scriptures, may make them Chriſtians, who are made believe that all Scripture 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 p. 24caſe of the Scriptures were as theſe miſtaking perſons think. And I told you how many waies, beſides Scripture, the ſumme and neceſſary ſubſtance 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 office 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 contained. Fourthly, In the three breviates or ſymboles of the Chriſtian Religion, the Creed, Lords Prayer and Decalogue, which all the Chriſtian Churches ſtill uſed. Yea every one that was baptized at age (and the Parent for the Infant) did openly make profeſſion of the Chriſtian faith, and of Religion in all the eſſential particulars. Fifthly, In the Churches uſe of Catechiſing thoſe who were to be baptized, that they might firſt know that Religion which they were to enter. Sixthly, In that conſtant Communion p. 25of all the Churches in their ſolemn Aſſemblies, and ſetting apart the Lords day to that uſe; where in their worſhiping of God, they expreſſed and excerciſed their Religion. Seventhly, In the conſtant preaching of the Goſpel 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 diſputations 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 Confeſſion 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 Tradition of the Church of Rome. Fourteenthly, Yea, we may adde the Confeſſions of Adverſaries, who tell us p. 26part 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 Aſſemblies of the Chriſtians. In all this I have but told you, by how many waies and means materially the Goſpel Doctrine was made known.

Now the great Queſtion is, Whether 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 deny 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 ſpeaketh the truth, But I affirm the thing queſtioned, and ſhall ſhew the miſtake of this reaſon of the Adverſaries.

Firſt, It muſt be remembred that we aſcribe Infallibility Primitive and Abſolute to God and no other. Therefore p. 27we 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 Concomitant 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 Teſtimony: 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 whatever 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 p. 28left in writing Firſt, Hath in it ſtill viſibly to the eye of every truly diſcerning perſon, the Image of Gods Power, Wiſdome and Goodneſs. Secondly, The ſame Goſpel as preached and delivered by them had the Concomitant 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 concurrence 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 whether Divine Atteſtations are a certain proof of Truth.

To begin at the laſt. Firſt, If Divine 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 derivative from God: And then it muſt be either becauſe a Lie is as perfect and p. 29Good as Truth (which humanity, reaſon, 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 Imperfect God, an unwiſe, an ill, an impotent 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 Divine Atteſtations, I have fully proved in the Treatiſe. Firſt, They are Divine 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 Miracles, raiſe the Dead with a word: None elſe could do what the Apoſtles p. 30did; 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 renovation 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 other is, The ſame Image by this Scripture (and the Spirit that indited it) printed on all true Chriſtians ſouls. Divine, Power, Wiſdome and Goodneſs, hath imprinted it ſelf firſt upon the ſacred word, or doctrine, and by that produceth unimitably, holy Life, p. 31Light, and Love in holy ſouls. True Chriſtians know this: They feel it: They profeſs it: They have this Spirit in them, illuminating their minds, ſanctifying their wills, and quickening them to vital operation and execution; And this is Chriſts Advocate, and Witneſs ſtill dwelling in all his members. I ſpeak not of an immediate verbal or impulſive revelation in us, but of a Holy indwelling nature, principle, operation, conforming the ſoul to God, and proving us to bear his Image. 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 Inherent 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 p. 32he 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 plainly 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 Circumſtances of thoſe humane Teſtimonies as amount to a Natural Infallible Certainty (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 concurreth. Firſt, A full humane Faith. Secondly, A Natural Certainty. Thirdly, A Divine Faith, to the aſcertaining 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 Teſtimonies p. 33ſtill ſhew themſelves: They are yet in Being. The ſacred Goſpel is among is and on it the Life, Light, Love foredeſcribed. 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 hindereth 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 againſt the Cavils of Unbelievers.

As the Great Creator hath his ſtanding Teſtimony in the Natural Conſcience 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 unto 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 Spirit dwelling in them, by Divine Life, Light and Love, ſo as ſhall keep up a Church of holy ones to Chriſt, in deſpight p. 34of 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 doubtful, 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 nothing; 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 Veracity: for his own Miracles and Reſurrection were ſeals affixed hereunto: Thirdly, We are ſure that the ſame Gospel ſpoken by himſelf, was confirmed 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 Commiſſioned 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 p. 35that findeth his Promiſe with the Performance, may know that it was the Promiſe which was Performed. Therefore our work is to find out that Promiſe.

And Firſt, We find their Commiſſion, Mat. 28. 19, 20. Go and Diſciple me all Nations, Baptizing them into the Name of the Father, the Son and the Holy Ghoſt: Teaching them to obſerve all things whatever I have Commanded 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 promiſe of my Father upon you: But tarry ye in the City of Jeruſalem, till ye be endued p. 36with 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 alſo 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 remembrance whatſoever I have ſaid unto you.

