briefly, for it lies in a small Compass: by proving, that in the Nature of the Thing, Books inspired to give Men the Knowledge of Religion must be in the highest Degree profitable for that End; by fpecifying their own express Declarations, that they are fo; by referring you to the Experience of innumerable Multitudes, that have found them fo. Then I proceeded to anfwer the feveral Objections raised against the Truth of this Affertion: fome of them general, that the Bible is not fo fhort, fo plain, fo methodical as one fhould have expected for the Benefit of Mankind; fome again particular, and levelled against several Things recorded in its feveral Parts. To these I gave Solutions, as far as the Old Teftament was concerned. Let us now go on to the New. The History of our Saviour is written there by four Evangelifts. And fome tell us their Narrations differ in fo many Things, that the reading of them is perplexing, and even their Authority doubtful. But what are these Things? The Words, related in one Evangelift, as fpoken on fuch or fuch an Occafion, vary from those in another. But perhaps the Words, that are in each, were spoken fucceffively: or each puts the Hebrew Words, which he heard, into his own own Greek, by a ftricter or a freer Tranflation, but still without altering the Senfe. Again, one fets down Facts, which another omits. But this is no Proof of Contradiction. For they profeffedly omit many Facts, which they knew to be real. One of them paffes over Things, because another before him had related them. Hence probably St. Matthew and St. Mark omit several Particulars, which are in St. Luke, who wrote first. And St. John, who came last, supplies a great deal, which the others have not, and writes very little, which they have; excepting the Hiftory of our Saviour's Death and Resurrection, which it was fit they should all have. Thus no fingle Gospel con-` taining every Thing, (though it did contain every Thing neceffary) each of them was fhorter, and therefore much more commodiously obtained at first, when Books were written very flowly, and fold very dear; so that he who could not procure the four, might however furnish himself with one: and we may now have the joint Benefit of them all. But farther, when they seem to be relating the fame Fact, the Circumstances differ. And they may be different, yet confiftent. Or if they be inconfiftent, they are two Facts, and not one, though though in fome Refpects alike. For our Saviboth perform our might, at various Times, Miracles and deliver Difcourfes, nearly akin, and yet really distinct. Still after all, even allowing for these Things, it is not eafy to make an orderly Hiftory of our Saviour's Life and Inftructions out of the four Evangelifts. For they did not think it, nor was it always, requisite, to mark down the Order, in which Things happened. They might, for one good Caufe or other, relate fuch of them together, as were not done together: but then, as they do not say they were, this is no Falfehood. And learned Men, agreeing in the main, though not in all Particulars, have brought them to a Harmony each with the other, only by allowing a very few Things to have been transposed in one of them. But were the Attempt harder than it is, our Edification from our Saviour's Difcourfes depends very little on the Time, or Place, or other Circumstances, of their Delivery. Common Perfons need not attend to fuch Points at all and Perfons of more Ability will find both a Trial of their Impartiality, and a Reward of their Labour, in ftudying them. Indeed were the ablest Men incapable of reconciling all Difficulties, it doth not follow, that they are irreconcileable. : concileable. Or though they were, the Consequence would be only, that the divine Superintendency, under which the Authors wrote, extended not to fuch minute Circumftances, though it did and must to Doctrines and Precepts, and principal Facts *. Not very much therefore would be loft by this: and one Advantage would be gained; that these Diversities would still more evidently fhew, (what indeed the whole Air and Manner of their Writings fhews) that the Evangelists are absolutely free from all Imputation of concerting their Story together, to deceive Mankind: the Affurance of which makes good Amends in Respect of Usefulness, for any Perplexities we may find in adjusting their Accounts. Another Complaint is, that our Saviour's Parables, which make up a confiderable Part of his Doctrine in the three first Evangelifts, are obfcure, and some of them purposely made so: and that a great deal of what he faith in the fourth is not clearer. But it fhould be confidered, that Parables were not only an admired Way of teaching then, but a valuable one in Concerning this Matter fee Gauffen, de verbo Dei, §. 64, &c. See alfo Archbishop Potter's Lectures, p. 141, &c. where the Opinions of Erafmus, Epifcopius, Grotius, &c. are stated. their own Nature; as they excite Attention, please the Imagination, and fasten upon the Memory. And nothing can be more intelligible, or more beautifully perfuafive, than moft, if not all, of our Saviour's Parables, and other Difcourfes, are now, and were in a very thort Time after his own Days. Some of both indeed appeared, and were defigned to appear, otherwise, when he spoke them. But these were accommodated with the utmost Prudence, for letting in Light upon his Hearers by gentle Degrees, which, if poured on them all at once, would have been too ftrong for many Perfons of good Meaning, but whofe Prejudices required to be gradually worn off; and would have furnished Handles to bad People, for decrying him fuccessfully, and destroying him, before his Ministry had taken due Root. Perhaps it may be thought, that to the latter fome of his Cenfures were too fevere, and fome of his Answers not direct enough. But they came from one, who knew the Hearts of Men, and spoke to what he saw there. The Perfons, to whom these Cenfures, or these Answers, were particularly directed, felt the Propriety of them, though poffibly the rest, even of the By-ftanders, were unable to perceive it: no Wonder then, if we are less |