IV.The first argument to prove Scripture to be the World of God
of reason can be soundly believed, the testimony must be known to be truly divine. 53. Yet a belief of scripture doctrine as probable, doth usually go before a belief of certainty, and is a good preparative thereto. 54. The direct, express sense, must be believed directly and absolutely as infallible, and the consequences where they may be clearly and certainly raised: but where there is danger of erring in raising consequences, the assent can be but weak and conditional.
55. A consequence raised from Scripture, being no part of the immediate sense, cannot be called any part of Scripture. 56. Where one of the premises is in nature, and the other only in Scripture, there the conclusion is mixed, partly known, and partly believed.
That it is the consequence of those premises is known; but that it is a truth, is, as I said, apprehended by a mixed act. Such is a Christian's concluding himself to be justified and sanctified, &c. 57. Where, through weakness, we are unable to discern the consequences, there is enough in the express direct sense for salvation. 58. Where the sense is not understood, there the belief can be but implicit. 59.
Where the sense is partly understood, but with some doubting, the belief can be but conditionally explicit; that is, we believe it, if it be the sense of the word. 60. Fundamentals must be believed explicitly and absolutely.
CHAP. IV The First Argument to prove Scripture to be the Word of God.
SECT. I. Having thus showed you in what sense the Scriptures are the word of God, and how far to be believed, and what is the excellency, necessity, and authority of them, I shall now add three or four arguments to help your faith, which, I hope, will not only prove them to be a divine testimony to the substance of doctrine (though that be a useful work against unbelief), but also that they are the very written laws of God, and a perfect rule of faith and duty. (2 Tim.
3:16.) My arguments shall be but few, because I handle it but on the
by, and those such as I find little of in ordinary writings, lest I should waste time in doing what is done to my hands.
1. Those writings and that doctrine which were confirmed by many and real pmiracles, must needs be of God, and consesequently of undoubted truth. But the books and doctrines of canonical Scripture were so confirmed: therefore, &c.
Against the major proposition nothing of any moment can be said; for it is a truth apparent enough to nature, that none but God can work real miracles, or, at least, none but those whom he doth especially enable thereto; and it is as manifest that the righteous and faithful God will not give this power for a seal to any falsehood or deceit.
The usual objections are these: first, antichrist shall come with lying wonders.
Answ. They are no true miracles: as they are τέρατα ψέυδους, (2 Thess. 2:9,) lying, in sealing to a lying doctrine: so also in being but seeming and counterfeit miracles. The like may be said to those of Pharaoh's magicians, and all other sorcerers and witches, and those that may be wrought by Satan himself. They may be wonders, but not miracles.
Object. 2. God may enable false prophets to work miracles to try the world, without any derogation to his faithfulness.
Answ. No: for divine power being properly the attendant of divine revelation, if it should be annexed to diabolical delusion, it would be a sufficient excuse to the world for their believing those delusions.
And if miracles should not be a sufficient seal to prove the authority of the witness to be divine, then is there nothing in the world sufficient; and so our faith will be quite overthrown.
Object. But, however, miracles will no more prove Christ to be the Son of God, than they will prove Moses, Elias, or Elisha, to be the
sons of God, for they wrought miracles as well as Christ.
Answ. Miracles are God's seal, not to extol the person that is instrumental, nor for his glory; but to extol God, and for his own glory. God doth not intrust any creatures with his seal so absolutely, as that they may use it when, and in what case they please. If Moses, or Elias, had affirmed themselves to be the sons of God, they could never have confirmed that affirmation with a miracle; for God would not have sealed to a lie. Christ's power of working miracles did not immediately prove him to be the Christ, but it immediately proved his testimony to be divine, and that testimony spoke his nature and office: so that the power of miracles in the prophets and apostles was not to attest to their own greatness, but to the truth of their testimony concerning Christ. Whatsoever any man affirms to me, and works a real miracle to confirm it, I must needs take myself bound to believe him.
Object. But what if some one should work miracles to conform a doctrine contrary to Scripture, would you believe it? Doth not Paul say, "If an angel from heaven teach any other doctrine, let him be accursed?"
Answ. I am sure God will never give any false teacher the power of confirming his doctrine by miracles; else God should subscribe his name to contradictions. The appearance of an angel is no miracle, though a wonder.
Object. But every simple man knows not the true definition of a miracle, and consequently knows not the difference between a miracle and a wonder, and so knows not how to believe on this ground.
