Vindication of the Truth of the Christian Religion, Religious treatise · Section 3 · Chapter 6
CHAP. VI.
Wherein we ſhall joyn all the miraculous Matters of fact together, and form thereby a full and perfect Demonſtration of them.
SHould we conſider all thoſe Events in general, we might form an invincible Demonſtration of them, by ſuppoſing the three following Principles, which in my Opinion will hereafter appear to be very evidently proved.
The firſt is, that the Apoſtles, and the reſt of the Diſciples of Chriſt did really teſtify his Miracles, Reſurrection, Aſcenſion, and the pouring out the Holy Ghoſt on the Apoſtles. The ſecond, that they ſincerely believed what they ſo teſtified. And the third, that they having firmly believed that Jeſus Christ wrought many wonderful Miracles, that he was riſen from the Dead, aſcended into Heaven, and had poured out his Spirit upon all his Diſciples, of all which Events, they were Eye-Witneſſes, it muſt neceſſarily follow from thence that all thoſe things were certainly true.
The firſt of theſe Principles is undeniable in it ſelf. For it appears that theſe four Events were the whole ſubject Matter of the preaching of the Holy Apoſtles; which too is plain, becauſe they themſelves tell it … th…ir Writings, or rather becauſe their Writing… … continual Hiſtory of them; becauſe they … o… any thing elſe in all their Epiſtles, but of thoſe four wonderful Events, in thoſe Epiſtles they wrote to whole Societies, who ſo carefully preſerved them as Writings of the greateſt value; becauſe there is no fragment, page, or ſcarce a line in all thoſe Writings, but what either relates thoſe matters of fact, or evidently ſuppoſes them; becauſe there can be no Chriſtianity eſtabliſhed in the World without this Foundation; becauſe they have been confirmed to us by Perſons who lived ſince the Bleſſed Apoſtles, and diſcourſed familiarly with them; becauſe the publication of thoſe things was the cauſe of the eſtabliſhing very numerous Churches almoſt every where in the days of the Apoſtles themſelves; becauſe Reaſon and Common ſenſe ſufficiently aſſure us, that the Jews and Gentiles could never have believed in a crucified Man as ſuch, without being at the ſame time alſo taught that he was riſen from the Dead; becauſe the Faithful only believe the laſt Reſurrection, upon their certain hope and ſtrong perſwaſion that they are to be made like unto the glorious Body of their Divine Redeemer; becauſe it is manifeſt that the Authors of the New Teſtament copy'd not one anothers Writings, and yet unanimouſly agree in the relation of thoſe four ſurpriſing Events, as being the very eſſentials of their Doctrine; becauſe the Primitive Chriſtians would not have ſanctified themſelves, nor utterly renounced the enticing charms of the World, but that they truſted wholly in a Man that was riſen from the Dead, and aſcended into Heaven; becauſe the moſt obſtinate, and moſt inſolent Enemies of Chriſtianity never entertained the leaſt ſcruple in that reſpect, nor preſumed to deny but that Chriſts Diſciples boldly teſtify'd of him that he was riſen from the Dead, and aſcended into Heaven; becauſe the Jews always acknowledged this to be the teſtimony of the Apoſtles; and laſtly, becauſe the union of all thoſe and many other Circumſtances we have already handled, render the thing itſelf wholly undeniable and evident in the higheſt degree: ſo that it is almoſt to no purpoſe to inſiſt any longer on the proof of the firſt Principle.
The ſecond is no leſs certain than the firſt. For 'tis evident that the Apoſtles ſincerely believed that whatever they related was moſt certainly true; becauſe thoſe things they deliver'd to us in their Writings, were the Motives and Incitements they had to their Vertue, ſelf denial, and patience ſo often tried in the dangers they underwent; becauſe they made ſuch ſimple and natural alluſions to them, that it is abſolutely impoſſible, one ſhould not perceive their being truly perſwaded of the truth of them, in ſo much that they were convinced of the future Happineſs of their condition, mauger all the reaſons they might have to think it ſhould be Miſerable and Sorrowful; becauſe 'twas this very perſwaſion which gave them the Courage they had to expoſe themſelves to the greateſt Dangers, and undergo the moſt ſevere trials; becauſe they rejoyced with one another in that they were thought worthy of ſpending their lives and whatever elſe was deareſt to them, for the defence of ſo good a Cauſe, tho they muſt needs have very well known the cheat they had forg'd among themſelves, if what they ſaid was not certainly true; and above all, becauſe they pretended to ſhew very ſenſible and miraculous proofs of the matters of fact which they had delivered.
