Disputation 1: On The Authority And Certainty Of The Sacred
Scriptures
Respondent: Bernard Vesukius
1. The authority of Scripture is nothing else but the
worthiness according to which it merits
(1.) CREDENCE, as being true in words and true in significations,
whether it simply declares anything; or also promises and threatens; and
(2.) as a superior, it merits OBEDIENCE through the credence
given to it, when it either commands or prohibits anything. Concerning this
authority two questions arise,
(i.) Whence does it belong to Scripture?
(ii.) Whence is it evident, or can be rendered evident to
men, that this authority appertains to Scripture? These two questions shall be
discussed in their proper order. (1 Timothy 1:15; 2 Peter 1:19; John 5:39;
Hebrews 6:18. Romans 1:5; 2 Corinthians 10:5, 6; 13:3; 12:12; Galatians 1:1,
12, 13, etc.)
2. The authority of any word or writing whatsoever depends
upon its author, as the word "authority" indicates; and it is just as
great as the veracity and the power, that is, the auqenti
(i.) Totally, because He is the all sufficient Author,
all-true and all-powerful.
(ii.) On Him alone, because He has no associate either in
the truth of what he says, or in the power of his right. For all veracity and
power in the creature proceed from him; and into his veracity and power are
resolved all faith and obedience, as into the First Cause and the Ultimate
Boundary. (Galatians. 3:8, 9; 1 John 5:9; Romans 3:4; Titus 1:2; Psalm 1:1-23;
Galatians 1:1, 7, 8; John 5:34, 36; Romans 11:34-36; 13:1.)
3. This is proved by many arguments dispersed throughout the
Scripture.
(1.) From the inscriptions of most of the prophetical books
and of the apostolical epistles, which run thus, "The word of the Lord
that came to Hosea, to Joe], to Amos," etc. "Paul, Peter, James,
etc., a servant of God and an apostle of Jesus Christ." (Hosea, Joel, Amos;
Romans 1:1; James 1:1; 1 Peter 1:1.)
(2.) From the introductions to many of the prophecies:
"Thus saith the Lord," "That which I have received of the Lord,
I have also delivered unto you." (Exodus 5:1; 1 Corinthians 11:23.)
(3.) From the petitions, on the part of the ambassadors of
God and of Christ, for Divine assistance, and from the promise of it which is
given by God and Christ, such aid being necessary and sufficient to obtain
authority for what was to be spoken. (Exodus 4:1; Acts 4:29, 30; Mark 16:17,
20.)
(4.) From the method used by God himself, who, when about to
deliver his law, introduced it thus: "I am the Lord thy God!" And
who, when in the act of establishing the authority of his Son, said, "This
is my beloved Son, hear ye Him." (Exodus 20:1; Matthew 17:5.) This is
acknowledged by the general consent of mankind. Minos, Numa, Lycurgus and
Solon, were fully aware of it; for, to give some validity to their laws, they
referred them to Gods or Goddesses, as the real authors.
4. When this authority is once known, it binds the
consciences of all those to whom the discourse or the writing is addressed or
directed, to accept of it in a becoming manner. But whoever they be that
receive it as if delivered by God, that approve of it, publish, preach,
interpret and expound it, that also distinguish and discriminate it from words
or writings which are supposititious and adulterated; these persons add not a
tittle of authority to the sayings or writings, because their entire authority,
whether contemplated separately or conjointly, is only that of mortal men; and
things Divine neither need confirmation, nor indeed can receive it, from those
which are human. But this whole employment of approving, preaching, explaining
and discriminating, even when it is discharged by the Church Universal, is only
an attestation by which she declares, that she holds and acknowledges these
words or writings, and these alone, as Divine. (John 15:22, 24; 8:24:;
Galatians 1:8, 9; Ephesians 2:20; Revelation 21:14; John 1:6, 7; 5:33-36; 1
Thessalonians 2:13.)
