The Divinity of the Christian Religion, Chapter 3
CHAP. III.
The External proofs of the truth of Christian Religion considered. Miracles are only perform'd by God. Why Christianity was confirm'd by them. The number of Christs Miracles, the manner of his performing them, and their certainty, consider'd. The Miracles done by Christ to confirm his Doctrine, are an authentick Testimony that God approved it. The pretence of Libertines, that the Heathen Religion was confirm'd by Miracles, clearly disprov'd. The rational assurance we have that the Apostles were sincere and certain of the Miraculous things related by them of Jesus Christ. His Resurrection attested by sufficient evidence.
VVE are next to consider those external proofs of the truth of Christianity, the works of God himself, that seal our full assurance of it. I shall instance in two; Miracles, and the accomplishment of Prophecies.
1. A Miracle is a supernatural work that requires an extraordinary Divine Power to effect it. For none can derogate from the Universal Laws of Nature, prescribed from the beginning of things and time, but the Author of it. Indeed we do not exactly know the compass of that Circle wherein the spirits of darkness excercise their power. They may by the application of natural means unknown to us, produce things that may astonish, or by lying Wonders deceive Men: but a true Miracle is a work reserv'd to God, and possibly to no less than Infinite Power. Whether it be a first or second Creation, the forming a new Eye, or the giving a visive power to that that was naturally blind, it can only be done by his hand. If we respect Omipotency, there is the same facility; if the thing done, there is the same difficulty in the performance. If the Devils had such a power, they might create a separate Kingdom, and reign there.
Now Miraculous Testimonies were given to confirm Christianity, that there might be a just correspondence between its Doctrines and their Proofs. The mysteries of the Gospel in their existence are above all natural power, and in their belief above the natural understanding. All that Nature can do or know, does not make them credible. Therefore 'twas requisit those things should be confirm'd by the Divine Power, that transcend the comprehension of humane Reason. Besides, as the Mysteries of the Gospel are sublime, so the Rewards are future; and that the Gentiles might not pretend that the Preachers of the Gospel feign'd another World, and a Heaven and a Hell, wherein the Souls and Bodies of Men shall be glorified or tormented according to their actions in this life, supernatural Evidence of the truth of those Promises and Threatnings was necessary. In short, herein the Divine Goodness appeared, That as the true Religion is necessary to the Salvation of all Men, so 'twas discernible by such signs as may convince all. For upon the sight of those Divine Works, the simplest people were led by the outward Sense, to an inward firm Faith in Jesus Christ.
These things being premised, I will take a brief view of the Miracles wrought by our Saviour to give Faith to his Doctrine.
'Tis recorded of Moses, who was a type of Christ, that after his familiar converse with God, as a Man with his Friend, descending from the Mount, his Face shone with such an excessive brightness, as it were by reflection from the Face of God, that coming to the Israelites to deliver to them the Divine Laws, he was fain to cover it with a vail: yet some rays of that miraculous splendor were visible through that mysterious Vail, to assure them it was Moses himself that directed and govern'd them according to God's Will.
Thus when the Son of God came down from the Heaven of Heavens to instruct the World, he shaded the light of the Deity with a vail of Flesh; yet he was not so absolutely concealed under his humanity, but that from time to time some beams of the Divine Nature appear'd in works so proper to God, that the Apostle says, We saw his Glory as the Glory of the only begotten Son of God. In the representation of our Saviours Miracles by the Evangelists, we may consider their number and variety, his manner of performing them, and the certainty of them.
1. Their number and variety. He went about all Galilee healing all manner of sicknesses and diseases, even the most incurable; the Blind, the Deaf, the Lame, the Paralitic, the Hydropic, the Leprous, the Lunatic were cured. He rais'd the Dead, and cast out Devils. Besides his miraculous feeding so many thousands, his commanding the enraged Winds and Seas to be still, and a great calm followed; His Transfiguration before his Disciples, when the Beauty of Heaven descended on his Countenance to be there more beautiful, discover'd the sensible Presence of the Deity in him.