Answ. As God doth not use the testimony of miracles, but on very great and weighty causes, to wit, where natural and ordinary means of conviction are wanting, and usually for the delivering of some new law or truth to the world, or the like; so when he doth use it, he
sufficiently manifested the reality of the miracles. Satan's wonders are such as may be done by natural means; though, perhaps, through our ignorance, we see not the means. But God oft worketh that which no natural means can do, and Satan never performed. As the raising of the dead to life, the creating of sight to him that was born blind, the dividing of the sea, the standing still of the sun, with multitudes of the like.x Again, though many of Christ's works may be done by natural means, as the healing of the deaf, the dumb, the lame, &c., yet Christ did them all by a word speaking, and so it is apparent that he made no use of natural means, secretly nor openly. Again, the wonders of Satan are most commonly juggling delusions, and therefore the great miracles that pagans and papists have boasted of, have been but some one or two strange things in an age, or usually before one or two, or some few, and that of the simple and more partial sort, that are easily deceived: but if upon the fame of these you go to look for more that may be a full and open testimony, you will fail of your expectation. But, contrarily, that there might be no room for doubting left, Christ wrought his miracles before multitudes; feeding many thousands at several times, with a small quantity; healing the sick, blind, lame, and raising the dead before many; the persons afterwards showing themselves to the world, and attesting it to his enemies: and this he did not once or twice, but most frequently; so that they that suspected deceit in one, or two, or ten, might be satisfied in twenty. Yea, which is the greatest convincing discovery of the reality, it was not himself only, but multitudes of his followers, whom he enabled, when he was gone from them, to do the like, to speak strange languages before multitudes, to heal the sick and lame, and raise the dead. And usually false wonders are done but among friends, that would have it so, and are ready to believe; but Christ wrought his in the midst of enemies that gnashed the teeth, and had nothing to say against it. And I am persuaded that it was one reason why God would have Christ and all his followers have so many and cruel enemies, that when they had nothing to say against it, who doubtless would pry narrowly into all, and make the worst of it, it might tend to the establishing of believers afterwards. Again, usually false miracles, as they crept out in the
dark, so they were not divulged till some after ages, and only a little muttered of at the present: but Christ and his apostles wrought and published them openly in the world. If the Gospel history had been false, how many thousand persons could have witnessed against it, seeing they appealed to thousands of witnesses then living, of several ranks and qualities, and countries? It is true, indeed, the magicians of Egypt did seem to go far. But consider whether they were mere delusions, or real wonders by secret, natural means; doubtless, they were no miracles directly so called. And lest any should say that God tempted them by such above their strength, you may observe that he doth not suffer Satan to do what he can do, without a sufficient counter testimony to undeceive men. When did God suffer the like deceit as those sorcerers used? Nor would he then have suffered it, but that Moses was at hand to overcome their delusions, and leave the beholders with full conviction, that so the enemies' strength might make the victory the more glorious. Balaam could not go beyond the word of the Lord. So that I desire all weak believers to observe this, That as God is the faithful Ruler of the world, so he will not let loose the enemy of mankind to tempt us by wonders, further than he himself shall give us a sufficient contradictory testimony. So that if we do not know the difference between a miracle and a wonder, yet God's faithfulness affords us a sufficient preservative, if we disregard it not. And if we should grant that Satan can work miracles; yet he being wholly at God's dispose, it is certain that God will not permit him to do it, without a full contradiction; and, therefore, such as Christ's miracles he shall never work. Else should the creature be remedilessly deluded by supernatural powers, while
God looks on.
Secondly: But the main assault I know will be made against the minor proposition of the argument, and so the question will be, de facto, whether ever such miracles were wrought or not? I shall grant that we must not here argue circularly to prove the doctrine to be of God by the miracles, and then the miracles to have been wrought by the divine testimony of the doctrine, and so round. But yet, to use the
testimony of the history of Scripture, as a human testimony of the matter of fact, is no circular arguing.
Sect. II. Toward the confirmation of the minor, therefore, I shall first lay these grounds: 1. That there is so much certainty in some human testimony, that may exclude all doubting, or cause of doubting; or there is some testimony immediately human, which yet may truly be said to be divine: 2. That such testimony we have of thez miracles mentioned in Scripture. If these two be cleared, the minor will stand firm, and the main work here will be done.
First: I will therefore show you, that there is such a certainty in some human testimony. Both experience and reason will confirm this.
First, I would desire any rational man to tell me, whether he that never was at London, at Paris, or at Rome, may not be certain, by a human faith, that there are such cities? for my own part, I think it as certain to me, nay, more certain, than that which I see: and I should sooner question my own sight alone, than the eyes and credit of so many thousands in such a case. And I think the sceptic arguments brought against the certainty of sense, to be as strong as any that can be brought against the certainty of such a testimony. Is it not somewhat more than probable, think you, to the multitudes that never saw either parliament or king, that yet there is such an assembly, and such a person: may we not be fully certain that there was such a person as King James, as Queen Elizabeth, as Queen
Mary, &c., here in England; yea, that there was such a man as William the Conqueror: may we not be certain, also, that he conquered England; with many other of his actions? The like may be said of Julius Cæsar, of Alexander the Great, &c. Surely, those who charge all human testimony with uncertainty, do hold their lands then upon an uncertain tenure.
Secondly: It may be proved, also, by reason; for, 1. If the first testifiers may infallibly know it; and, 2. Also by an infallible means transmit it to posterity; and, 3. Have no intent to deceive; then their testimony may be an infallible testimony. But all these three may
easily be proved. I had thought to have laid down here the rules, by which a certain human testimony may be discerned from an uncertain; but you may easily gather then from what I shall lay down for the confirmation of these three positions.
For the first, I suppose none will question, whether the testifiers might infallibly know the truth of what they testify? If they should, let them consider: First, If it be not matter of doctrine, much less abstruse and difficult points, but only matter of fact, then it is beyond doubt it may be certainly known. Secondly, If it be those also who did see, and hear, and handle, who do testify it. Thirdly, If their senses were sound and perfect, within reach of the object, and having no deceiving medium. Fourthly, Which may be discerned, 1. If the witnesses be a multitude; for then it may be known they are not blind or deaf, except they had been culled out of some hospitals; especially when all present do both see and hear them: 2. When the thing is done openly, in the daylight: 3. When it is done frequently, and near at hand; for then there would be full opportunity to discover any deceit. So that in these cases it is doubtless, sense is infallible, and, consequently, those that see and hear, are most certain witnesses.