5. Therefore, not only false, but likewise implying a
contradiction, foolish and blasphemous, are such expressions as the following,
employed by Popish writers: "The Church is of greater antiquity than the
Scriptures; and they are not authentic except by the authority of the
Church." (ECCL Enchir. de Ecclesiastes) "All the authority which is
now given to the Scriptures, is necessarily dependent on that of the
Church." (PIGHIUS de Hierar. Eecles. lib. 2, c. 2.) "The Scriptures
would possess no more validity than the Fables of Aesop, or any other kind of
writing whatever, unless we believed the testimony of the Church." (HOSIUS
de Author. Script. lib. 3.) But that "the Church is of greater antiquity
than the Scriptures," is an argument which labors under a falsity in the
antecedent and under a defective inference. For the Scriptures, both with
regard to their significations and their expressions, are more ancient than the
Church; and this former Church is bound to receive the latter sayings and
writings of Isaiah, Jeremiah, etc., of Paul, Peter, etc., as soon as their
Divine verity has been demonstrated by sufficient arguments according to the
judgment of God. (Matthew 16:18; 1 Corinthians 3:9, 10.)
6. But by the very arguments by which the Scriptures are
Divine, they are also [proved to be] Canonical, from the method and end of
their composition, as containing the rule of our faith, charity, hope, and of
the whole of our living. For they are given for doctrine, for reproof, for instruction,
for correction, and for consolation; that is, that they may be the rule of
truth and falsehood to our understanding, of good and evil to our affections,
either to do and to omit, or to have and to want. (Deuteronomy 27:26; Psalms
119:105,106; Romans 10:8, 17; Matthew 22:37-40; 2 Timothy 3:16; Romans 15:4.)
For as they are Divine because given by God, not because they are
"received from men;" so they are canonical, and are so called in an
active sense, because they prescribe a Canon or rule, and not passively,
because they are reckoned for a Canon, or because they are taken into the
Canon. So far indeed is the Church from rendering them authentic or canonical,
that no assemblage or congregation of men can come under the name of a Church,
unless they account the Scriptures authentic and canonical with regard to the
sum or substance of the Law and Gospel. (Galatians 6:16; 1 Timothy 6:3, 4;
Romans 16:17; 10:8-10, 14-17.)
7. The Second Question is, How can a persuasion be wrought
in men, that these Scriptures are Divine? For the application of this question
some things must be premised, which may free the discussion from equivocations,
and may render it more easy.
(1.) A distinction must be drawn between Scripture, (which,
as a sign, consists of a word and of the writing of that word,) and the sense
or meaning of Scripture; because it is not equally important which of the two
is necessary to be known and believed, since it is Scripture on account of its
meanings, and because there is a difference in the method of proof by which
Divinity is ascribed to the writing itself and to its significations.
(2.) A distinction must likewise be drawn between the
primary cause of Scripture, and the instrumental causes; lest it be thought,
that the same necessity exists for believing some book of Scripture to have
been written by this or that particular amanuensis, as there is for believing
it to have proceeded from God.
(3.) The ratio of those meanings is dissimilar, since some
of them are simply necessary to salvation, as containing the foundation and sum
of religion; while others are connected with the former in no other way, than
by a certain relation of explanation, proof, and amplification. (John 8:24;
5:39, 46, 36; 1 Corinthians 12:3. 2 Corinthians 2:4, 5; 3:7-9; Matthew 10:20; 2
Corinthians 3:11, 12; Philippians 3:15, 16; Colossians 2:16, 19.)
8. (4.) The persuasion of faith must be distinguished from
the certainty of vision, lest a man, instead of seeking here for faith which is
sufficiently powerful to prevail against temptations, should require certainty
which is obnoxious to no temptation.
(5.) A difference must be made between implicit faith by
which this Scripture without any understanding of its significations is
believed to be Divine, and explicit faith which consists of some knowledge of
the meanings, particularly of those which are necessary. And this historical
knowledge, which has only asfaleian mental security, [or human certainty, Luke
1:4,] comes to be distinguished from saving knowledge, which also contains
wlhroforian full assurance and wepoiqhsin confidence, on which the conscience
reposes. This distinction must be made, that a correct judgment may be formed
of those arguments which are necessary and sufficient for producing each of
these kinds of faith.