Adde to theſe the Texts which mention the Performance of theſe Promiſes; 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, p. 37and 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 preached 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 preached the Goſpel of Chriſt. Gal. 3. 2. This onelyonly 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 Spirit 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 Teſtimony of what they had heard from p. 38Chriſt, 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 onelyonly 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 miracles. 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, reſurrection, aſcenſion, and Covenant and Commandments, which they atteſted, and all that is properly the Goſpel or Christian 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 p. 39atteſted this much. The Apoſtles conſtantly preached this Goſpel; They Baptized perſons into the New Covenant; 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, righteous and ſober life: And they confirmed 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 nothing] I again anſwer, it is a blind Objection. God onelyonly 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 Declaration of the Goſpel, that God would not ſuffer them to erre or to deceive. Thoſe words which the Holy Ghoſt did by p. 40inſpiration dictate to them, it is certain that all thoſe words the ſame Holy 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 Commiſſioned for, and Spiritually Enabled to teach? What if in ſome points which they could know by common ſenſe infallibly as well as other men, any one ſhould think that they were left meerly to that certainty of ſenſe. What if one be uncertain which are the Parts, and which but the Appurtetenances 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. p. 41But 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 onelyonly not ſure whether every word in Genealogy, or by circumſtances were ſpoken by the Spirit, nothing will follow hence, but that every 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 Internal 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 p. 42from 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 preſerve me in ſafety to his Kingdome? If I were uncertain whether this promiſe extended to every hair of my head, ſo that none of them ſhould periſh? 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 numbered with thoſe [All things.] Muſt I be uncertain therefore whether any thing ſhall work for my good? or whether ſufferings for Christ ſhall do it?

Thirdly, What if I be uncertain whether the vegetative faculties or ſoul in man, be material or immateterial? p. 43Muſt I be as uncertain whether man have an immaterial (or incorporeal) ſoul? and whether the intellectual 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 office, 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 perſon himſelf muſt come or not?

Fifthly, What if I be diſputing whether a Tree be wood? and I cannot 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 whether 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 ſweareth to any writing, that it is true, or to any interrogatories; If I be uncertain whether it be the true ſpelling, p. 44or Syntax of the words, or the propriety of every phraſe, or every circumſtance of the matter which he atteſteth, muſt I therefore be uncertain whether he atteſt any thing at al?

This one conſideration may ſhew the unreaſonableneſs of ſuch concluſions; That all Syſtems Phyſical and Moral, have their great Eſſential or principal parts, and their ſmaller Integrals, and their Accidents, which are no proper parts. And the Great and Principal parts are few, plain, diſcernable and neceſſary to the being or the greateſt Ends: The Integrals are numerous, ſmall, hardly diſcernable, and neceſſary only to Perfection. The Accidents are ſome of them yet of a lower nature, leſſe neceſſary, nnd leſs diſcernable. 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 thouſands of ſprigs at the extreamities, p. 45nor 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 Canonical, and every Copy that varieth in ſome readings from others, or of every Genealogical Chronological Topographical, or Historical word; every phraſe, location, order of ſentences, citation of the Prophets, whether it were certainly all done by the Infallible inſpiration of the Holy Ghoſt, is a thing that requireth more knowledg than every true Chriſtian hath, as not having the ſame clearneſs and notoriety of Evidence as the Gospel or ſubſtance of Chriſtianity hath. No … that all Gods word is True, p. 46Truth 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 Scriptures expreſſed as Gods word, is certainly true; And no error or contradiction is in it, but what is in ſome Copies, by the failing of Preſervers, Tranſcribers, 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 every 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 contradiction p. 47to another; And that he can have no more certainty of the Goſpel, than he hath of Jorams ſon, or whether 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 temptations of Satan as if we muſt let go all, if we doubt of the divine authority 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 contain 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 p. 48Friends, 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 onelyonly may ſay true, while Zidkiah and all the reſt of Ahabs Prophets may lie, as in the name of the Lord. Balaam and the aforeſaid old Prophet, and many ſuch may ſay true, when Gods Spirit doth inſpire 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 Miraculous gifts of tongues and propheſying, &c. had their Timeing and ordering of their gifts from the ſame Spirit that gave them the gifts, you may judge. And ſome Proteſtant expoſitors have doubted, whether James p. 49and 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, becauſe 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 Teſtament, whether it be alwaies their meaning to juſtific each tranſlation, and particle of ſenſe, as the word of God and rightly done; or onelyonly 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 whether every citation of numbers or Genealogies from the Septuagint, intended an approbation of it in the very points in which it differeth from the Hebrew Copies; ſuch plain exceptions, being promiſed I aſſert that All that is ſaid in the Bible as by the ſpirit of God, by men that had the promiſe of his Spirit, and eſpecially by the Apoſtles, is certain Truth and hath no p. 50Contradiction 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 Divines and Philoſophers teacheth us to diftinguith between objective and ſubjective certainty, that is, The certain Truth of the Thing, and the Certainty of our own apprehenſion of it.