2. Next let us see, whether we may be certain that any testimony is sincere, without a purpose to deceive us. And I take that for undoubted in the following cases: 1. Where the party is ingenious and honest: 2. And it is apparent he drives on no design of his own, nor cannot expect any advantage in the world; 3. Nay, if his testimony will certainly undo him in the world, and prove the overthrow of his ease, honour, estate, and life. 4. And if it be a multitude that do thus testify, how can they do it with an intent to deceive? 5. And if their several testimonies do agree; 6. And if the very enemies deny not this matter of fact, but only refer it to other causes, then there is no possibility of deceit, as I shall further, anon, evince, when I apply it to the question: 7. And if no one of the witnesses in life, or at the hour of death, did ever repent of his testimony, and confess it a deceit; as certainly some one would have done for so great a sin, if it had been so.
Thirdly: We are to prove, that there are infallible means of transmitting such testimony down to posterity, without depraving any thing substantial. And then it will remain an undoubted truth, that there is a full certainty in some human testimony, and that to posterity at a remote distance.
Now, this tradition is infallible in these cases: 1. If it be (as before said) in matter of fact only, which the meanest understandings are capable of apprehending. 2. If it be also about the substance of actions, and not every small circumstance. 3. And also if those actions were famous in their times, and of great note and wonder in the world, and such as were the cause of public and eminent alterations. 4. If it be delivered down in writing, and not only by word of mouth, where the change of speech might alter the sense of the matter. 5. If the records be public, where the very enemies may see them; yea, published on purpose by heralds and ambassadors, that the world may take notice of them. 6. If they are men of greatest honesty in all ages, who have both kept and divulged these records. 7.
And if there have been also a multitude of these. 8. And this multitude of several countries, where they could never so much as meet to agree upon any deceiving counsels: much less all accord in such a design; and, least of all, be able to manage it with secrecy. 9. If also the after-preservers and divulgers of these records could have no more self-advancing ends, than the first testifiers. 10. Nay, if their divulging and attesting these records, did utterly ruin their estates and lives, as well as it did the first testifiers. 11. If there be such a dispersing of the copies of these records all over the world, that the cancelling and abolishing them is a thing impossible. 12. If the very histories of the enemies never affirm any universal abolishing and consuming of them. 13. If all these dispersed copies through the world do perfectly agree in every thing material. 14. If it were a matter of such moment in the judgment of the preservers, neither to add nor diminish, that they thought their eternal salvation did lie upon it. 15. If the histories of their enemies do generally mention their attesting these records to the loss of their lives, and that successfully in every age. 16. If these records and attestations are yet
visible to the world, and that in such a form as none could counterfeit. 17. If the enemies that lived near, or in those times when the things were done, do, 1. Write nothing against them of any moment.d 2. But oppose them with fire and sword, instead of argument. 3. Nay, if they acknowledge the fact, but deny the cause only. 18. And if all the enemies were incompetent witnesses. 1.
Witnessing to the negative, of which they could have no certainty. 2.
And carried on with apparent malice and prejudice. 3. And having all worldly advantages attending their cause. 4. And being generally men unconscionable and impious. 19. If all these enemies, having all these worldly advantages, could neither by arguments nor violence, hinder people from believing these famous and palpable matters of fact, in the very age wherein they were done, when the truth and falsehood might most easily be discovered, but that the generality of beholders were forced to assent. 20. If multitudes of the most ingenious and violent enemies, have in every age from the very acting of these things to this day, been forced to yield, and turned as zealous defenders of these records and their doctrine, as ever they were opposers of them before. 21. If all these converts do confess upon their coming in, that it was ignorance, or prejudice, or worldly respects, that made them oppose so much before. 22. If all the powers of the world, that can burn the bodies of the witnesses, that can overthrow kingdoms, and change their laws, could never yet reverse and abolish these records. 23. Nay, if some notable judgment in all ages, have befallen the most eminent opposers thereof. 24. And lastly, if successions of wonders (though not miracles as the first) have in all ages accompanied the attestation of these records. I say, if all these twenty-four particulars do concur, or most of these, I leave it to the judgment of any man of understanding, whether there be not an infallible way of transmitting matter of fact to posterity? And, consequently, whether there be not more than a probability, even a full certainty, in such a human testimony?
Sect. III. 2. The second thing which I am to manifest, is, that we have such a testimony of the miracles, which confirmed the doctrine and writings of the Bible.
And here I must run over the three foregoing particulars again; and show you, First, That the witnesses of scripture miracles could, and did infallibly know the truth which they testified: Secondly, That they had no intent to deceive the world: and, Thirdly, That it hath been brought down to posterity by a way so infallible, that there remains no doubt whether our records are authentic. For the first of these, I think it will be most easily acknowledged. Men are naturally so confident of the infallibility of their own senses, that surely they will not suspect the senses of others. But if they should, let them have recourse to what is said before, to put them out of doubt. First, It was matter of fact, which might be easily discerned. Secondly, The apostles and others who bore witness to it were present, yea, continual companions of Christ, and the multitude of Christians were eye-witnesses of the miracles of the apostles. Thirdly, These were men neither blind nor deaf, but of as sound and perfect senses as we.
Fourthly, This is apparent; 1. Because they were great multitudes, even that were present, and therefore could not all be blind; if they had, how did they walk about? Fifthly, These miracles were not done by night, nor in a corner, but in the open light, in the midst of the people. Sixthly, They were not once or twice only performed, but very oft, of several kinds, by several persons, even prophets, and Christ himself and his apostles, in many generations; so that, if there had been any deceit, it might have been easily discovered. Seventhly, and lastly, It was in the midst of vigilant and subtle enemies, who were able and ready enough to have evinced the deceit.
So that it remains certain that the first eye-witnesses themselves were not deceived.
