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Gospel, ver. 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 was father to Azariah, and Azariah 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, chap. xxiv., ver. 9, 10, 22, 23, where Luke writes, "That Mary Magdalene, 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. xx., v. 2, "That Mary Magdalene told two of the disciples, and said to them, They (I suppose meaning the adversaries) have taken away the Lord out of the sepulchre, 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, 23, and 24, of his 24th chapter, that Mary and the other women had told those things of their seeing the angel, which said that Jesus was risen and alive, before that Peter ran or went to the sepulchre.

3. And, thirdly, whether that which is written by Matthew,' in the 28th chapter of his Gospel, that the angel said to Mary Magdalene, 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; lo! I have told you."

"And they departed quickly from the sepulchre 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 Matt. xxviii. 1,5-9.)

Whether, I say, was this which is written in St. Matthew's Gospel, that I have here transcribed, said to the women, and

that the women returned from the sepulchre to tell the disciples, before that Mary Magdalene said to him that she supposed to be the gardener, "If thou hast borne him hence, tell me where thou hast laid him, and I will take him away;" (John xx. 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 reconciled, 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 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 v. 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 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.

To Mr. Baxter.

SIR,

THE ANSWER.

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 design do act the part of infidels, that they may loose men from all religion, in hopes 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 most likely to become the master of his faith; for men are apt to think that none can so easily and certainly show them the truth, as he that hath showed 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 more easily 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 infidels, who of late are grown numerous and audacious, and look so big, and speak so loud, 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 gainsayer 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 scholars 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 righteously and ingenuously 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 showed 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 penmen 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 Scriptures 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 seeming contradictions in the Scripture, or answer all objections which occur.

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 plainness and gentleness in the answer, I shall grant you the first as far as in such haste 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, or that I should flatter you, and tell you that apostasy is a state of safety; for I, that believe Heb. vi. and x., 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 penmen 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 cer tainly 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 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 bible's 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.

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Yet, remember, that we maintain as certain, that they are all liars who accuse God of lying; and that, whatever some ignorantly talk to the contrary, God cannot lie. See the excellent Amesius's disputation of this question, An falsum subesse potest fidei divinæ, after his 'Medulla Theologiæ ;' which book, with his "Cases of Conscience,' and Alstedius's 'Encyclopædia,' may, after the Scriptures and Concordance, make a good divine, and be a better library than the fathers of the fourth council of Carthage were acquainted with. He that thinketh God can lie, destroyeth the objectum formale fidei divinæ, 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 itself 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 God's 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 God's word and not another part; which needeth no proof.

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