The reasonableness and certainty of the Christian religion by Robert Jenkin ...

CHAP. II. The Resolution of Faith.

HAving proved the Truth and Cer∣tainty of our Religion, I shall in the last place, upon these Principles, give a Resolution of our Faith, which is a sub∣ject that has caused such unnecessary and unhappy Disputes amongst Christians in these latter Ages; for in the Primitive Times, this was no matter of Controversie, as indeed it could not then, and ought not now to be.

1. Considering the Scriptures only as an History, containing the Actions and Do∣ctrines of Moses and the Prophets, and of our Saviour and his Apostles, we have the greatest humane Testimony, that can be, of men, who had all the opportunities of knowing the truth of those Miracles, &c. which gave Evidence and Authority to the Doctrines, as Revealed from God, and who could have no Interest to deceive

others, but exposed themselves to all man∣ner of dangers, and infamy and torments, by bearing Testimony to the Truth of what is contained in the Scriptures; whereas Impostures are wont to be in∣vented, not to incur such sufferings, but to avoid them, or to obtain the advan∣tages and pleasures of this world. And so this Testimony amounts to a moral certainty, or, as it is properly enough cal∣led by some, to a moral infallibility, be∣cause it implies a moral impossibility of our being deceived by it: such a certainty it is, as that nothing with any reason can be ob∣jected against it. We can have as little rea∣son to doubt, that Christ and his Apostles did, and suffered, and taught, what the Scriptures relate of them, in Jerusalem, An∣tioch, &c. as that there ever were such places in the world; nay, we have that much better attested than this, for many men have died in Testimony of the Truth of it.

II. This Testimony being considered with respect to the nature of the thing testified, as it concerns eternal Salvation, which is of the greatest concernment to all mankind, it appears that Gods Veraci∣ty and Goodness are engaged, that we should not be deceived inevitably in a matter of this consequence: So that this Moral Infallibility becomes hereby Abso∣lute

Infallibility: and that which was be∣fore but Humane Faith becomes Divine, being grounded not upon Humane Testi∣mony, but upon the Divine Attributes, which do attest and confirm that Hu∣mane Testimony; and so Divine Testi∣mony is the ultimate ground, why I be∣lieve the will of God to be delivered in the Scriptures; it is no particular revealed Testimony indeed, but that which is equi∣valent to it, viz. the constant Attestation of God by his Providence. For it is re∣pugnant to the very notion of a God, to let men be deceived, without any possible help or remedy, in a matter of such im∣portance. And so we have the ground of our Faith absolutely Infallible, because it is evident from the Divine Attributes, that God doth confirm this Humane Testimony by his own.

III. The Argument then proceeds thus: If the Scriptures were false, it would be impossible to discover them to be so, and it is inconsistent with the Truth and Good∣ness of Almighty God to suffer a deceit of this nature to pass upon mankind, without any possibility of a discovery; therefore it follows, that they are not false. Here is, 1. The object, or thing to be believed, viz. that the Revelation delivered to us in the Scripture is from God. 2. The

Motive or Evidence to induce our Belief, viz. Humane Testimony. 3. A confirma∣tion of that Testimony, or the Formal Principle and Reason of our Belief, viz. the Divine Goodness and Truth. The object therefore, or thing believed is the same to us, that it was to those who saw the miracles by which the Scriptures stand confirmed, viz. the revealed Will of God: and the Ground and Foundation of our Be∣lief is the same that theirs was, viz. the Divine Goodness and Truth, whereby we are assured, that God would not suffer Miracles to be wrought in his own Name, according to Prophecies formerly deliver∣ed, and with all other circumstances of credibility, only to confirm a Lye. The only difference then between the resolution of Faith in us, and in the Christians who were Converted by the Apostles themselves is this, that tho we believe the same things, and upon the same grounds and reasons with them, yet we have not the same im∣mediate motives or evidence to induce our Belief; or to satisfie us in these reasons, and convince us, that the Revealed Will of God, contained in the Scriptures, is to be believed upon these grounds; that is, to satisfie and convince us that the belief of the Scriptures being the Word of God is finally resolved into the Authority of

God himself, and is as well certified to us, as his Divine Attributes can render it. For they were assured of this, from what their own senses received, but we have our as∣surance of it from the Testimony of o∣thers.

