Part 14

_Answ._ To this it may be easily answered; that it is sufficient, if we can prove that God has given his testimony, that he made choice of those prophets to declare his mind and will to the world; and that he has accordingly deemed them fit to be credited, and that they were not men liable to any suspicion of carrying on a design to deceive the world; so that if God himself not only styles them holy men, as he does all the inspired writers in general, when he says, 2 Pet. i. 21. _Holy men of God spake as they were moved by the Holy Ghost_, but also wrought miracles to prove that they were his servants and messengers, employed in this work; this is as convincing a testimony, as though every part of scripture wrote by them had been confirmed by a miracle. Besides, it is not unreasonable to suppose, that the church lived in those ages, in which the various parts of scripture were written, had some extraordinary proofs of their divine authority; since, in many of them, miracles were very common, and, at the same time that the penmen of scripture had the gift of inspiration, others had, what the apostle calls, a _discerning of spirits_, 1 Cor. xii. 10. so that they were enabled, by this means, to know whether the prophet, that pretended to inspiration, was really inspired: this, to me seems very probably, the sense of the apostle, when he says, 1 Cor. xiv. 32. _The spirits of the prophets are subject to the prophets_, for he is discoursing before of prophets speaking by divine revelation, and others judging thereof: now if there was this extraordinary gift of discerning of spirits in the ages, in which particular books of scripture were written, they who were favoured herewith, had a convincing testimony of the inspiration of the prophets and apostles, from the same Spirit by whom they were inspired, by which means the divine authority of scripture was infallibly known to them, and so imparted to others for their farther confirmation as to this matter.

_Object._ 2. We are not now to expect miracles to confirm our faith, as to the divine original of scripture; therefore how can we be said to have a divine testimony.

_Answ._ As miracles are now ceased, so such a method of confirming divine revelation is not necessary in all succeeding ages: God did not design to make that dispensation too common, nor to continue the evidence it affords, when there was no necessity thereof. Thus when the scribes and Pharisees came to our Saviour, desiring to _see a sign_ from him, Matt, xii. 38. he would not comply with their unreasonable demand; and the apostle Paul takes notice of humour prevailing among the Jews in his time, who then _required a sign_, 1 Cor, i, 22. but, instead of complying with them herein, he refers them to the success of the gospel, which is _the power of God to salvation_, as the only testimony to the truth thereof that was then needful; and our Saviour, in the parable, intimates, that the truth of divine revelation has been so well attested, that _they who believe not Moses and the prophets, would not be persuaded, though one rose from the dead_, Luke xvi, 31. Therefore, since we have such a convincing evidence hereof, it is an unreasonable degree of obstinacy to refuse to believe the divine authority of scripture, merely because miracles are not now wrought; since, to demand a farther proof of it, is no other than a tempting God, or disowning that what he has done is sufficient for our conviction; and to say, that for want of this evidence, our faith is not founded on a divine testimony, is nothing to the purpose, unless it could be proved that it is not founded on such a testimony formerly given, the contrary to which is undeniably evident, since we have this truth confirmed by the confession of the church in all the ages thereof, and therefore we have as much ground to believe this matter, as though miracles were wrought every day for its confirmation. This will farther appear, if we consider the abundant ground we have to conclude that God has formerly given such a testimony to his word; which leads us to enquire how far the testimony of the church, in all the ages thereof, is to be regarded.

The church has given its suffrage, throughout all the ages thereof, to the divine original of scripture, how much soever it has perverted the sense of it. That this argument may be set in a true light, let us consider what the Papists say to this matter, when they appeal to the church, to establish the divine authority of scripture; and wherein we differ from them; and how far its testimony is to be regarded, as a means for our farther conviction. We are far from asserting, with them, that the church’s testimony alone is to be regarded, without the internal evidence of the divine authority of scripture, as though that were the principal, if not the only foundation on which our faith is built. If, indeed, they could prove the infallibility of the church, we should more readily conclude the infallibility of its testimony; but all their attempts of this nature are vain and trifling.