(6.) A difference must also be made between those arguments
which are worthy of God, and those which human vanity may require. And such
arguments must not here be demanded as cannot fail to persuade every one; since
many persons denied all credence to Christ himself, though he bore testimony to
his own doctrine by so many signs and wonders, virtues and distributions of the
Holy Ghost.
(7.) The external light, derived from arguments which are
employed to effect suasion, must be distinguished from the internal light of
the Holy Spirit bearing his own testimony; lest that which properly belongs to
the latter, as the seal and the earnest or pledge of our faith, should be
ascribed to the strength of arguments and to the veracity of external
testimonies. (1 Corinthians 13:9, 12; Genesis 15:6, 8, with Romans 4:19-21;
Judges 6:36- 39; Hebrews 11:32, 33; John 3:2, 10; James 2:19; John 5:32-36;
Matthew 13:2; Hebrews 6:11; 10:22; Ephesians 3:12; Matthew 12:38, 39; 16:1;
Luke 16:30, 31; Matthew 27:42; John 12:37; Luke 24:27, 44, 45; 2 Corinthians
1:22; Ephesians 1:13, 14; John 4:42.)
9. (8.) A distinction must be drawn between
(i.) those who heard God or Christ speaking to them Himself,
or addressing them through angels, prophets, or apostles, and who first
received the sacred books; and
(ii.) those who, as their successors, have the Scriptures
through their delivery. (Judges 2:7, 10; Hebrews 2:3; John 20:29.) For the
former of these classes, miracles and the actual fulfillment of predictions,
which occurred under their own observations, were capable of imparting
credibility to the words and writing. But to the latter class, the narration,
both of the doctrine, and of the arguments employed for its confirmation, is
proposed in the Scriptures, and must be strengthened by its own arguments.
(Isaiah 44:7, 8; 1 Corinthians 14:22.)
(9.) A distinction may indeed be made between the truth of
Scripture and its Divinity, that progress may be gradually made through a
belief of the former to a belief in the latter. But these two can never be
disparted; because, if the Scriptures be true, they are of necessity Divine.
(John 4:39- 42; 1 Peter 1:21.)
(10.) Lastly. We must here reflect, that the secret things
of God, and the doctrine of Christ in reference to its being from God, are
revealed to little children, to the humble, to those who fear God, and to those
who are desirous to do the will of the Father; (Matthew 11:25; James 4:6; Psalm
25:14; John 7:17; 1 Corinthians 1:20, 27;) and that, on the contrary, to the
wise men of the world, to the proud, to those who reject the counsel of God
against themselves and judge themselves unworthy of everlasting life, to
foolish and perverse men, and to those who resist the Holy Ghost, the mystery
of God and the Gospel of Christ are hidden and continue unrevealed; nay, to
such persons they are a stumbling-block and foolishness, while they are in
themselves the power and the wisdom of God. (Luke 7:30; Acts 13:46; 7:51; 2
Corinthians 4:3, 4; 1 Corinthians 1:23, 24.)
10. These remarks being premised, let us see how we are or
can be persuaded into a belief that the Scriptures of the Old and of the New
Testament are Divine, at least with regard to their essentials, that is, the
sum or substance of the Law and Gospel, without faith in which, salvation can
have no existence. Three things principally serve to produce this persuasion.
(i.) The external testimony of men.
(ii.) The arguments contained in the Scriptures themselves.
(iii.) And the internal witness of God. The first of these,
by procuring, after the manner of men, esteem and reverence to the Scriptures,
prepares [or makes a way for] faith which is resolved into the two latter that
are truly Divine, and, through them, is fully completed.
11. In adverting to human testimony, we shall omit all
enemies, also the Mahometans who have embraced the dregs of a religion which is
compounded of a corruption of Judaism, Christianity and Paganism. But the
testimony of those who acknowledge the Scriptures is twofold. That of the Jews,
who testify concerning the doctrine and the books of the Old Testament; and
that of Christians who bear witness to those of the whole body of Scripture.
(1.) Two circumstances add strength to the testimony of the
Jews.
(i.) The constancy of their profession in the very depths of
misery, when, by the mere denial of it, they might be made partakers of liberty
and of worldly possessions.