The Question therefore will be, whe∣ther the motives and arguments for this Belief in us, or the means whereby we be∣come assured, that the Revealed Will of God is contained in the Scriptures, be not as sufficient to produce a Divine Faith in us, and to establish our Faith upon the Divine Authority, as the motives and ar∣guments which those had, who lived with the Apostles, and saw their Miracles, could be to produce that Faith in them, which resolved it self into the Divine Authority. And this enquiry will depend upon these two things: 1. Whether we may not be assured of some things as certainly from the Testimony of others, as from our own Senses. 2. Whether this be not the pre∣sent case, relating to the resolution of Faith. I shall therefore consider in the first place the certainty which we have for the matters of fact, by which the Authority of the Scriptures is proved and confirmed to us, compared with the evidence of sence, and will then apply it to the resolution of Faith.

I. In many cases men seem generally agreed, that there is as much cause to be∣lieve what they know from others, as what they see and experience themselves. For there may be such circumstances of credibility, as equal the evidence even of sence it self; no evidence can satisfie sence so much indeed, nor perhaps so much af∣fect the passions, as that of sence; but there may be other evidence, which may give as clear conviction, and altogether as good satisfaction to our Reason, as that which is immediately derived from our sences, concerning the Being of Objects, or the Truth of matters of fact. Thus those who never travelled to the Indies, do as little doubt that there is such a place, as those who have been never so of∣ten there; and all men believe, there was such a man as Julius Caesar, with as little scruple as if they had lived in his time, and had seen and spoke with him. I sup∣pose no man in his wits makes any more doubt, but there are such places as Judoea and Jerusalem, from the constant report of Historians and Travellers, than if he had been in those places himself, and had lived the greatest part of his Life there: and the greatest Infidel that I know of, never pretended yet to disbelieve, that there was such a person as our Saviour Christ. But all men think themselves as

well assured of things of this nature, upon the credit of others, as if they had seen them themselves. For how doubtful and intricate soever some things may be, for want of Knowledge or credit in the Re∣laters; yet there are other things delivered with that agreement and certainty on all hands, that to doubt of them would be as unreasonable, as to doubt of what we our selves see and hear.

And if our Saviour's Resurrection, for instance, be of this nature, we can with as little reason doubt of it, as if we had liv∣ed at that time, and had conversed with him after his Resurrection from the Dead. But we have as great assurance that he was alive again after his Crucifixion, as that he ever lived at all; and we have at least all the assurance that there was such a Person as Christ, that we can have, that there once lived any other man at that distance of time from us. We can no more doubt that our Saviour was born in the Reign of Augustus Coesar, and was Crucified under Tiberius, than that there were once such Emperors in the World; nay, we have it much better attested that Christ was Born, and was Crucified, and rose again, than that there ever were such Princes as these two Emperors: for no man ever made it his business to go about the world to certifie this, and to testifie the truth of

it, at his Death. But the Apostles them∣selves, and their Disciples and Converts, and innumerable others ever since, from the beginning of Christianity, have assert∣ed the particulars of the Life, and Death and Resurrection of our Saviour, under all dangers, and torments, and deaths; and have made it their great aim and design, both living and dying, to bear Te∣stimony to the Truth of the Gospel. So that a man may as well doubt of any mat∣ter of fact that ever was done before his own time, or at a great distance from him, as doubt of these fundamentals of the Chri∣stian Religion; and yet there is no man, but thinks himself as certain of some things at least, which were done a long time ago, or a great way off, as if he had been at the doing of them himself.

Indeed, in some respects we seem to have more evidence than these could have, that lived in the beginning of Christianity; for they could see but some Miracles, we have the benefit of all; they relyed upon their own sences, and upon the sences of such as they knew and conversed with; we upon the sences of innumerable People, who successively beheld them for the space of Divers hundred years together: so that whoever will not believe the Scriptures, nei∣ther would he believe, though one rose from the Dead; that is, though the greatest Mira∣cle

were wrought for his conviction. This was said of the Old Testament, and there∣fore may with greater reason be said of that and the New both.