Moreover, we do not mean altogether the same thing by the church as they do, when they intend by it a council convened together, to decree and establish matters of faith, by him whom they pretend to be the visible head thereof; and so a majority of votes of a body of men, every one of whom are liable to error, must determine, and, according to them, give a divine sanction to our faith. Nor do we think that those, whom they call the fathers of the church, are to be any farther regarded, than as they prove what they assert, since there is scarce any error or absurdity, but what some or other of them have given into. We also distinguish between the churches testimony, that the scripture was given by divine inspiration, and the sense they give of many of its doctrines; as to the latter of these, it has given us ground enough to conclude, that its judgment is not much to be depended upon; however, we find that, in all ages, it has given sufficient testimony to this truth, that the scriptures are the word of God, and that they have been proved to be so, by the seal which God has set thereunto, to wit, by the miracles that have been wrought to confirm it. If therefore God has had a church in the world, or a remnant whom he has preserved faithful; and if their faith, and all their religion, and hope of salvation, has been founded, without the least exception, on this truth, that the scriptures are the word of God, we cannot altogether set aside this argument. But there is yet another, which we lay more stress on, namely, the use which God has made of it, which is the second thing to be considered, _viz._

2. His ordinary method of attesting this truth; it appears therefore, as is farther observed in this answer, that the scriptures are the word of God, from their light and power to convince and convert sinners, and to comfort and build up believers to salvation. Here let us consider,

1. That the work of conviction and conversion is, and has been at all times, experienced by those who have had any right or claim to salvation; of which there have not only been various instances, in all ages, but the very being of the church, which supposes and depends thereon, is an undeniable proof of it.

2. As this work is truly divine, so the scriptures have been the principal, if not the only direct means, by which it has been brought about; so that we have never had any other rule, or standard of faith, or revealed religion; nor has the work of grace been ever begun, or carried on, in the souls of any, without it; from whence it evidently appears, that God makes use of it to propagate and advance his interest in the world, and has given his church ground to expect his presence with it, in all his ordinances, in which they are obliged to pay a due regard to scripture; and, in so doing, they have found that their expectation has not been in vain, since God has, by this means, manifested himself to them, and made them partakers of spiritual privileges, which have been the beginning of their salvation.

3. It cannot be supposed that God would make this use of his word, and thereby put such an honour upon it, had it been an imposture, or borne the specious pretence of being instamped with his authority, if it had not been so; for that would be to give countenance to a lie, which is contrary to the holiness of his nature.

Thus we have considered the several arguments, whereby the scripture appears to be the word of God; but since multitudes are not convinced hereby, we have, in the close of this answer, an account of the means whereby Christians come to a full persuasion as to this matter, and that is the testimony of the Spirit in the heart of man, which is the next thing to be considered. By this we do not understand that extraordinary impression which some of old have been favoured with, who are said to have been moved by the Holy Ghost, or to have had an extraordinary unction from the Holy One, whereby they were led into the knowledge of divine truths, in a way of supernatural illumination. This we pretend not to, since extraordinary gifts are ceased; yet it does not follow from hence, that the Spirit does not now influence the minds of believers in an ordinary way, whereby they are led into, and their faith confirmed in all necessary truths, and this in particular, that the scriptures are the word of God; for we may observe, that no privilege referring to salvation, was ever taken away, but some other, subservient to the same end, has been substituted in the room thereof; especially, unless a notorious forfeiture has been made of it, and the church, by apostacy, has excluded itself from an interest in the divine regard; but this cannot be said of the gospel-church in all the ages thereof, since extraordinary gifts have ceased; therefore we must conclude, that being destitute of that way, by which this truth was once confirmed, believers have, instead of it, an inward conviction wrought by the Spirit of God, agreeable to his present method of acting; otherwise this present gospel-dispensation is, in a very material circumstance, much inferior to that in which God discovered his mind and will to man in an extraordinary way.

But that we may explain what we mean by this inward testimony of the Spirit in the hearts of men, whereby they are fully persuaded that the scriptures are the word of God, let it be considered,

(1.) That it is something more than barely a power, or faculty of reasoning, to prove the scriptures to be divine, since that is common to all; but this is a special privilege, given to those who are hereby fully persuaded of this truth. Moreover, there may be a power of reasoning, and yet we may be mistaken in the exercise thereof; and therefore this is not sufficient, fully to persuade us that they are the word of God, and consequently something more than this is intended in this answer.

(2.) It is something short of inspiration; therefore, though the scripture was known to be the word of God, by the Spirit of inspiration, so long as that dispensation continued in the church, yet that privilege being now ceased, the internal testimony of the Spirit contains a lower degree of illumination, which has nothing miraculous attending it, and therefore falls short of inspiration.