(ii.) Their hatred of the Christian religion, which
transcribes its own origin, increase, and establishment from a good part of the
Scriptures of the Old Testament, and with so much confidence as to be prepared
to stand and fall by their evidence and judgment alone. (Acts 26:22; 9, Peter
1:19, 20; Acts 17:11.)
(2.) The testimony of Christians. distinguished by the same
mark of constancy, (Revelation 6:9; 12:11,) we will consider in three
particulars:
(i.) That of the Church Universal, which, from her own
foundation to the present age, having professed the Christian as a Divine
religion, testifies that her religion is contained in these books, and that
they have proceeded from God.
(ii.) That of each of the primitive Churches, which, being
founded by the apostles, first received not only the whole of the Old
Testament, but likewise the Epistles which were addressed either to them, to
their pastors, or at least to men who were well known, and who delivered them
by the same title to their successors and to other Churches. (Colossians 4:16.)
(iii.) That of the Representative Church, as it is called,
consisting of pastors and teachers, who, possessing skill in languages and in
Divine things, pronounce their judgment after having instituted an examination,
and confirm it [by arguments] to the flocks that are severally committed to
their care. (Ephesians 4:27.) On reviewing these diviunes, we place the Roman
Pontiff below the lowest parochial priest in the Romish Church who may be more
learned than his holiness.
12. The arguments contained in the Scripture are four, and
those of the utmost importance. The quality of its doctrines, the majesty of
its style, the agreement of its parts, and the efficacy of its doctrine. Each
of these, separately considered, possesses much influence; but, when viewed
conjointly, they are capable of inducing every one to give credit to them, if
he is not blinded by a spirit of obstinacy, and by an opinion preconceived
through inveterate habits. The Quality of the Doctrine is proved to be Divine.
(1.) By the precepts delivered in these books, which exhibit
three marks of Divinity.
(i.) The high excellence of the actions prescribed, in
self-denial, and in the regulation of the whole life according to godliness.
(Matthew 16:24, 25; Romans 8:12, 13.)
(ii.) The wonderful uncommonness of some actions, which
amount to folly in the estimation of the natural man; and yet they are
prescribed with a fearless confidence. Such as,
"Unless thou believest on Jesus, who is crucified and
dead, thou shalt be condemned; if thou wilt believe on him, thou shalt be
saved." (1 Corinthians 1:18, 24; 2:2, 14; John 8:24; Romans 10:9.)
(iii.) The manner in which they are required to be
performed, that they be done from conscience and charity; if otherwise, they
will be adjudged as hypocritical. (Deuteronomy 6:5; 1 Corinthians 13:1; James
4:12; Romans 8:5; 1 Peter 2:19.) In the first of these three is perceived a
sanctity, in the second an omnipotence, and in the third an omniscience, each
of which is purely Divine.
(2.) By the promises and threatenings, which afford two
tokens of Divine worth or validity.
(i.) The manifest evidence, that they could have been
delivered by no one except by God.
(ii.) Their excellent accommodation, which is such that
these promises and threatenings cannot possibly prove influential upon the
conscience of any man, except upon his who considers the precepts, to which
they are subjoined, to be Divine.
(3.) The admirable attempering of the justice of God by
which he loves righteousness and hates iniquity, and of his equity by which he
administers all things, with his mercy in Christ our propitiation. In this, the
glory of God shines forth with transcendent luster. (Romans 5:15.)
Three particulars in it are worthy of notice.
(i.) That, except through the intervention of a reconciler
and mediator, God would not receive into favor the sinner, through love for
whom as his own creature he is touched with mercy.
(ii.) That his own dearly beloved Son, begotten by Himself
and discharging an office of perfect righteousness, God would not admit as a
deprecator and intercessor, except when sprinkled with his own blood. (2
Corinthians 5:19; Ephesians 2:12, 16; Hebrews 8:5, 6; 9:7, 11, 12.)
(iii.) That he constituted Christ as a Savior only to those
who repent and believe, having excluded the impenitent from all hope of pardon
and salvation. (Hebrews 3:8, 19; 5:8, 9; Luke 24:26; Romans 8:29.)