2. Let us next consider whether it be not, also, as certain that they never intended the deceiving of the world?
First: It is evident that they were neither fools nor knaves, but men of ingenuity, and extraordinary honesty; there needs no more to prove this, than their own writings, so full of enmity against all kind of vice, so full of conscientious zeal and heavenly affections. Yet is this their
honesty also attested by their enemies. Surely the very remnants of natural honesty are a divine offspring, and do produce also certain effects according to their strength and nature. God hath planted and continued them in man, for the use of societies, and common converse: for if all honesty were gone, one man could not believe another, and so could not converse together. But now supernatural, extraordinary honesty, will produce its effect more certainly; if three hundred, or three thousand honest, godly men should say, they saw such things with their eyes, he is very incredulous that would not believe it.
Secondly: It is apparent that neither prophets, apostles, nor disciples, in attesting these things, could drive on any designs of their own. Did they seek their honour, or ease, or profit, or worldly delights? Did their Master give them any hopes of these? Or did they see any probability of their attaining it? Or did they see any of their fellows attain it before them?
Thirdly: Nay, was it not a certain way to their ruin in the world? Did not their Master tell them, when he sent them out, that they should be persecuted of all for his sake and the Gospel's? Did they not find it true, and therefore expected the like themselves? Paul knew, that in every city, bonds and afflictions did abide him. And they lay it down as a granted rule, that he that will live godly in Christ Jesus, must suffer persecution. Now I would fain know, whether a man's self, his estate, his liberty, his life, be not naturally so near and dear to all, that they would be loath to throw it away, merely to deceive and cozen the world? All that I know can be objected is, that they may do it out of a desire to be admired in the world for their godliness, and their suffering.
Answ. 1. Go see where you can find thousands or millions of men that will cast away their lives to be talked of.
2. Did they not, on the contrary, renounce their own honour and esteem, and call themselves vile and miserable sinners, and speak
worse of themselves than the most impious wretch will do, and extol nothing but God and his Son Jesus?
3. Did not their Master foretell them, that they should be so far from getting credit by his service, that they should be hated of all men, and their names cast out as evil-doers? Did they not see him spit upon, and hanged on a cross among thieves before their eyes, some of them? Did they not find by experience, that their way was every where spoken against? And the reproach of the cross of Christ was the great stumbling-block to the world? And could men possibly choose such a way for vain-glory? I am persuaded it is one great reason why Christ would have the first witnesses of the Gospel to suffer so much to confirm their testimony to future ages, that the world might see that they intended not to deceive them.
Fourthly: Consider, also, what a multitude these witnesses were.
How could so many thousands of several countries lay the plot to deceive the world? They were not only thousands that believed the Gospel, but thousands that saw the miracles of Christ, and many cities and countries that saw the miracles of the apostles.
Fifthly: And the testimony of all doth so punctually accord, that the seeming contradiction in some smaller circumstances, doth but show their simplicity and sincerity, and their agreement in the main.
Sixthly: And is it possible that no one of them would so much as at death, or in torments, have detected the deceit?
Seventhly and lastly: The very enemies acknowledge this matter of fact; only they ascribe it to other causes. They could not deny the miracles that were wrought: even to this day the Jews acknowledge much of the works of Christ, but slanderously father them upon the power of the devil, or upon the force of the name of God sewed in Christ's thigh, and such-like ridiculous stories they have: even the Turks confess much of the miracles of Christ, and believe him to be a
great Prophet, though they are professed enemies to the christian name.
So that I think by all this it is certain, that the first witnesses of the miracles of Christ and his apostles, as they were not deceived themselves, so neither had they any intent to deceive the world.
3. We are next to show you, that the way that this testimony hath come down to us, is a certain infallible way. For,
1. Consider, it is a matter of fact; (for the doctrine we are not now mentioning, except de facto, that this was the doctrine attested.)
2. They were the substances of the actions that they chiefly related, and that we are now inquiring after the certainty of. Though men may mistake in the circumstances of the fight at such a place, or such a place, yet that there were such fights we may certainly know. Or though they may mistake in smaller actions, circumstances, or qualifications, of Henry the Eighth, of William the Conqueror, &c.; yet that there were such men we may certainly know. Now the thing we inquire after is, whether such miracles were wrought, or not?
3. They were actions then famous through the world, and made great alterations in states: they turned the world upside down: cities were converted, countries and rulers were turned Christians. And may not the records in eminent actions be certain? We have certain records of battles, of sieges, of successions of princes among the heathens before the coming of Christ, and of the great alterations in our own state for a very long time.n 4. It was a formal record in the very words of the first witnesses in writing, which hath been delivered to us, and not only any unwritten testimony; so that men's various conceivings or expressions could make no alteration.
5. These records, which we call the Scripture, have been kept publicly in all these ages; so that the most negligent enemy might have taken
notice of its depravation. Yea, God made it the office of his ministers to publish it, whatever came of it, to all the world, and pronounced a wo to them if they preach not this Gospel; which preaching was both the divulging of the doctrine and miracles of Christ, and all out of these authentic records. And how then is it possible there should be a universal depravation, and that even in the narration of the matters of fact, when all nations almost, in all these ages since the original of the history, have had these heralds who have proclaimed it to the death?
6. And it is most apparent that the keepers and publishers of these records, have been men of most eminent piety and honesty. The same testimony which I gave before to prove the honesty of the first witnesses, will prove theirs, though in a lower degree: a good man, but a Christian, was the character given them by their very foes.
7. They have been a multitude, almost innumerable.
8. And these of almost every country under heaven. And let any man tell me how all these, or the chief of them, could possibly meet, to consult about the depraving of the history of the Scripture? And whether it were possible, if such a multitude were so ridiculously dishonest, yet that they could carry on such a vain design with secrecy and success.