(3.) It is not an enthusiastic impulse, or strong impression upon our minds, whereby we conclude a thing to be true, because we think it is so; this we by no means allow of, since our own fancies are not the standard of truth, how strong soever our ideas of things may be; therefore,

(4.) This inward testimony of the Spirit contains in it a satisfying and establishing persuasion, that the scriptures are the word of God, not altogether destitute of other evidences, or convincing arguments: and that which is more especially convincing to weak Christians, is taken from the use which God makes of the scripture, in beginning and carrying on the work of grace in their souls, who are thus convinced; and this firm persuasion we find sometimes so deeply rooted in their hearts, that they would sooner die ten thousand deaths than part with scripture, or entertain the least slight thought of it, as though it were not divine; and certainly there is a special hand of God in this persuasion, which we can call no other than the inward testimony of the Spirit, whereby they are established in this important truth.[45]

Footnote 20:

“Since God has been pleased to leave us the Records of the _Jewish_ Religion, which was of old the true religion, and affords no small testimony to the Christian religion, it is not foreign to our purpose, to see upon what foundation the credibility of these is built. That these books are theirs, to whom they are ascribed, appears in the same manner as we have proved of our books. And they, whose names they bear, were either Prophets, or men worthy to be credited; such as _Esdras_, who is supposed to have collected them into one volume, at that time, when the Prophets _Haggai_, _Malachi_, and _Zacharias_, were yet alive. I will not here repeat what was said before, in commendation of _Moses_. And not only that first part, delivered by _Moses_, as we have shewn in the first book, but the latter history is confirmed by many _Pagans_. [21]Thus the _Phœnician_ annals mention the names of _David_ and _Solomon_, and the league they made with the _Tyrians_. And _Berosus_, as well as the _Hebrew_ books, mention _Nabuchadonosor_, and other _Chaldæans_. _Vaphres_, the king of _Egypt_ in _Jeremiah_ is the same with _Apries_ in _Herodotus_. And the _Greek_ books are filled with _Cyrus_ and his successors down to _Darius_; and _Josephus_ in his book against _Appion_, quotes many other things relating to the _Jewish_ nation: To which may be added, that we above took out of _Strabo_ and _Trogus_. But there is no reason for us Christians to doubt of the credibility of these books, because there are testimonies in our books, out of almost every one of them, the same as they are found in the _Hebrew_. Nor did Christ when he blamed many things in the teachers of the law, and in the _Pharisees_ of his time, ever accuse them of falsifying the books of _Moses_ and the Prophets, or of using supposititious or altered books. And it can never be proved or made credible, that after Christ’s time, the scripture should be corrupted in any thing of moment; if we do but consider how far and wide the _Jewish_ nation, who every where kept those books, was dispersed over the whole world. For first, the ten tribes were carried into _Media_ by the _Assyrians_, and afterwards the other two. And many of these fixed themselves in foreign countries, after they had a permission from _Cyrus_ to return: the _Macedonians_ invited them into _Alexandria_ with great advantages; the cruelty of _Antiochus_, the civil war of the _Asmonæi_, and the foreign wars of _Pompey_ and _Sossius_, scattered a great many; the country of _Cyrene_ was filled with _Jews_; the cities of _Asia_, _Macedonia_, _Lycaonia_, and the Isles of _Cyprus_, and _Crete_, and others, were full of them; and that there was a vast number of them in Rome, we learn from _Horace_, _Juvenal_, and _Martial_. It is impossible that such distant bodies of men should be imposed upon by any art whatsoever, or that they should agree in a falsity. We may add further that almost three hundred years before Christ, by the care of the _Egyptian_ kings, the Hebrew books were translated into Greek by those who are called the _Seventy_; that the Greeks might have them in another language, but the sense the same in the main; upon which account they were the less liable to be altered: And the same books were translated into _Chaldee_, and into the _Jerusalem_ language; that is, half _Syriac_; partly a little before, and partly a little after Christ’s time. After which followed other _Greek_ versions, that of _Aquila_, _Symmachus_, and _Theodotion_; which _Origen_, and others after him, compared with the seventy Interpreters, and found no difference in the history; or in any weighty matters. _Philo_ flourished in _Caligula’s_ time, and Josephus lived till _Vespasian’s_. Each of them quote out of the _Hebrew_ books the same things that we find at this day. By this time the Christian religion began to be more and more spread, and many of its professors were _Hebrews_: Many had studied the _Hebrew_ learning, who could very easily have perceived and discovered it, if the _Jews_ had received any thing that was false, in any remarkable subject, I mean, by comparing it with more ancient books. But they not only do this, but they bring very many testimonies out of the Old Testament, plainly in that sense in which they are received amongst the _Hebrews_, which _Hebrews_ may be convicted of any crime, sooner than (I will not say of falsity, but) of negligence, in relation to these books; because they used to transcribe and compare them so very scrupulously, that they could tell how often every letter came over. We may add, in the first place, an argument, and that no mean one, why the _Jews_ did not alter the scripture designedly; because the Christians prove, and as they think very strongly, that their Master Jesus was that very Messiah who was of old promised to the forefathers of the _Jews_; and this from those very books, which were read by the _Jews_. Which the _Jews_ would have taken the greatest care should never have been, after there arose a controversy between them and the Christians; if it had ever been in their power to have altered what they would.”