(4.) A most signal and decisive proof, which serves to
demonstrate the necessity and sufficiency of this doctrine, exists in this
fact, that Jesus himself did not enter into his glory except through obedience
and sufferings, that this was done for believers alone who were to be conformed
to him, (Hebrews 10:21, 22; 4:14-16; John 17:2, 8,) and that, on being received
into Heaven, He was constituted Governor over the house of God, the King of his
people, and the dispenser of life eternal.
13. The Majesty of Their Style is proved.
(1.) By the attributes which the Author of the Scriptures
claims for himself; the transcendent elevation of his nature, in his
omniscience and omnipotence; (Isaiah 44:7, 8; 41:12, 25, 26; Psalm 1:1,) the
excellence of his operations, which they claim for Him as the Creator and
Governor of all things; the preeminence of power, which they claim for Him as
the King of kings and Lord of lords.
(2.) By the absence of all "respect of persons"
which is not under the influence of favor and hatred, of hope and fear, and by
which God declares himself to be the same towards all men, whatever station
they may occupy, uttering his commands and prohibitions, his promises and
threatenings, to monarchs, (Deuteronomy 18:15, 16; 1 Samuel 12:25,) as well as
to the meanest among the people, to whole nations and to single individuals,
and even to the rulers of darkness, the princes of this world, Satan and his
angels, and thus to the whole universe of his creatures.
(3.) By the method which he employs in making a law and in
giving it his sanction. It has no other introduction than, "I Jehovah am
thy God;" no other conclusion than, "I Jehovah have spoken."
"Be strong, for I am with thee; fear not, for I will deliver thee."
Either He who speaks, truly claims these attributes for himself, and so his
discourse is Divine, (Exodus 20:2; Joshua 1:9; Isaiah 43:5; Jeremiah 1:8;
Deuteronomy 4:5,) or (let no blasphemy adhere to the expression,) it is of all
foolish speeches the most foolish. Between these two extremes no medium exists.
But in the whole of the Scriptures not a single tittle occurs, which will not
remove from them by an invincible argument the charge of folly.
14. The Agreement Between Each And Every Part of The
Scriptures, prove with sufficient evidence, their Divinity, because such an agreement
of its several parts can be ascribed to nothing less than the Divine Spirit. It
will be useful for the confirmation of this matter to consider
(1.) The immense space of time which was occupied in the
inditing of it, from the age of Moses, down to that of St. John, to whom was
vouchsafed the last authentic revelation. (Malachi 4:4; Jeremiah 28:8; John
5:46.)
(2.) The multitude of writers or amanuenses, and of books.
(3.) The great distance of the places in which the books
were severally written, that tendered it impossible for the authors to confer
together.
(4.) Lastly and principally, the institution of a comparison
between the doctrine of Moses and that of the latter Prophets, as well as
between that of the Old and that of the New Testament. The predictions of Moses
alone concerning the Messiah, the calling of the Gentiles, and the rejection of
the Jews, when compared with the interpretations and with the addition of
particular circumstances which are found in the Prophets and the Psalms, will
prove that the perfect agreement which exists between the various writers is
Divine. (Genesis 49:10; Deuteronomy 32:21; Daniel 9:25, 26; Malachi 1:10, 11;
Psalm 2, 22, 110 132; Matthew 1, 2, 24, 27; Luke 1:55, 70; 24:27, 44.) To the
Divinity of the agreement between the writings of the Old Testament and those
of the New, abundant testimony will be afforded even solely by that sudden,
unexpected and miraculously consentaneous accommodation and befitting aptitude
of all the predictions respecting the Messiah, the gathering of the Gentiles to
Him, the unbelief and rejection of the Jews, and lastly concerning the
abrogation which was to be made of the ceremonial law, first by its being
fulfilled, and afterwards by its forcible removal. Whether these predictions
were foretold in words, or foreshown by types of things, persons, facts and
events; their accommodation to the person, the advent, the state, the offices,
and the times of Jesus of Nazareth, was consentaneous even to a miracle. (Psalm
118:22, 23; Matthew 21:42; Isaiah 65:1; Acts 11:18; Psalm 40:7, 8; Daniel 9:25,
26.) If the Old Testament alone, or only the New, were now extant, some doubts
might be indulged concerning the Divinity of each. But their agreement together
excludes all doubt respecting their Divinity, when both of them are thus
completely in accordance, since it is impossible for such a perfect agreement
to have been the fabrication of an angelic or of a human mind.