And we have besides, one sort of evi∣dence, which those that lived at the first planting of Christianity could not have; for we see many of those Prophecies ful∣filled, which our Saviour foretold con∣cerning his Church; we know how it sprung up and flourished, and from what small unlikely beginnings it has spread it self into all corners of the Earth, and con∣tinues to this day, notwithstanding all the malice of Men and Devils to root it out and destroy it. The continuance and suc∣cess of the Gospel under so improbable circumstances was matter of Faith chief••y to the first Christians, but to us is matter of Fact, and the object of sense: they saw the work indeed prosper in their hands, but their Faith only could tell them, that it should flourish for so many Ages, as we know it has already done. This is a standing and invincible proof to us at this distance of time, and has the force of a two∣fold Argument, the one of a Power of Mi∣racles, the other of Prophecies: we know that a miraculous power has been mani∣fested in conquering all opposition, and in a wonderful manner bringing those things to pass which to humane wisdom and

power are altogether impossible. And the fulfilling hereby of Prophecies is a vi∣sible confirmation to us of the truth of those Miracles, which by the Testimony of o∣thers we believe to have been done by the Prophets, whose Prophecies we see ful∣filled. And since it must be acknow∣ledged that things may be so well attested, that we may with as much reason doubt of the truth of our own sences, as of the Authority, by which we are assured of the truth of them, and must turn Scepticks or worse, if we will not believe them; we may conclude as well upon the account of these Prophecies, which we our selves see fulfilled, as upon all other accounts, that the Historical evidence in proof of the Christian Religion, amounts to all the certainty that a matter of Fact is capa∣ble of, not excepting even that of sense it self.

II. Let us now apply all this to the Resolution of Faith, and give an account how a divine and infallible Faith may be produced in us. Humane Testimony is the Motive, by which we believe the Scrip∣tures to contain God's revealed Will: this certifies us that such Miracles were wrought, and such Prophecies delivered, as give to the Scriptures the full evidence and au∣thority of a Divine Revelation. If there∣fore it be enquired, why we believe the

Scriptures to be the word of God? the An∣swer is, upon the account of the Miracles and Prophecies, which concurring with all other circumstance requisite in a Revelati∣on, confirm the Truth of them. If it be asked, how we know that these Prophe∣cies and Miracles are true and effectual, and not feigned, or insufficient; I answer, because we have them so related and at∣tested, that considered barely as matter of Fact, they have all the credibility that any matter of Fact is capable of, and therefore may as safely be relied upon, as any thing which we do our selves see, or hear. If it be further urged that for all this I may be de∣ceived, since all men are fallible, and no man is infallibly assured that there is such a place as Rome, who never saw it; though no man neither can any more doubt of it, than he can doubt whether there be such a place as London, who lives in it. I acknow∣ledge that there is a bare possibility of be∣ing deceived in all humane evidence, but yet I deny that we can possibly be de∣ceived in this case, because, though the e∣vidence it self be humane, yet the things which it concerns are of that Nature, that God would never suffer the World to be thus long imposed upon in them, without all possibility of finding out the Truth. So that here we resolve our Faith into the Di∣vine

Authority, by reason of the same Mi∣racles, by reason whereof the Eye witnes∣ses of them did resolve theirs into it, but they believed these Miracles as seen by themselves, and we believed them as seen, and witnessed by others, but both they and we believe them as the works of God him∣self.

It might have been alledged, if we had seen those Miracles that we might possibly be decived; and so indeed we might, if we could not have securely relyed upon Gods Truth and Goodness, that they were de∣signed by him to confirm the Doctrine, for the sake of which they were wrought, and we may with equal security rely upon the same Truth and Goodness for the certainty of the History of them, as we could have done for the sufficiency of them to the pur∣pose for which they were wrought, tho they had been performed in our sight, since it is as impossible to find out any deceit in the account given of them, as it would have been for us to find any in the Miracles themselves at the time of their performance.