GROTIUS.

Footnote 21:

(_Thus the_ Phoenician _Annals_, &c.) See what _Josephus_ cites out of them, Book VIII. Chap. 2. of his Ancient History; where he adds, “that if any one would see the Copies of those Epistles which _Solomon_ and _Hirom_ wrote to each other, they may be procured of the public Keepers of the Records at _Tyrus_.” (We must be cautions how we believe this; however, see what I have said upon 1 _Kings_ v. 3.) There is a remarkable place concerning _David_, quoted by _Josephus_, Book VII. Ch. 6. of his Ancient History, out of the IVth of _Damascenus’s_ History.

Footnote 22:

“The enquiries of learned men, and, above all of the excellent Lardner, who never overstates a point of evidence, and whose fidelity in citing his authorities has in no one instance been impeached, have established, concerning these writings, the following propositions:

“I. That in the age immediately posterior to that in which St. Paul lived, his letters were publicly read and acknowledged.

“Some of them are quoted or alluded to by almost every Christian writer that followed, by Clement of Rome, by Hermas, by Ignatius, by Polycarp, disciples or cotemporaries of the apostles; by Justin Martyr, by the churches of Gaul, by Irenæus, by Athenagoras, by Theophilus, by Clement of Alexandria, by Hermias, by Tertullian, who occupied the succeeding age. Now when we find a book quoted or referred to by an ancient author, we are entitled to conclude, that it was read and received in the age and country in which that author lived. And this conclusion does not, in any degree, rest upon the judgment or character of the author making such reference. Proceeding by this rule, we have, concerning the First Epistle to the Corinthians in particular, within forty years after the epistle was written, evidence, not only of its being extant at Corinth, but of its being known and read at Rome. Clement, bishop of that city, writing to the church of Corinth, uses these words: ‘Take into your hands the Epistle of the blessed Paul the apostle. What did he at first write unto you in the beginning of the gospel? Verily he did by the Spirit admonish you concerning himself and Cephas, and Apollos, because that even then you did form parties[23].’ This was written at a time when probably some must have been living at Corinth, who remembered St. Paul’s ministry there and the receipt of the epistle. The testimony is still more valuable, as it shows that the epistles were preserved in the churches to which they were sent, and that they were spread and propagated from them to the rest of the Christian community. Agreeably to which natural mode and order of their publication, Tertullian, a century afterwards, for proof of the integrity and genuineness of the apostolic writings, bids ‘any one, who is willing to exercise his curiosity profitably in the business of their salvation, to visit the apostolical churches, in which their very authentic letters are recited, ipsæ authenticæ literæ eorum recitantur.’ Then he goes on: ‘Is Achaia near you? You have Corinth. If you are not far from Macedonia, you have Philippi, you have Thessalonica. If you can go to Asia, you have Ephesus; but if you are near to Italy, you have Rome[24].’ I adduce this passage to show, that the distinct churches or Christian societies, to which St. Paul’s Epistles were sent, subsisted for some ages afterwards; that his several epistles were all along respectively read in those churches; that Christians at large received them from those churches, and appealed to those churches for their originality and authenticity.