2. The manner of his performing them is very considerable. They were done in an instant, by absolute dominion over Nature. Thus when he said to the Leper, I will, be thou clean, immediately his Leprosy was cleansed. Thus when the faithful Centurion addrest himself to him,—only speak the word, and my Servant shall be healed. He answered, Be it done unto thee as thou believest; and his Servant was healed, &c. both expressions of Command and Empire. And his words to the Blind-Man, Receive thy Sight, had the same creating efficacy with those, Let there be Light, and there was Light. Thus with Authority he commanded the unclean Spirits, even the most furious and obstinate, and they were expelled from those Mansions wherein they had revelled a long time. Thus by the mere Act of his Will he revers'd the order of Nature. When the Widows Son was carrying to the Grave, He only said, Young Man, I say unto thee, Arise; and he that was dead sate up, and began to speak. Now in this respect, the power of Miracles in Jesus Christ was transcendent above that that either Moses, or the Prophets, or the Apostles had. 'Twas derived to them by favour and commission from an extrinsick superiour principle, the Omnipotence of God; but 'twas inherent in his Person, the natural proper Attribute of his Deity, and prov'd Him to be the Son of God, the Lord of Nature, visible in humane flesh. In all places this blessed Vertue proceeded from Him.
3. The certainty of his performing them was so great, that no shadow of suspicion could remain about it. Vitruvius the Master of Architects gives advice to those who built Temples to Aesculapius, Cum enim ex Pestilenti in salubrem locum corpora aegra translata fuerint, & à Fontibus, salubribus aquarum usus sub ministrabuntur, celerius convalescent. Ita efficietur, ut ex natura loci majores, auctasque cum dignitate Divinitas excipiat opiniones. Lib. 1. cap. 2.or any other of the Heathen Deities that were invocated by the Sick, that they should choose such places as were open to the most favourable Aspects and Influences of the Heavens, where there was a well-temper'd Soil, clear Air, pure Springs of Water, that Diseased-Persons coming from unhealthyplaces might obtain Recovery; and what was the benefit of Nature might be attributed to the Divine Vertue of Aesculapius. Thus that Idolater counsel'd for the honour of his false Gods. But in this he judged aright, that the power of the Deity was believed and honoured by Men proportionably to the Cures that were received from him. How much more when done by an undoubted Miracle? Of this the People the numerous spectators were so convinc'd, that they said, When Christ cometh, the expected Deliverer, will he do more Miracles than these which this Man has done? The Pharisees themselves could not deny the Effects, but would not acknowledg the true Cause. Envy was more powerful in their breasts, than the clearest Evidence. Therefore to invalidate his Authority, they ascrib'd some of his wonderful works to the Prince of Devils. But this pretence was so void of all Reason, and full of impiety, that nothing but inveterate malice could suggest it. For would the Devil destroy his own Kingdom? is he such a lover of Holiness as to authorise the most perfect Master of it by a compliance with his Will? Those proud Spirits are servile only in appearance, and when they suffer themselves to be commanded by Men, 'tis always with design to establish and increase their own Dominion. Therefore the most famous Sorcerers observe some Rites by the Devil's prescription, and in the using of them acknowledg his power. But our Saviour had a soveraign Empire over them, and ejected them not only from the Bodies, but from the Souls of Men, subduing by his holy Doctrine the power of Sin, wherein the Kingdom of Satan consists. From hence he argues, If I by the finger of God cast out Devils, then is the Kingdom of God come unto you. And hence it was, that he charges them with self-condemning obstinancy. For if the Gentiles were inexcusable for not acknowledging and honouring God, so clearly manifested in the Works of Nature, The Jews were as inexcusable, for rejecting Jesus Christ, so powerfully declared to be the Son of God by supernatural Operations.