9. Also, the after-divulgers of the miracles of the Gospel, could have no more self-advancing ends for a long time than the first witnesses.
10. Nay, it ruined them in the world, as it did the first, so that let any man judge whether there be any possibility that so many millions of so many nations should ruin themselves, and give their bodies to be burned, merely to deprave those Scriptures which they do profess?
11. Consider, also, when this sacred history was so dispersed over the world, whether the cancelling and extirpation of it were not a thing impossible, especially by those means that were attempted?
12. Nay, there is no history of the enemies that doth mention any universal abolition or depravation of these records. When was the time, and where was the place, that all the Bibles in the world were gathered together, and consumed with fire, or corrupted with forgery? Indeed, Julian thought by prohibiting the schools of learning to the children of Christians, to have extirpated Christianity; but Christ did quickly first extirpate him.
13. All those copies of those sacred writings do yet accord, in all things material, which are found through the world. And consider them if they had been depraved, whether multitudes of copies, which had escaped that depravation, would not by their diversity, or contradiction, have bewrayed the rest?
14. It was a matter of such a heinous quality, both by the sentence of the law, and in the consciences of the preservers and divulgers of it, to add or diminish the least tittle, that they thought it deserved eternal damnation. And I refer it to any man of reason, whether so many thousands of men through the world, could possibly venture upon eternal torment, as well as upon temporal death; and all this to deceive others, by depraving the laws which they look to be judged by; or the history of those miracles which were the grounds of our faith? Is not the contrary somewhat more than probable?
15. Furthermore, the histories of the enemies do frequently mention that these Scriptures have been still maintained to the flames.
Though they revile the Christians, yet they report this their attestation, which proves the constant succession thereof, and the faithful delivery of Christianity and its records to us. It would be but needless labour to heap up here the several reports of pagan historians, of the numbers of Christians, their obstinacy in their religion, their calamities and torments.
16. These records and their attestations are yet visible over the world, and that in such a form as cannot possibly be counterfeit. Is it not enough to put me out of doubt, whether Homer ever wrote his Iliads,
or Demosthenes his Orations, or Virgil and Ovid their several works, or Aristotle his volumes of so many of the sciences, when I see and read these books yet extant; and when I find them such, that I think can hardly now be counterfeited, no, nor imitated? But if they could, who would have been at the excessive pains, as to have spent his life in compiling such books, that he might deceive the world, and make men believe that they were the works of Aristotle, Ovid, &c.; would not any man rather have taken the honour to himself? so here the case is alike Yea, the Scriptures, though they have less of arts and sciences, yet are incomparably more difficult to have been counterfeited than the other; I mean before the first copies were drawn. I would here stay to show the utter impossibility of any man's forging these writings; but that I intend to make that a peculiar argument.
17. Whether any enemy hath, with weight of argument, confuted the christian cause; whether, when they have undertaken it, it hath not been only arguing the improbability, or assigning the miracles to other causes, or an opposing the doctrine delivered by the Christians,s rather than these miraculous actions in question; I leave those to judge who have read their writings; yea, whether their common arguments have not been fire and sword.
18. It is an easy matter yet to prove, that the enemies of Scripture have been incompetent witnesses; 1. Being men that were not present, or had not the opportunity to be so well acquainted with the actions of Christ, of the prophets and apostles, as themselves or others, that do attest them. 2. Being men of apparent malice, and possessed with much prejudice against the persons and things which they oppose. This I might easily and fully prove, if I could stand upon it. 3. They had all worldly advantages attending their cause, which they were all to lose, with life itself, if they had appeared for Christ. 4.
They were generally men of no great conscience, nor moral honesty; and most of them of most sensual and vicious conversation. This appears by their own writings, both doctrinal and historical. What sensual interpretations of the law did the very strict sect of the
pharisees make! What fleshly laws have the followers of Mahomet!
What vices did the laws of the heathens tolerate! Yea, what foul errors are in the ethics of their most rigid moralists! And you may be sure that their lives were far worse than their laws; and, indeed, their own histories do acknowledge as much. To save me the labour of mentioning them, read Dr. Hackwell's apology on that subject.
Surely such men are incompetent witnesses in any cause between man and man, and would be so judged at any impartial judicature.
And, indeed, how is it possible that they should be much better, when they have no laws that teach them either what true happiness is, or what is the way and means to attain it? 5. Besides all this, their testimony was only of the negative, and that in such cases as it could not be valid.
19. Consider, also, that all the adversaries of these miracles and relations could not, with all their arguments or violence, hinder thousands from believing them, in the very time and country where they were done: but that they who did behold them, did generally assent at least to the matter of fact; so that we may say with Austin, either they were miracles or not: if they were, why do you not believe? if they were not, behold the greatest miracle of all, that so many thousands, even of the beholders, should be so blind, as to believe things that never were, especially in those very times when it was the easiest matter in the world to have disproved such falsehoods. If there should go a report now of a man at London, that should raise the dead, cure the blind, the deaf, the sick, the possessed, feed thousands with five loaves, &c.; and that a multitude of his followers should do the like, and that a great many times over and over, and that in the several parts of the land, in the presence of crowds, and thousands of people. I pray you, judge whether it were not the easiest matter in the world to disprove this, if it were false; and whether it were possible that whole countries and cities should believe it? Nay, whether the easiness and certainty of disproving it, would not bring them all into extreme contempt?