15. Lastly, the Divinity of Scripture is powerfully
demonstrated by The Efficacy of Its Doctrine, which we place in two
particulars. In the credit or belief which it has obtained in the world, and in
the destruction of remaining religions and of the entire kingdom of Satan. Of
this destruction two most signal tokens were afforded, in the silencing of the
Heathen Oracles, and in the removal of Idols. (1 Timothy 3:15; Zechariah 13:2;
Zephaniah 2:11; Acts 16:16, 17.) This efficacy is recommended,
(1.) By the peculiar genius of the doctrine, which,
independently of the Divine power which accompanies and assists it, is
calculated to repel every one from giving his assent to it, on account of the
apparent absurdity in it, and the concupiscence of human passions which is
abhorrent to it. For this is the manner in which it speaks:
"Unless thou dost believe in Jesus the Crucified, and
art prepared to pour out thy life for him, thou shalt lose thy soul."
(Isaiah 53:1; 2 Corinthians 1:2; 2 Timothy 3:12.)
(2.) By the persons through whom the doctrine was
administered, and who, in the estimation of men, were few in number, mean in
condition, and full of infirmities; while in God’s sight, they were possessed
of invincible patience and mildness, which were so conspicuous in Him who was
the Prince of all, that He asked some of his familiar disciples who were
offended at his doctrine, "Will ye also go away?" (Luke 6:13; Matthew
4:18, 19; 2 Corinthians 4, 12:12; 2 Timothy 4:2; John 6, 67.)
(3.) By the multitude, the wisdom, the authority, and the
power of the enemies who placed themselves in opposition to this doctrine. Also
by their love for the religion of their own country, and their consequent
hatred of this novel doctrine, and by the result of both these, in their
infuriated and outrageous eagerness to extirpate the Christians and their
doctrine. It was opposed by the Roman empire itself nearly three hundred years,
during which the rest of the world lent their assistance. This continued
opposition was excited by the Jews, nay by Satan himself, who had fixed his
throne in that empire. (1 Corinthians 2:8; Acts 4:27; 9:2; Matthew 10:l 8-22;
John 16:2; Ephesians 6:12; Revelation 2:10, 13.)
(4.) By the infinite multitude of men of every description,
nation, age, sex and condition, who have believed this doctrine, and confirmed
their belief by enduring intolerable torments even unto death. This cannot be
ascribed, except through an ambitious insanity, either to ambition or to fury
in such a multitude of persons of various descriptions. (Revelation 6:9-11.)
(5.) By the short time in which, like lightning, it pervaded
a great part of the habitable world; so that Paul alone filled all the places
between Jerusalem and Illyricum with the Gospel of Christ. (Colossians 1:6;
Romans 15:19.)
16. These suasions are of themselves alone sufficient to
produce an historical faith, but not that which is saving. To them, therefore,
must be added the internal suasion of God by his Holy Spirit, which has its
scope of operations,
(1.) In the illumination of the mind, that we may prove what
is that good, and acceptable, and perfect will of God; that we may knew the
things which are freely given to us of God, and that Jesus Christ is the wisdom
and the power of God. (1 Corinthians 3:7; Ephesians 1:17, 18; Romans 12:9; 1
Corinthians 2:12; 1:24; 12:3.)
(2.) In inscribing the laws of God upon our hearts, which
consists of the infusion of a desire and of strength for their performance.
(Hebrews 8:10.)
(3.) In sealing the promises of God on our hearts; under
which term, that by which we are sealed to the day of redemption is called a
seal, and an earnest. (2 Corinthians 1:22; Ephesians 1:13,14.) In this manner
he who inspired the sacred Scriptures into holy men of God, who constituted in
the Church, Bishops, Apostles, Prophets, Evangelists, Pastors and Teachers, who
put the word of reconciliation into their mouths, is the Author of that faith by
which this doctrine is apprehended unto righteousness and eternal salvation.