In fine, the laſt of theſe Principles is ſtill (if I may ſo ſpeak) more evident than either of the former. For it is impoſſible that the Diſciples of our Lord ſhould have been deceived, 1. in ſuch evident matters of fact, the Truth of which they might ſo eaſily have been aſſured of by ſenſible Experience; 2. in ſo great a number of matters of fact, ſo different from one another by their Circumſtances; and 3. in ſuch matters of fact that were ſo link'd and united one with another, that whoſoever grants but one, muſt neceſſarily grant the truth of the reſt.
And now let the Reader but throughly conſider all theſe things within himſelf, and I am fully perſwaded he can never doubt of any of theſe three Principles. For he cannot ſo much as deny one of them without an extraordinary reluctance in his mind, which will force back the truth upon him. Should he ſay that the Apoſtles never preached the Miracles, Reſurrection, and Aſcenſion of Jeſus Chriſt, nor the pouring out the Holy Ghoſt on the Apoſtles themſelves, 'twould be as great a falſehood as if he ſhould ſay, that there were never any ſuch Men as the Apoſtles, or that they were not the Diſciples of Chriſt, nor preached that Men muſt neceſſarily believe on him; and it is moſt certain that he will preſently reject all theſe propoſitions, as being abſurdly falſe and extravagant in themſelves.
Again, ſhould he ſay that the Apoſtles did not ſincerely believe the Miracles, Reſurrection, Aſcenſion of Jeſus Chriſt, nor the Effuſion of the Gifts of the Holy Ghoſt, 'tis as much as if he ſhould affirm they did not pretend to work any Miracles, ſpeak ſtrange Languages, or think themſelves capable of Imparting thoſe gifts to other Men: and conſequently as much as if he ſhould advance, that the Apoſtles wrote none of all thoſe Epiſtles that were aſcribed to them; that they preach'd not publickly at Jeruſalem on the day of Pentecoſt, nor ſettled any Church therein, or taught Men that they ſhould ſtedfaſtly believe in the Goſpel.
Laſtly, ſhould he ſay that the Apoſtles ſincerely believed all theſe things, but yet that none of them were true, 'tis as much as if he aſſerted that they had neither Eyes, Ears, nor Memory; and that ſeveral thouſands of People were all deprived of their Senſes by the ſame kind of bewitching folly, ſo that thoſe who embraced the Doctrine which they taught, muſt at the ſame time preciſely and neceſſarily have loſt their Reaſon; and yet 'tis evident that folly is the only Principle that makes us lead good lives, and ſanctifies the corrupt Affections of Men.
It is certain, that by conſidering the union of all theſe Circumſtances together, there ariſes from them ſuch a Moral Demonſtration, as is worth all other Mathematical Demonſtrations in the World. But to be as brief as poſſible, I ſay that this Demonſtration after all, conſiſts in the two following propoſitions. As thus the Diſciples of Chriſt ſincerely believed his Miracles, Reſurrection, Aſcenſion, and the Effuſion of the gifts of the Holy Ghoſt. It follows therefore, that theſe four Events are moſt certainly true. The Conſequence of this argument is evident, becauſe theſe are matters of fact that were altogether incapable of Illuſion or Deceit, and in which it was abſolutely impoſſible they ſhould have been deceived. For tho the Diſciples might have been decieved in one ſingle Miracles, yet how could they be deceived in ſeveral Miracles at once? Tho it were poſſible they might have been deceived in the Miracles of Chriſt, yet they could not be deceived in his Reſurrection. Tho' they might have been decieved in his Reſurrection, yet they could not be deceived in ſo many ſenſible Marks which Chriſt gave them of his Preſence after he was riſen from the Dead; and above all, in his Aſcenſion. Tho' they might have been deceived even in his Aſcenſion, yet they could not be deceived in the Effuſion of the Gifts of the Holy Ghoſt, becauſe they had a continual Experience of that laſt Miracle. They knew whether it was true or not, there had appeared to them Cloven Tongues like as of fire; but ſtill they knew yet much better, whether they had really received the Gift of Tongues, which were repreſented to them by that external Symbol: the Holy Ghoſt having particularly choſen that Gift above all others on purpoſe to make it the more remarkable; becauſe of all ſorts of Gifts, this is certainly the moſt unimitable, and the leaſt capable of Error and Illuſion.