Two things will be here objected: first, that then the adversaries not believing, will be as strong against it, as the disciples believing is for it. Answ. Read what is said before of the adversary's incompetency, and it may satisfy as to this. Secondly, Consider, also, that the generality of the adversaries did believe the matter of fact, which is all that we are now inquiring after. The recital here of those multitudes of testimonies that might be produced from antiquity, is a work that my strait time doth prohibit, but is done by others far more able. Only that well-known passage in Josephus I will here set down:
"In the time of Tiberius, there was one Jesus, a wise man, at least, if he was to be called a man, who was a worker of great miracles, and a teacher of such who love the truth, and had many, as well Jews as gentiles, who clave unto him. This was Christ. And when Pilate, upon his being accused by the men of our nation, had sentenced him to be crucified, yet did they not who had first loved him forsake him: for he appeared to them the third day alive again, according to what the prophets, divinely inspired, had foretold concerning him, as they had done an innumerable number of very strange things besides. And even to this day, both the name and sort of persons called Christians, so named from him, do remain." Thus far Josephus, a Jew by nation and religion, who wrote this about eighty-six years after Christ, and fourteen years before the death of St. John, himself being born about five or six years after Christ.
20. Consider, also, how that every age hath offered multitudes of witnesses, who before were most bitter and violent enemies, and divers of those men of note for learning and place in the world. How mad was Saul against the truth! Surely it could be no favour to the cause, nor overmuch credulity, that caused such men to witness to the death, the truth of that for which they had persecuted others to the death but a little before. Nor could childish fables, or common flying tales, have so mightily wrought with men of learning and understanding: for some such were Christians in all ages.
21. Nay, observe but the confessions of these adversaries, when they came to believe: how generally and ingenuously they acknowledge
their former ignorance and prejudice to have been the cause of their unbelief.
22. Consider, also, how unable all the enemies of the Gospel have been to abolish these sacred records. They could burn those witnesses by thousands, but yet they could never either hinder their succession, or extinguish their testimonies.
23. Nay, the most eminent adversaries have had the most eminent ruin: as Antiochus, Herod, Julian, with multitudes more. This stone having fallen upon them, hath ground them to powder.
24. It were not difficult here to collect from unquestioned authors, a constant succession of wonders, at least, to have in several ages accompanied the attestation of this truth; and notable judgments that have befallen the persecutors of it. And though the papists, by their fictions and fabulous legends, have done more wrong to the christian cause, than ever they are able to repair; yet unquestionable history doth afford us very many examples: and even many of those actions which they have deformed with their fabulous additions, might yet for the substance have much truth: and God might, even in the times of popery, work some of these wonders, though not to confirm their religion, as it was popish, yet to confirm it as it was christian; for, as he had then his church, and then his Scripture, so had he then his special providences to confirm his church in their belief, and to silence the several enemies of the faith. And therefore I advise those who, in their inconsiderate zeal, are apt to reject all these histories of Providence, merely because they were written by papists, or because some witnesses to the truth were a little leavened with some popish errors, that they would first view them, and consider of their probability of truth or falsehood, that so they may pick out the truth, and not reject all together in the lump; otherwise, in their zeal against popery, they should injure Christianity.
And now I leave any man to judge, whether we have not had an infallible way of receiving these records from the first witnesses?
Not that every of the particulars before mentioned, are necessary to the proving our certain receiving the authentic records without depravation; for you may perceive, that almost any two or three of them might suffice; and that divers of them are from abundance for fuller confirmation.
Sect. IV. And thus I have done with this first argument, drawn from the miracles which prove the doctrines and writings to be of God. But I must satisfy the scruples of some before I proceed. First, Some will question, whether this be not, 1. To resolve our faith into the testimony of man: 2. And so make it a human faith: and so, 3. To jump in this with the papists, who believe the Scripture for the authority of the church, and to argue circularly in this, as they. To this I answer:
First: I make in this argument the resolution of my faith into the miracles wrought, as testimonies divine to confirm the doctrine. If you ask, why I believe the doctrine to be of God? I answer, because it was confirmed by many undeniable miracles. If you ask, why I believe those miracles to be from God? I answer, because no created power can work a miracle: so that the testimony of man is not the reason of my believing, but only the means by which this matter of fact is brought down to my knowledge. Again, our faith cannot be said to be resolved into that which we give in answer to your last interrogation, except your question be only still of the proper grounds of faith. But if you change your question, from What is the ground of my faith? to What is the means of conveying down the history to me? then my faith is not resolved into this means. Yet this means, or some other equivalent, I acknowledge so necessary, that without it, I had never been like to have believed.z 2. This shows you also that I argue not in the popish circle, nor take my faith on their common grounds. For, first, when you ask them, How know you the testimony of the church to be infallible? they prove it again by Scripture; and there is their circle. But as I trust not on the authority of the Romish church only, as they do; no, nor properly to the authority of any church; no, nor only to the testimony of the church,
but also to the testimony of the enemies themselves: so do I prove the validity of the testimony I bring from nature, and well-known principles in reason, and not from Scripture itself, as you may see before. 3. There is a human testimony, which is also divine; and so a human faith, which is also in some sort divine. Few of God's extraordinary revelations have been immediate; the best schoolmen think none at all; but either by angels, or by Jesus himself, who was man as well as God. You will acknowledge if God reveal it to an angel, and the angel to Moses, and Moses to Israel, this is a divine revelation to Israel. For that is called a divine revelation, which we are certain that God doth any way reveal. Now, I would fain know, why that which God doth naturally and certainly reveal to all men, may not as properly be called a divine revelation, as that which he reveals by the Spirit to a few. Is not this truth from God, that the senses' apprehension of their object, rightly stated, is certain, as well as this, "Jesus Christ was born of a Virgin?" &c. Though a saint or an angel be a fitter messenger to reveal the things of the Spirit, yet any man may be a messenger to reveal the things of the flesh. An ungodly man, if he have better eyes and ears, may be a better messenger or witness of that matter of fact which he seeth and heareth, than a more godly man that is blind or deaf, especially in cases wherein that ungodly man hath no provocation to speak falsely; and, most of all, if his testimony be against himself. I take that relation, whereby I know that there was a fight at York, &c., to be of God, though wicked men were the witnesses. For I take it for an undeniable maxim, that there is no truth but of God, only it is derived unto us by various means.