(Acts 20:28; Ephesians 4:11; 2 Corinthians 5:19; Romans 8:16.) Since his
testimony is distinct from that of a man’s own spirit, and since it is said to
be concerning those things which are necessary to salvation, and not concerning
words, letters, or writing, the Papists act most perversely in confounding
these testimonies, and in requiring through the witness of the Spirit [of God]
the distinction between an apocryphal verse, and one that is canonical, though
the former may in reality agree with the canonical Scriptures.
17. But, that we may comprise in few words the force of
these three proofs, we declare, 1. concerning the force of human testimony
which ascribes our Scriptures to God, that the author of no composition which
ever was published or is now extant can be proved with such lucid evidence as
the author of these Scriptures; and that the importance of all other
compositions sinks far beneath the dignity of this, not only with regard to the
multitude, the wisdom and the integrity of the witnesses, but likewise with
regard to the uninterrupted evenness, the constancy and the duration of the
testimony. The reason this is, that the religion contained in these Scriptures
has been preached to immense numbers and varieties of people, and for a very
long period; which circumstance, in itself, contains no small argument of
Divinity. For it is most equitable, that religion, which alone is truly Divine,
and which, without any respect of nations, it is God’s will that men should
receive, ought also to be preached generally to all mankind. (Matthew 28:19,
20; Mark 16:15; Romans 10:12-18.)
18. We assert, that the arguments which, contained in the
Scriptures, prove the Divinity of the religion prescribed in them, are so full
and perfect, that no arguments can be derived for the defense of any religion
which are not comprehended in these, and in a more excellent degree. (2
Corinthians 4:2- 6.) They are indeed of such high value that the truth of the
Christian religion is established by them as strongly, as it is possible by any
other arguments to prove that there is any true religion at all, or that a true
one is possible. So that to a man who is desirous of proving, that there is any
religion which is true, or that such a religion is possible, no way is more
compendious and easy than to do so by these arguments, in preference to any
other which can be deduced from general notions. But the most wonderful of all
is, that the very thing in the Christian religion which seems to be one of the
greatest absurdity, affords the most certain proof of its Divinity, it being
allowed to be a very great truth — that this religion has been introduced into
the consciences of men by a mild suasion, and not by the power of the sword. (1
Corinthians 1:29-24:; 2 Corinthians 5:11; Luke 9:54, 55.) Of a similar tendency
is the argument formerly used by St. Augustine: "If the Christian religion
was established by the miracles which are related in the Scriptures, it is
true; but if it was not, the greatest of all miracles is, that it has been able
to obtain credit without miracles." For the internal suasion of Him who
alone can work miracles, ought to stand in the place of miracles outwardly
performed, and to be equally potent. (Revelation 2:17.) And thus the very
narration, contained in these books, of the miracles which were performed in
the early ages in proof of the doctrine, is now, through a most beautiful
vicissitude of circumstances, proved to be true by the Divinity of the doctrine
when subjected to examination.
19. Although the inward witness of the Holy Spirit is known
to him alone to whom it is communicated, yet, since there is a mutual relation
between the veracity of the Testifier, and the truth of the thing which is
proved, an examination may be instituted respecting the testimony itself. This
is so far from being injurious or displeasing to the Holy Ghost, that by this
method His veracity is rendered in all possible directions more eminently
conspicuous, as being the Author not only of the internal testimony and the
external word, but likewise of the significations concerning which he bears
witness to both; on this account also, he has commanded us to "try the
spirits whether they be of God," and has added a specimen of such a
"trying." (1 John 4:1, 2.) It will therefore be as easy to confute
the man who falsely boasts of having the internal testimony of the Holy Spirit,
as to be able to destroy that religion to which he professes himself to be
devoted. From this it is apparent, that the inward witness of the Spirit is
calculated to impart assurance to him to whom it is communicated, but not to
convince any other person. Wherefore those who reckon this among the causes why
they account the Scriptures Divine, are foolishly said by the Papists to beg
the question, since they never employ it themselves in convincing others.