For pray how is it poſſible, I ſhould perſwade my ſelf that I can ſpeak the Perſian, Chineſe, and Arabick Tongue, or that I underſtand all thoſe Languages when they are ſpoken to me, had I no ſuch Gift of Tongues? And if it be ſo rare a thing to ſee one ſingle Man poſſeſſed with that fooliſh kind of Madneſs as to imagin ſuch a thing, it is moſt certainly impoſſible that a great number of Perſons ſhould fancy that they on a ſudden ſpoke all ſorts of Languages in the World, when there was no ſuch thing.
It muſt then neceſſarily be granted, that tho' the Diſciples of Jeſus Chriſt might perhaps have been impoſed upon in all the other matters of fact, yet they could not be deluded in this. For a Man cannot be ignorant whether or no he ſpeaks thoſe Languages which were before wholly unknown to him, much leſs can 2 Men be ſo, much leſs again 12, and much leſs ſtill 70, and ſince every one of theſe Perſons muſt neceſſarily know what paſſes within himſelf, it is impoſſible they ſhould all believe they had received the Gift of Tongues, when there was no ſuch thing.
The Conſequence therefore of our Argument is moſt certain, moſt evident and undeniable, if ever any thing was ſo; and the Principle of it will appear to be ſo likewiſe.
The Diſciples of Chriſt ſincerely believed his Miracles, Reſurrection, Aſcenſion, and the Effuſion of the Gifts of the Holy Ghoſt. If you would be more fully convinced of this, 'tis but reading the New Teſtament over from one end to the other: There you will find that Sincerity and that full Perſwaſion in their diſintereſſed Self-denial, which ſprung from the Knowledge they had that Chriſt, as their only treaſure, was aſcended into Heaven; there you will ſee their Joyfulneſs in Afflictions ariſing purely from the Teſtimony they bore to the Truth; their Charity and Piety wholly inconſiſtent with the Character of Impoſtors; their Humility, Purity, Patience, burning Zeal, and that fervent deſire they had to Kindle all thoſe Vertues in the Souls of others: theſe being two undeniable matters, firſt that the Diſciples of Chriſt ſhewed themſelves to have the moſt natural ſentiments of Piety and Vertue imaginable; ſecondly, that Piety and Vertue can never proceed from Impoſture and Deceit. There you will alſo find the plain Honeſty of the Diſciples, and the Sincerity of their Perſwaſion in the ſtyle of their Diſcourſe. For if it be true, that Languages expreſs the Genius and Manners of the People; it may be very well affirmed, that the Language of Chriſt's Diſciples fully expreſſes the Miracles of the Goſpel by a particular Energy, which diſtinguiſhes the ſtyle of thoſe Authors not only from that of all other Men, but alſo from that of the Law. You will meet with the ſame Sincerity even in that great number of obſcure and difficult Texts which the Evangeliſts relate: For on one hand it is impoſſible that they ſhould counterfeit or invent thoſe Precepts, or thoſe difficult and obſcure Sayings which they make Chriſt utter to the People, and on the other it is moſt certain, that thoſe difficult and obſcure Texts almoſt always include ſome miraculous matter of fact, or at leaſt ſome Alluſion to thoſe ſupernatural Miracles. Firſt then, I ſay, that the Evangeliſts invented not thoſe obſcure and difficult Sayings they make Chriſt utter, which are truly very numerous: For how ſhould thoſe poor Fiſhermen have been induſtrious enough to forge and invent ſuch Things which all the Doctors as have lived theſe ſixteen hundred years down to us, were hardly able either to underſtand themſelves, or make other Men comprehend?