Sect. V. 2. And as I have evidently discovered the full certainty of this testimony of man, concerning the forementioned matter of fact; so I will show you why I choose this for my first and main argument; and also that no man can believe without the foresaid human testimony.
First, then, I demand with myself, by what argument did Moses and Christ evince to the world the verity of their doctrine? and I find it was chiefly by this of miracles; and, surely, Christ knew the best argument to prove the divine authority to his doctrine; and that which was the best then, is the best still. If ourselves had lived in the
days of Christ, should we have believed a poor man to have been God, the Saviour, the Judge of the world, without miracles to prove this to us; nay, would it have been our duty to have believed? doth not Christ say, "If I had not done the works that no man else can do, ye had not had sin?" that is, your not believing me to be the Messias had been no sin: for no man is bound to believe that which was never convincingly revealed.
And I think that this is it which is called the sin against the Holy Ghost, when men will not be convinced by miracles, that Jesus is the Christ. That which some divines judge to be the sin against the Holy
Ghost, and opposing the known truth only out of malice against it, it is a question whether human nature be capable of. And whether all human opposition to truth be not through ignorance, or prevalency of the sensual lusts: and so all malice against truth, is only against it as conceived to be falsehood, or else as it appeareth an enemy to our sensual desires: else, how doth man's understanding, as it is an understanding, naturally choose truth, either real or appearing, for its object? so that, I think, none can be guilty of malice against truth, as truth; and to be at enmity with truth for opposing our sensuality, is a sin that every man in the world hath been, in some measure, guilty of. And, indeed, our divines do so define the sin against the Holy Ghost, that I could never yet understand by their definition what it might be: some placing it in an act incompatible with the rational soul, and others making it but gradually to differ from other sins,d which hath cast so many into terror of soul, because they could never find out that gradual difference.
The sense of the place, which the whole context, if you view it deliberately, will show, seems to me to be this: as if Christ had said,
While you believed not the testimony of the prophets, yet there was hope; the testimony of John Baptist might have convinced you; yea, when you believed not John, yet you might have been convinced by my own doctrine: yea, though you did not believe my doctrine, yet there was hope you might have been convinced by my miracles. But when you accuse them to be the works of Beelzebub, and ascribe the
work of the divine Power, or Spirit, to the prince of devils, what more hope? I will, after my ascension, send the Holy Ghost upon my disciples, that they may work miracles to convince the world, that they who will believe no other testimony, may yet, through this, believe: but if you sin against this Holy Ghost, that is, if they will not believe for all these miracles, for the Scripture frequently calls faith by the name of obedience, and unbelief by the name of sin, there is no other more convincing testimony left, and so their sin of unbelief is incurable, and consequently unpardonable: and therefore he that speaketh against the Son of Man, that is, denieth his testimony of himself, it shall be forgiven him, if he yet believe this testimony of the Spirit, but they that continue unbelievers for all this, and so reproach the testimony that should convince them, as you do, shall never be forgiven, because they cannot perform the condition of forgiveness.
This I think to be the sense of the text; and the rather, when I consider, what sin it was that these pharisees committed; for surely that which is commonly judged to be the sin against the Holy Ghost,
I nowhere find that Christ doth accuse them of; but the Scripture seemeth to speak on the contrary, "that through ignorance they did it;" (Acts 3:17;) "for had they known, they would not have crucified the Lord of Glory." (1 Cor. 2:8.) And, indeed, it is a thing to me altogether incredible, that these pharisees should know Christ to be the Messiah, whom they so desirously expected, and to be the Son of God, and Judge of all men, and yet to crucify him through mere malice; charge them not with this, till you can show some scripture that charged them with it.
Object. Why, then, there is no sin against the Holy Ghost, now miracles are ceased?
Answ. Yes: though the miracles are ceased, yet their testimony doth still live; the death and resurrection of Christ are past, and yet men may sin against the death and resurrection. So that, I think, when men will not believe that Jesus is the Christ, though they are
convinced by undeniable arguments, of the miracles which both himself and his disciples wrought; this is now the sin against the Holy Ghost. And, therefore, take heed of slighting this argument.
Sect. VI. 2. And here would I have those men, who cannot endure this resting upon human testimony, to consider of what necessity it is for the producing of our faith. Something must be taken upon trust from man, whether they will or not: and yet no uncertainty in our faith neither. 1. The mere illiterate man must take it upon trust, that the book is a Bible which he hears read; for else, he knows not but it may be some other book: 2. That those words are in it, which the reader pronounceth: 3. That it is translated truly out of the original languages: 4. That the Hebrew and Greek copies, out of which it was translated, are true, authentic copies: 5. That it was originally written in these languages: 6. Yea, and the meaning of divers scripture passages, which cannot be understood without the knowledge of Jewish customs of chronology, of geography, &c., though the words were ever so exactly translated. All these, with many more, the vulgar must take upon the word of their teachers; and, indeed, a faith merely human, is a necessary preparative to a faith divine, in respect of some means, and præcognita necessary thereto. If a scholar will not take his master's word that such letters have such or such a power, or do spell so or so; or that such a Latin or Greek word hath such a signification; when will he learn, or how will he know? Nay how do the most learned linguists know the signification of words in any language, and so in the Hebrew or Greek Scriptures, but only upon the credit of their teachers and authors? and yet certain enough too in the main. Tradition is not so useless to the world or the church as some would have it. Though the papists do sinfully plead it against the sufficiency of Scripture, yet scripture sufficiency or perfection is only in suo genere, in its own kind, not in omni genere, not sufficient for every purpose. Scripture is a sufficient rule of faith and life; but not a sufficient means of conveying itself to all generations and persons. If human testimony had not been necessary, why should
Christ have men to be witnesses in the beginning; and also still
instruments of persuading others, and attesting the verity of these sacred records to those that cannot otherwise come to know them?