Add further, that in his lowest state when he seemd to be utterly forsaken of God, yet then his Innocency and the Divinity of his Person were miraculously testified: For at his Death, even insensible Nature as if it had been capable of Knowledg and Affection, was in the most astonishing disorder, as resenting the Passion of its Lord. The Sun was eclips'd in a time and place against all possibility of Nature. For the Moon was then in opposition to it andThat Eclipse might be caused in some other extraordinary unknown manner▪ in its Full, and in an instant past a half Circle of the Heavens to interpose between the body of the Sun and the Earth, that the Air at noon day was darkn'd as at midnight. This compell'd the Roman Centurion to acknowledg that he that suffer'd was the Son of God. And his Resurrection from the Grave was a visible Argument to confirm his Doctrine; for that God would not exert his extraordinary power to confirm a false Doctrine, in a matter of infinite moment, that so nearly concerns his own Glory, and the Salvation of Men, there is sufficient assurance from his Wisdom, Truth & Goodness. Was there ever any Prince that would permit an Usurper, in his own Presence to make use of his Royal Seal, to authorise by Commission his Subjects to rebel against him? And would God have suffered a Deceiver to work Miracles, and thereby obtain Divine Honour from Men, the incommunicable Right of the Deity? Nay, it had not been a bare permission, but a positive Act of God himself, it being impossible that any other should do them. Or, would God who is the prime Verity, work Miracles to give credit to a Lye, and violate the Honour of his Eternal, most perfect Veracity? Or, is it consistent with his Infinite Goodness, to make a Delusion so strong, that the most sincere would be in great danger to be overcome by it? Therefore the Apostle urges it as an uncontroulable Argument of our Saviour's Divine Mission; Ye Men of Israel hear these words; Jesus of Nazareth, a Man approved of God among you, by Miracles and Wonders, and Signs which God did by him in the midst of you, as you your selves also know. These were proofs of the greatest vigour, to induce the World to believe that he came from God, to make known his Counsel for the recovery of lost undone Mankind.
'Tis said by Libertines, that the Heathens tell miraculous stories to confirm their Religion, that their Hero's descended in a right line from some Deity; and not to instance in many particulars, they boasted of Apollonius Tyanaeus as one that vied with Christ himself in wonderful works. But this Objection is easily refuted: for if Paganism had a miraculous Power attending it, why did it not make use of it to discredit that Power that authoris'd Christianity in the time it made fierce War against it? If equal to it in Divine Power, and incomparably superiour in humane aids, how came it to pass that the weaker prov'd victorious, and the stronger was put to flight? 'Tis evident therefore the pretended Miracles of Paganism, were works of the Devil, not to be compar'd with what was done by an Almighty Hand.
If it be again objected, That the relation of the Miracles as perform'd by Jesus Christ is from his Disciples, who favoured his Person and Cause, and therefore may be justly suspected. I answer; The vanity of the Pretence is apparent: for if they had artificially fram'd a Narrative of extraordinary things as done by him in that time wherein they wrote, and in the view of many, how easy had it been to expose them to the just scorn and hatred of all for their notorious falshood, and infatuated Impudence? but they were never accus'd of this. Nay such was the number, clearness, and greatness of his Miracles, that the uncontrouled fame of them forc'd his Enemies in after-Ages to acknowledg their truth. The Jews in their Talmud confess he did Wonders, but give such a ridiculous Account of the Means by which they were done, as betrays the weakness of their Reason, and the strength of their Malice against him. And his Apostles, with their Successors, in preaching the Gospel, wrought Miracles so frequently in the face of many Nations, that those who were most obstinately averse from submitting to it, could not deny what was visible to thousands, and that Miraculous Power they always ascribed to the Name of CHRIST. So that there is no colour for jealousy, as if his Miracles recorded in the Gospel were not true.