Secondly, The word certain, when applyed to the Apprehenſion, ſometime ſignifieth an infallible apprehenſion, 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 ſometimes it ſignifieth alſo ſuch clear evidence, as is in its kind ſufficient to baniſh all conſiderable doubting. And now I conclude.

Firſt, Whatever is True, is objectively certain and Infallibly true; p. 51ſo 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 prejudiced indiſpoſed perſon, may not be ignorant of them, or erre about them.

Thirdly, All Truths in the Scripture 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 evidence in the formal reaſon of ſaith, that they are true.)

Fourthly, All known Truth is infallibly known; that is, He that knoweth it, is not deceived, nor can poſſibly 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 certain: 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 fallible p. 52or uncertain.

Sixthly, All Gods word being equally 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 neceſſary, the underſtanding and belief of every part is not equally eaſie, ſtrong, paſt doubting, or neceſſary▪

Seventhly, There is a ſuperficial belief 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 produce: But that Belief which is ſo clear and powerful as truly to ſanctifie and ſave the ſoul, muſt be the effect 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 neceſſity of the Spirits operation of faith, and then by ſaith, is not becauſe the Goſpel wanteth due Aſcertaining Evidence; or an aptitude to convince and ſanctifie a ſoul: For its highly Rational (though myſterious) and p. 53Good. But becauſe by corruption and pravity the mind of man is ſo undiſpoſed 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 believe it, I will not believe it; Becauſe Firſt, It is his pravity which is his diſability; 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 common 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 labour 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 p. 54ſo much to prevent miſunderſtanding.

Now my Reaſons why I take every Hiſtory, Chronology, Genealogy in Scripture as certainly true, and every other word, which is ſpoken by a true Prophet 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 Commiſſion given them by Chriſt: And he promiſed his Apoſtles his Spirit for the performance of all their Commiſſioned office work. This writing is part of the preaching which Chriſt ſent them for. And no doubt but the Spirit did cauſe them to write all the ſubſtantial 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 p. 55ſame 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 diverſity of words, and order, to preſerve 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 paſſages 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 atteſteth the Chriſtian Religion, doth receive it and atteſt it as found in the ſacred Scripture, (though not as there alone:) And it putteth no exception p. 56againſt any part of the ſacred record: Therefore while it particularly atteſteth the chief parts, it inferreth an atteſtation 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 containeth 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 temptation 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 expected from me, whilſt ſo great a number of books are already written p. 57which have done it: And why ſhould you bid me write that again which is written already, unleſs you had confuted what is written? If you underſtand Latine, you may find a multitude of ſuch ſeeming contradictions, reconciled, in Sharpius, Magrius, Althamer, 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 Latine 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 Miniſter 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 p. 58theſe from your imputation of contradiction, 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 reſolved; 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 contradictions? Are we not all called the Children of Adam? and Abraham called 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 master 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 p. 59ago? This Language was well underſtood by them that uſed the like.

And Secondly, For the next queſtion you muſt underſtand the ſcope of an Author and his undertaking, if you will underſtand his words. Matthews 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 Abraham to David, and one from David to the Captivity, and one from thence to Chriſt: Therein commemorating 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 omitteth 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 Poſterity of Athalia, and ſo of Ahab and Jezebel; which God hath fortold p. 60ſhould 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 Progenitors 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 others: 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, p. 61with leſs reſpect to the time and order, 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, Maria 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 among the dead; he is not here, he is riſen, 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 Magdalen being come back, ſtood weeping at the door of the Sepulchre, and looking p. 62in, 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 brethren 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 believed 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 upon 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, Whether p. 63here be any more than All ſet together ſay? Secondly, Whether in all this there be any Contradiction?

But if you ſhould take Dr. Hammonds ſhorter Suppoſition, Firſt, That Mary and the women came to the Sepulchre, and find that before they came the ſtone was rolled away by an Angel (who had affrighted the Keepers) 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 ſtaying 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 goeth and telleth all to the Diſciples. If this order be ſuppoſed, what contradiction is here?