And, doubtless, this is the chief use of ministers in the church,l and the great end of God in the stating and continuing their function; that what men are incapable of believing, explicitly, with a faith properly divine, that they might receive implicitly, and upon the word of their teachers with a human faith. Every man should labour indeed to see with his own eyes, and to know all that God hath revealed, and to be wiser than his teachers: but every man cannot bestow that time and pains in the study of languages and sciences; without which that knowledge is not now attained. We may rather wish than hope, 'that all the Lord's people were prophets.' The church of Christ hath been long in a very doleful plight betwixt these two extremes, taking all things upon trust from our teachers, and taking nothing upon trust: and yet those very men who so disclaim taking upon trust, do themselves take as much upon trust as others.
Why else are ministers called the eyes and the hands of the body; stewards of the mysteries, and of the house of God; overseers, rulers, and governors of the church; and such as must give the children their meat in due season; fathers of their people? &c. Surely, they clearly know truth and duty must be received from any one, though but a child; and known error and iniquity must be received from none, though an angel from heaven. What, then, is that we are so often required to obey our teaching rulers in? Surely, it is not so much in the receiving of new-instituted ceremonies from them, which they call things indifferent: but, as in all professions, the scholar must take his master's word in learning, till he can grow up to know the things in their own evidence; and as men will take the words of any artificers in the matters that concern their own trade; and as every wise patient will trust the judgment of his physician, except he know as much himself; and the client will take the word of his lawyer: so also Christ hath ordered that the more strong and knowing should be teachers in his school, and the young and ignorant should believe them and obey them, till they can reach to understand the things
themselves. So that the matters which we must receive upon trust from our teachers, are those which we cannot reach to know ourselves, and therefore must either take them upon the word of others, or not receive them at all: so that, if these rulers and stewards do require us to believe, when we know not ourselves whether it be truth or not; or if they require us to obey, when we know not ourselves whether it be a duty commanded by God or not; here it is that we ought to obey them. For though we know not whether God hath revealed such a point, or commanded such an action, yet that he hath commanded us to obey them that rule over us, who preach to us the word of God, this we certainly know. (Heb. 13:7.) Yet I think we are not so strictly tied to the judgment of a weak minister of our own, as to take his word before another's, that is more judicious in a neighbour congregation. Nor do I think, if we see but an appearance of his erring, that we should carelessly go on in believing and obeying him without a diligent searching after the truth: even a likelihood of his mistake must quicken us to further inquiry, and may, during that inquiry, suspend our belief and obedience. For where we are able to reach to know probabilities in divine things, we may with diligence possibly reach to that degree of certainty which our teachers themselves have attained, or at least to understand the reason of their doctrine. But still remember what I said before, that fundamentals must be believed with a faith explicit, absolute, and divine.
And thus I have showed the flat necessity of taking much upon the testimony of man; and that some of these human testimonies are so certain, that they may well be called divine. I conclude all with this intimation: you may see by this, of what singular use are the monuments of antiquity, and the knowledge thereof, for the breeding and strengthening of the christian faith; especially the histories of those times. I would not persuade you to bestow so much time in the reading of the fathers, in reference to their judgment in matters of doctrine; nor follow them in all things, as some do. God's word is a sufficient rule; and latter times have afforded far better expositors.
But in reference to matters of fact, for confirming the miracles
mentioned in Scripture, and relating the wonderful providences since, I would they were read an hundred times more: not only the writers of the church, but even the histories of the enemies, and all other antiquities. Little do most consider how useful these are to the christian faith. And therefore our learned antiquaries are highly to be honoured, and exceedingly useful instruments in the church.
If yet any man be so blind that he think it uncertain whether these be the same books which were written by the apostles; I would ask him by what assurance he holdeth his lands? 1. How knoweth he that his deeds, conveyances, or leases, are not counterfeit; or that they are the same that his forefathers made? They have nothing but men's words for it; and yet they think they are certain that their lands are their own. 2. And whereas they hold all they have by the law of the land, how know they that these laws are not counterfeit; and that they are the same laws which were made by such kings and parliaments so long ago, and not forged since? They have nothing but men's words for all this. And yet if this be uncertain, then any man, lord, or knight, or gentleman, may be turned out of all he hath, as if he had no certain tenure or assurance. And is it not evident that those laws which are so kept and practised through all the land, cannot possibly be counterfeit, but it would have been publicly known? And yet a word in the statute-book may be falsely printed.
And much more certain it is that the Scriptures cannot be counterfeit, because it is not in one kingdom only, but in all the world that they have been used, and the copies dispersed; and ministers in office still to preach it, and publish it. So that it could not be generally and purposely corrupted, except all the world should have met and combined together for that end, which could not be done in secret, but all must know of it. And yet many Bibles may be here or there mis-printed or mis-written; but then there would be copies enough to correct it by. So that if it be uncertain whether these be the very books which the apostles wrote, then nothing in the world is certain but what we see. And why we may not as well question our eyesight, I do not know. I would believe a thousand other men's eyesight before mine own alone.