But because the Resurrection of Christ is the great Principle upon which all Christian hopes depend, I will shew that we have all the rational assurance of it, that it is capable of. This being a matter of fact done many Ages past, is to be proved by Testimony. And first, 'tis worthy of Observation that the Providence of God is concern'd to authorize this manner of proof, that is absolutely necessary for the preserving humane Societies. 'Tis of little importance, whether the truth of things be discovered in speculative Sciences, or the appearance of it deceive the Inquirer. 'Tis no wrong to the Commonwealth, that an Astronomer mistakes in his dimensions of the magnitude of the Sun; for his errour does not lessen its benign influences; still it shines and causes the Spring and Autumn. 'Tis of little importance that a Philosopher is deceiv'd in his search after the principles of mixt bodies: for, notwithstanding his mistake, Animals still live, and move, and perform all the Functions sutable to their Nature. But in Judgments that respect matters of Fact, if the Truth cannot be known by testimonys, the civil felicity cannot long subsist. For the unjust distribution of Rewards and Punishments is necessarily ruinous to the Being of the State. And is it credible the Divine Providence that reaches to the smallest parts of the World in such an admirable manner, should leave the conduct of humane affairs, even of the greatest moment, to a deceitful Light? And that after the most diligent search and caution has been used, the result should be only wavering Conjectures? This imagination is extreamly injurious to his Wisdom and Goodness.
In particular, if we consider the Number and the Quality of the Witnesses of Christ's Resurrection, and the Circumstances of their Testimony, we shall have so clear conviction of its truth as may induce us most firmly to believe it. I do not now speak of a Divine Faith, that supernatural Light that makes us acquiesce in things because God has reveal'd them; but of a rational humane Faith, grounded on just and powerful motives, which is preparatory for the Divine.
1. The Law admits two Witnesses as a competent number in Causes of greatest moment. Of this there were many. The approved Integrity of a Witness gives weight to his Testimony: as on the contrary a known Lyar forfeits his Credit so entirely, that he is not believed when he speaks true. When Demades the Orator addrest himself to the Athenians, I call all the Gods and Goddesses to witness the truth of what I shall say: The Athenians often abused by his impudent Lyes, presently interrupted him, And we call all the Gods and Goddesses to witness we will not believe you. The bare word of an Honest Man in an important matter, perswades more than the most exquisite Oaths and far-fetch'd Imprecations, by which a Lyar would give credit to his Imposture. Now we have strong proof of the Integrity of the Apostles. If an inflexible Fidelity and constant Truth were qualities so remarkable in the Community of the Primitive Christians, that the Pagan *Plin. in Epist.Judges themselves were constrained to acknowledg it, certainly they were found more eminently in those by whose Doctrine and Example they form'd themselves. And as it is impossible to possess this Vertue (so strictly united to Justice) in an excellent degree, without having all the others; so 'tis evident they were adorn'd with all moral Vertues. For their lives were above the least reproach and charge of their implacable enemies: so that they were fain to make express Laws against their Profession, to render them guilty in Appearance. Besides, the circumstances of their Testimony make it very valuable.
1. 'Twas not built on the report of others. Mere hear-say is very deceitful, and often like a Contagion passes from Ear to Ear, and blasts the Reputation of the Innocent with easy and credulous persons. But a Testimony from sight makes impression on the belief of wise considering Men. Now we have undoubted Assurance of Christ's Resurrection from the clear and concurrent deposition of their Senses: What we have heard, and what we have seen with our eyes, and what we have handled of the Word of Life, saith the Apostle St. John.
2. The uniformity of their Testimony renders it convincing. If any material contradiction be between Witnesses, 'tis an infallible mark of their Forgery. But the Apostles agreed not only in the substance, but in the particularity of the Fact. In vain Porphiry and Julian rack'd their Wits to find some contrariety in their Relations. An impartial Inquirer must acknowledge all their Objections to be mere Cavils, and effects of Malice.