Humane Testimony is the conveyance and the means of delivering the Truths contained in the Holy Scriptures down to us; and we, who could neither see the Mi∣racles nor hear the Doctrines at the first hand, have at this distance of time the

truth of them ascertained by a continued successive Testimony, till we arrive at such as were immediate witnesses of them. Now those that saw and heard all things which are delivered to us in the Scriptures, could not esteem their sences infallible, but they notwithstanding believed our Saviour and his Disciples to be so, of whom yet their senses only could give them means of as∣surance that they were infallible. They knew their senses might deceive them, (or that they might be mistaken concerning the objects of sence) but nevertheless they believed that our Saviour and the Apo∣stles could not deceive them, upon this only ground, that their sences, or their reason by deduction from sence told them so. There was not one man of them per∣haps but had often observed his senses misrepresent objects to him, and yet in this case upon the sole Testimony of their senses they grounded an infallible Faith: because, though their sences had misre∣presented objects, yet it was in a wrong medium, at an undue distance, or by rea∣son of some indisposition of the sense it self, and still their sences, or rather their reason by the help of their sences disco∣vered that their sences had led them in∣to mistakes. But in the present case, when the Object was placed in open and frequent view, to the greatest advantage,

when it was publick and exposed to mul∣titudes, when all agreed in the same o∣pinion concerning it, and when the matter was of infinite importance, here they had reason to conclude, that the God, who fram∣ed their Sences, would not suffer them to be so hurtful to them, as they must needs have been, if they had been deceived by them. In like manner, in the Testimony, which descends to us from former Ages, we see with other mens eyes, and hear with o∣ther mens ears; and though the Testimo∣ny of others may often fail us, and is sub∣ject to a double inconveniency, through the incapacity and unfaithfulness of witnesses, yet, as in the former case, so here, when all circumstances are weighed and consi∣dered, and after the utmost tryal, no rea∣son can be found to with-hold our assent, but all things stand undisproved, and no just scruple appears, but only a bare pos∣sibility of being deceived; and this arising not from any defect, but that of hu∣mane nature it self, here Gods Goodness and his Truth must needs interpose, to take away that only impediment, which otherwise must unavoidably hinder any thing from ever being known to be in∣fallible.

The only certainty which we can have that our sences are true, is this, That God will not suffer them to be deceived, where

the disposition of the medium, and di∣stance of the Object, and all other circum∣stances are rightly qualified: because that would be inconsistent with his Attributes of Justice, Goodness and Truth; but it would be inconsistant with these Attri∣butes, not upon the account of our Bo∣dies; for they would be provided for as well, though our sences were deluded; we should see, and hear, and taste just as we do now, though we were never so much deceived in these sensations: therefore the Truth, and Goodness, and Justice of God are engaged not to suffer us to be de∣ceived, in respect to our Souls, not in re∣gard to our Bodies: and if we have no certainty that our sences do not deceive us, but because God would not suffer such a cheat to be put upon us, as we are intelligent and rational Beings; we have the same and much greater reason to conclude, that he would not suffer us to lye under such a delusion in reference to our eternal Interest. If God would not suffer our minds unavoidably to lye un∣der a temporal delusion of no great conse∣quence, have we not much more reason to conclude, that he would not suffer us una∣voidably to be deceived by any means what∣soever, in reference to our eternal Interest? For in this case, to be deceived is to be de∣stroyed, and to suffer it, is a thousand times

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worse, than if he should suffer all Mankind at once not only to be deceived by their sences, but to be poisoned by that deceit: and therefore the special Providence and particular care of God must be concerned to prevent it. If we have nothing to object but the imperfection of human nature, we may rely upon God that this shall never mis∣lead us, in a matter of such consequence, whether the imperfection be in our own sences, or in the Testimony of others. In short, the Miracles related in the Scriptures will as effectually prove a Divine Revelati∣on to us, as they could to those that saw them, but the difference is, that they be∣lieved their sences and we believe them, and all things considered, we have as much rea∣son to believe upon their evidence, as they could have to believe upon the evidence of their sences.

Let us consider History as a medium, by which these Miracles become known to us, and compare this medium with that of Sight. If a man would be sceptical, he might doubt whether any medium of Sight be so fitly disposed, as to represent objects in their due proportion, and proper shape, he might suspect that any Miracles which he could see, were false, or wrought only to amuse and deceive him, and there would be no way to satisfy such an one, but by tel∣ling him that this is inconsistent with the