Where you ſay in Luke the women told the Diſciples of the Angels firſt, hefore p. 64Peter went, I anſwer, Firſt, whether 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 ſuppoſe Luke, as in Chriſts Doctrine ſo in theſe by-matters of fact, to intend only to deliver the matter, and not to tell juſt the time and order, There is no untruth nor contradiction in either ſuppoſition.

III. Your third queſtion is fully anſwered in the anſwer of the Former. According to the firſt Harmony or ſuppoſition, Matthew onelyonly mentioneth one of the Apparitions of the Angels, and one of Maries goings to the Diſciples. And ſo this written in Matthew, was partly before Maries ſeeing Chriſt (viz. The Angels firſt appearance) 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 p. 65Angels … 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 atteſtations and evidences which I have opened in my Treatiſe, and you are not able to confute them? which leadeth me to my Third Propoſition.

Prop. 3. He that firſt preveth the Truth of the Chriſtian Faith by ſolid evidence, may and ought to be certain of that Truth, though he be not able to ſalve all ſeeming contradictions in the Scriptures, or anſwer all objections which occur! Yea certain of EVERY PARTICLE thereof.

This I prove by theſe following Arguments.

p. 66Arg. 1. From the conſent of all mankind, who are forced thus to conclude 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 anſwer. And incommodum non ſolvit argumentum 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 Scitur: 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 Penetrability, and then an impoſſibility till a Ceſſion begin at the extremity of natural beings and continue unto the ſuppoſed mobile? Shall we ſay that a wheel cannot poſſibly turn round, becauſe 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, before you will be ſure of any thing of p. 67thoſe matters, where theſe difficulties are found?

He that can anſwer all objections, Firſt, Is ſuppoſed not onelyonly to know, but to know the matter in ſome perfection. And can none know certainly but thoſe (who be they) that know in ſuch perfection? 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 whether there be a God? the Creator of all? Cannot I be ſure of this till I can anſwer Ariſtotles Objections of the worlds Eternity, and all the reſt which every Atheiſt will alleadge?

2dly, What if the Queſtion be, whether God be moſt wiſe? Cannot I be ſure of it by the notorious effects of his wiſdome, 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 p. 68their Objections, who ſay [perfect goodneſs would make all things perfectly good: and would not let the world he in ſo much wickedneſs, nor ſo many 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 Almighty?]

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 Objections of the Somatiſts againſt the Soul? and all the Objections of Hobs againſt free will? and all the Objections of Chambre for the reaſon of p. 69beaſts? 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 bottom, 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 Chriſtians 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, p. 70when 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 wonder 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 Credit 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 accordly p. 71with a more clear, aſsured confidence than thoſe that are unneceſſary & dark; And that uncertainties muſt be reduced to certainties, and not certainties to uncertainties; 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 thouſands of little branches are hardly viſible 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, Wiſdome and Goodneſs doth proceed, muſt needs himſelf be more Great and p. 72Wiſe 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 incomprehenſible, which quite ſwalloweth up my underſtanding; and many little things be ſaid againſt it? But I am certain that nothing can make nothing; And if ever there had been nothing, 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 Rational free Agent and Subject of God, is bound to obey him, and that the Greateſt 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 p. 73too 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 opened thoſe grounds on which we may be certain of the neceſſity of this holineſs, 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 Scriptures, to be a full perpetual Record of this truth, ſhall I turn his mercy to a ſnare and ſin, and queſtion all, even the Articles of the Faith, becauſe 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 mortality, as if it were a deſireable thing.

p. 74You 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 Comfort but Bea…ial in this world, and you would be no Men. If you would have nothing but Nature and the Holineſs which Nature clearly calleth for, you would have Health in an unhealed Body, and Health without the Phyſician 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 bringeth Life and Immortality to light. As bad as Chriſtians are, if perſonal quarrels and malignity blind you not, and p. 75if you will not take the enemies and perſecutors of Chriſtianity for Chriſtians, 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 unbelieving world.

I know that from ſome ſelf-conceited 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 giveth 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 onelyonly means of faith or ſaving knowledge of God?] that [it is Principium indemonſtrabile, as firſt principles of knowledg are in nature] that [(as others ſay) It hath evidence of credibility, p. 76but not evidence of certainty] (as if evidence of Divine credibility or or faith, were not evidence of certainty) [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, having 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 reproach, 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 knowing 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 remedies. But I ſhall conceal your name and dwelling, leſt the ſhame of your p. 77ſin ſhould hinder your patient application of the remedy, ſave onelyonly by telling you, that it is long ago ſince I read a noble Learned Lord who in a Latine Book De Veritate (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.