3. There were no motives to corrupt them. For the humane will is naturally moved either by attraction of some Good, or aversion from some Evil. A Fiction is not maintain'd for pure love of it self, but with respect to either of those objects whether real or in appearance. The Roman Histories report that Julius Proculus solemnly swore that he saw Romulus ascend to Heaven: but the motive of his Imposture is visible; for it was to prevent a great disorder among the People. But 'tis very evident that nothing desirable in the World had the least influence upon the Apostles. Nay on the contrary, whatever was terrible to Nature, discourag'd them. They suffer'd all temporal evils, even Death it self, for this Testimony. And this last proof confirms all the others; They are called Martyrs by way of excellency, who have seal'd the Truth with their Blood. Now what can be added to give us full and entire Faith in their Testimony? In great and difficult Cases, suspected Persons are put to Torture for the discovery of Truth. The Apostles were tryed by the sharpest Sufferings, yet declar'd the Resurrection of their Divine Master with unfainting perseverance. What shadow of doubt can remain after such clear evidence of their sincerity? Let sober Reason judge: whether the matter is capable of proof more strong and convincing? If it be said they were deceived with an Illusion, either being distemper'd or in a dream; both the pretences are most absur'd and incredible. For the operations of the External Senses may be infallibly discern'd by their proper caracters from those of the Imaginations. Indeed, if the mind be in disorder, either from some more fixed and tenacious cause, or from sleep, the influences of Reason are suspended, or only some faint rays appear, and are suddenly extingush'd, so that it can make no true judgment of things. In this state, the Imagination draws all the vigour of the Soul to it self, and the Phantasms are made so bright by the heat of the Spirits in the brain, that those painted Scenes seem to be as real as the substantial objects we see, hear, and touch. But sound Reason can reflect upon it self, and extend its veiw to the operations of all the other faculties, and observe the just and certain difference between Chimaeras in the imagination, and things really existant. It comprehends distinctly and with assurance, that it is not disturb'd, and that the Internal and External Senses are dispos'd for their regular operations. It considers that the Pageants of Fancy moving in a dream vanish in a moment upon waking. But real effects perceiv'd by the Senses in their full exercise are more constant and durable. One may be wounded in a dream, yet feel not loss of blood or strength when he is awake. But the wounds received in a Combat are sometimes rebellious against the most potent remedies. Now to apply this to the present subject.
Is it in the least degree probable that a vain shadow in a dream should make an indelible impression on the memories of the Apostles, and their waking thoughts should not discover the deceit? Nay that it should inspire them with invincible courage to assert that Christ was truely risen? Or who can with the least colour of reason accuse the Apostles of simplicity or any disorder of mind, when such are equal, uniform and strong light shines in all their Writings? whereas the discourses of Fools or distracted Persons are unshapt Abortions of the mind, beginnings without a regular progress, or if there be any coherence 'tis short, and alwayes attended with some notable extravagance. Besides, the constant order of their Lives and Actions was a certain proof of the composedness and wisdom of their minds.
To sum up briefly what is convincing that the Apostles were sincere and certain in their Testimony. How could they be deceived when they say him do Miracles, or by his power did the like? Did they all dream in a night, that they saw him appear after his Resurrection? what could impress on them such a strong belief of that, of which the Senses were the proper Judges? Or could they conspire to invent such a falshood, and so easily to be convinc'd, with the least rational hope that the World should believe them? How was it likely, considering the variable humors of Men, but that some of themselves either by violent fears, or attractive hopes should be prevailed on to discover the Fiction, and leave their Party? What could inspire them with such a false security, to despise the greatest Dangers, and such a foolish presumption to undertake the greatest difficulties? How could they expect to induce the World to believe in and worship One ignominiously put to death? After such a convincing evidence, what can Reason, nay suspicion object with any colour to weaken their testimony? The motives of credibility are so strong that we may be as truly satisfied of the reality of the things related by the Apostles, as if we had been spectators of them our selves.