Truth and Goodness of God. So in this o∣ther medium of History, which to us sup∣plies the want of that of Sight; a man may doubt of any matter of Fact if he Pleases, notwithstanding the most credible evidence, but in a matter of this nature, where our Eternal Salvation is concerned, we may be sure, God will not suffer Mankind to be de∣ceived without all possibility of discovering the deceit. The circumstances have all the marks of credibility in them, and therefore, if they be duely attended to, cannot but be believed, and the Doctrine which they are brought in evidence of, being propounded to be believed▪ under pain of Damnation, require that they should be attended to, and considered: and that, which is in its circum∣stances most credible, and in its matter is supposed necessary to Salvation, must be certainly true, unless God could oblige us to believe a Lye. For not to believe things credible, when attended to and known to be such, is to humane nature impossible; and not to attend to things proposed as from God, of necessity to Salvation, is a very hei∣nous Crime against God, and to think that God, will suffer me to be deceived in what I am obliged, in Honour and obedience to him, to believe upon his Authority, is to think he can oblige me to believe a Lye. But it may be objected; if this be so, how comes it to pass that they are pr••nounced

blessed, who have not seen, and yet have be∣lieved, John xx. 29. Which seems to de∣note, that a peculiar Blessing belongs to them, because they believe upon less evi∣dence. I answer, that they are there pro∣nounced Blessed, who had so well consider∣ed the nature and circumstances of things, the Prophecies concerning the Messias, and what our Saviour had delivered of himself, as to believe his Resurrection upon the re∣port of others; not because others might not have as sufficient Grounds for their Be∣lief, as those who saw him after his Resur∣rection, but the evidence of sense is more plain and convincing to the generality of men, though Reason proceeds at least upon as sure and as undeniable Principles. A de∣monstration, when it is rightly performed, is as certain, as the self evident Principles upon which it proceeds, though it be so far removed from them, that every one cannot discern the connexion. Demonstrations may be far from being easie and obvious, but are oftentimes, we know, very difficult and in∣tricate, which yet, when they are once made out, are as certain as sense it self. The Blessing is pronounced to him, who be∣lieves not upon less evidence, But upon that which at first seems to be less, which is less observable, and less obvious to our consideration, but not less certain, when it is duly considered. For which

reason our Saviour after he had wrought many Miracles, that were effectually attest∣ed by sufficient witnesses, required Faith in those, who came to be healed of him, because the Testimony of others was the means, which in Ages to come, was to be the motive of Faith in Christians, and he thereby signified to us, that there may be as good Grounds for Faith upon the report of others, as we could have from our own sences, and generally those who came in unbelief, went away no better satisfied: Wherefore it is said, that in his own Country because of their unbelief, he could do no mighty work, save that he laid his hands upon a few sick Folk and healed them, Mark vi. 5. He could not do his mighty works, because they would be in∣effectual, and would be lost upon them, and he could do nothing Insignificant or in vain; if they would reject what had been so fully witnessed to them, they would not believe whatever Miracles they should see him do.

It is very remarkable, that amidst all his Miracles, our Saviour directs his Fol∣lowers to Moses and the Prophets, and ap∣peals to the Scriptures for the Authority of his very Miracles, and that even after his Resurrection, he instructs his Disciples, who saw and discoursed with him, out of the Scriptures, to confirm them in the

truth of it. Luke xxiv. 26, 27. He requires the Jews to give no greater credit to his own Miracles, than that which he implies, they already gave to the wrirings of Moses, so as firmly and stedfastly to believe that he came from God. And we having all the helps and advantages which the Jews had to create in them a Belief of the Scriptures of the Old Testament, and many more and greater Motives (if it be possible) to be∣lieve these of the New, must therefore have sufficient means to excite in us, that Faith which our Saviour required of those who saw his Works, and heard his Doctrine; which certainly was a Divine Faith, and all the Faith, which, if it be accompanied with sincere and impartial obedience, is re∣quired in order to Salvation.

Upon the whole matter I conclude, that the Truth of the Christian Religi∣on is evident even to a Demonstration: for it is as Demonstrable that there is a God, as it is that I my self am, or that there is any thing else in the World; because nothing could be made without a Maker, or created without a Crea∣tor; and it is as Demonstrable, that this God being the Author of all the perfections in men, must himself be infinitely perfect; that he is infi∣nitely Wise and Just, and Holy and Good, and that according to these

Attributes he could not suffer a false Re∣ligion to be imposed upon the world in his own Name, with such manifest Tokens of credibility, that no man can possibly disprove it, but every one is obliged to believe it.