NE

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SECT. XII,

Of things contrary to Reafon.

EITHER are they to be more regarded, who say that fome doctrines are comprised in thefe Books which are difagreeing to right reafon For this is confuted firft by fuch a vaft multitude of Men who wanted no wit, learning or wifdom, as have followed the authority of thefe Books, ever fince the first times. And then all thofe things which were fhewn in the firft Book to be confonant to right reason; for inftance, that there is one God, who alone is abfolutely perfect, infinite in vertue, life, wisdom, and goodnefs, of whom all things that have any being were made: whofe care and providence reacheth over all his works, especially unto Men; and who can after this life bountifully reward all them that obey him and that we ought to bridle our fenfual appetites: that amongst Men there is kindred and alliance, and therefore they ought to love one another with fincere affection; All these you fhall find most plainly delivered in thefe Books. But to affert any thing for certain beyond thefe, either about the nature of God, or about his will, by the mere conduct of humane reason, the contrary refolutions, not only of the Schools among themfelves, but of particular Philofophers, may teach us how unsafe and fallacious it is.

And it is no marvel: for if Men do fo far disagree in their opinions, when they difpute about the nature of their own Soul, then they

muft

Book III. muft needs much more diffent, when they go about to determine any thing not revealed concerning the highest Mind, and the most fupreme Spirit, which fo far tranfcends our weak apprehenfion. If (as prudent Men are wont to fay) to enquire into the Counfels of Kings be dangerous, and not to be attempted or attained by us; who then is there fo fagacious, that he fhould hope to be able by his own conjecture to find out what God's Will is, in thofe things which he may will freely as he pleafes? Wherefore Plato faid very well, that none of these hidden myfteries could be known without an Oracle. Now there can no Oracle be proved to be an Oracle indeed by any clearer teftimonies than those that are contained in the faid Books of the new covenant. It is fo far from being proved, that it is not so much as afferted, that God did ever reveal any thing to Men concerning his nature, which was repugnant to these Books: Nor can there any later fignification of his will, which is credible, be produced. For if there was any thing otherwife commanded or permitted before the times of Christ, in fuch matters as are either plainly indifferent, or not at all in themselves due, nor plainly difhoneft, it makes nothing against thefe Books; fince that in fuch matters the later Laws annul the former.

SECT.

SECT. XIII.

Anfwer to an Objection, that fome of thefe Books are repugnant to the other.

HERE are thofe who are wont farther

THE

to object against thefe Books, that there is fometime a certain difagreement in their fenfe. But, quite contrary, whofoever will judge of this matter with an indifferent mind, fhall find this alfo may be added to the arguments for the authority of these Books, that we do moft manifestly and apparently agree about fuch things as concern any weighty point of doctrine or biftory: Which confent and accord cannot elfewhere be found among any other Writers that are of one and the fame fect or profession, whether we confider the Jews or the Greek Philofophers, the Phyficians or the Roman Lawyers. All which do not only differ much among themfelves, yea, even those that are of the fame fect, as Plato and Zenophon; but oftentimes one thall find the fame Writer to affirm now one thing, then another, as if he were forgetful of himfelf, or knew not what to refolve upon. But these Writers, of whom we fpeak, do inculcate and exprefs the fame points of faith; they deliver the fame Commandments; and as for their narration of the life, and death, and refurrection of Christ, the fum and fubftance in them all is the very fame.

As touching fome finall circumftances, which make nothing to the main matter, they might happily have admitted a very eafie reconcilia

tion; though we now do not know it, because of the likeness of things done at divers times, the ambiguity of names, or more names than one of the fame Man or Place, and fuch like things. Nay this very thing ought to vindicate and free thefe Writers from all fufpicion of Falfehood; it being ufual with thofe that would have lyes and untruths credited, to relate all circumstances by compact and agreement, fo as there fhall not appear any colour or fhew of difference. Or if it be fo, that for any fmall difference, which cannot fo exactly be reconciled, a whole Book fhall lofe its credit; then we muft believe no Books at all, fpecially thofe of Hiftory: yet we fee that Polybius, Halicarnaffenfis, Livy, and Plutarch, for the fubftance of them are efteemed authentical and true, though in fome circumstances they do not agree: Which makes it the more equal and juft, that no fuch thing fhould deftroy their credit, who we fee by their very Writings were always moft ftudious of Piety and Truth.

SECT. XIV.

Answer to an Objection, taken from outward Teftimonies, which make more for thefe Books.

THERE remains another way of overthrowing a Teftimony, which is by producing contrary Teftimonies out of other Authors.

But

But I dare boldly fay, that there are no fuch teftimonies to be found, unless a Man will produce the fayings of them that were born a long time after, and of fuch alfo as did fo openly profefs enmity againft Chriftianity, that they could be no fit Witnesses in this matter.

Nay, on the contrary, if need were, we could alledge many teftimonies to confirm divers parts of the history which is delivered in the faid Books, Thus both Hebrews and Pagans report that fefus was crucified, and that fundry miracles were done by him and his Difciples. Thofe moft famous Books of Jofephus, which were fet forth about Forty Years after Chrift's Afcenfion, do make mention of Herod, Pilate, Feftus, Felix, John the Baptist, Gamaliel, and of the deftruction of Hierufalem at large. Herewithal agree that which the Authors of the Talmud have recorded concerning those times. Tacitus relates how cruelly Nero ufed the Chriftians. And anciently there were certain Books extant, not only of private Men, as of Phlegon, and others; but alfo fome publick Ats, whereunto the Chriftians appealed, for that in them there was mention made of the Star that appeared at Chriff's Nativity, and alfo of the Earthquake and Eclipfe of the Sun (againft the courfe of Nature, it being then full Moon) at the time of Christ's Pallion upon the Crofs.

SECT.