Beſides it is certain that thoſe obſcure and difficult ſayings, either contain the Hiſtory of thoſe miraculous matters of fact we are now ſpeaking of, or elſe include ſuch plain and natural Alluſions to them, that it is eaſie for any one to perceive that he that relates thoſe Texts, both ſuppoſes that thoſe matters of fact were certainly true, and publickly known to the World. Thus for inſtance, why did our Lord ſay that there was not a greater Prophet than John the Baptiſt born of a Woman? 'Twas not ſurely becauſe of his Miracles, for he did none: Neither was it becauſe of his extraordinary Piety. For Moſes called the meekeſt of Men, was without doubt in that equal to him. 'Twas then becauſe of the advantage he enjoyed both in Seeing and Hearing the Meſſias. But how comes our Saviour to add that the leaſt in the Kingdom of Heaven was greater than him. Muſt we underſtand by the Kingdom of Heaven, that Kingdom of which John himſelf ſaid, the Kingdom of Heaven is at hand? Was it not rather becauſe John ſaw none of all the Wonders of that Kingdom which the leaſt of Chriſt's Diſciples had ſeen? Which indeed was the reaſon that our Saviour told them, Bleſſed are your Eyes, for they ſee, and your Ears, for they hear. For verily I ſay unto you, that many Prophets and righteous Men have deſired to ſee thoſe things which ye ſee, and have not ſeen them; and to hear thoſe things which ye hear, and have not heard them. Matth. 13. 16, 17. Now all this evidently ſuppoſes the Miracles of Chriſt, and all the other marvellous Events which ſerve for a Confirmation of our holy Religion.
What he alſo ſaid himſelf concerning Blaſphemy againſt the Holy Ghoſt, is altogether ſtrange and very ſurpriſing. Nay the very name he gave to that ſin implies ſomething in itſelf Singular and Extraordinary. For no body before him ever expreſſed himſelf after this manner. Men were not ignorant that ſinning againſt God was a very great Crime, but they had no Knowledge of the ſin againſt the Holy Ghoſt, much leſs were they ſatisfied if there was any harm in Blaſpheming againſt him. This unuſual Language neceſſarily proceeded from a new Revelation, and from new and different objects not ſeen or heard of before. For the Jews knew not what the Holy Ghoſt was (if we take that word in the Senſe of the Evangeliſts.) Nay there were ſome of them who tho converted to the Gopſel of Chriſt, yet ſtill were ignorant of the true meaning of that Expreſſion. In the mean while if we will but conſult the Writings of the New Teſtament, and therein the Goſpels, the Acts of the Holy Apoſtles, and the Epiſtles of thoſe great and extraordinary Men, they will preſently inform us that by the Holy Ghoſt muſt be underſtood in moſt of thoſe places, the extraordinary and miraculous Gifts of the Holy Spirit imparted to the Men of thoſe days; and that to Blaſpheme againſt him, is downright Blaſphemy againſt that Divine and Glorious Principle of all things, which was, the cauſe of all the Perfections and Miracles of Chriſt, and gave ſuch Power unto Men.
So that there is firſt in that Text ſuch an obſcurity as proves that the Evangeliſts could not have thought of inventing it, had not Chriſt himſelf really utter'd theſe very words; and ſecondly, it undeniably ſuppoſes the miraculous matters of fact, the Phariſees were wont to aſcribe to the Power of Belzebub, wherein indeed Chiefly conſiſted the Blaſphemy againſt the Holy Ghoſt.
In like manner this Text, Except a Man be born of Water, and of the Spirit, John 3. 5. implies a very puzling Difficulty; becauſe it was not uſual formerly for Men to expreſs themſelves after this manner. It is a very difficult matter indeed to underſtand the true meaning of that Text, but it is yet far more difficult to invent it; and all the Doctors in the World might put their Heads together, and yet never be able to invent the like Text. Above all it was not natural for the Jews to invent any ſuch thing, becauſe they had no ſuch objects amongſt them as could fill up their Minds with any ſuch Ideas. When we ſuppoſe the Baptiſm of the Holy Spirit confer'd upon Chriſt's Diſciples, we may then eaſily comprehend the true meaning of that myſterious but very remarkable Expreſſion. We might alſo add to this Text, that other which mentions the Baptiſm of the Holy Ghost and of fire.
In like manner it pleaſed God in his Wiſdom that they who related to us the Hiſtory of Chriſt's Reſurrection, ſhould tell us alſo ſome things which we cannot at firſt view eaſily comprehend (tho they have a true and reaſonable meaning) on purpoſe to make us underſtand that as it was impoſſible thoſe obſcure and difficult ſayings aſcribed to him by them ſhould come of themſelves into their thoughts, had not he really ſpoke them, ſo conſequently it can never be ſuppoſed that thoſe Men ſhould have forg'd the Hiſtory of Chriſt's Reſurrection, or their Diſcourſes with him after he was riſen from the Dead, as for inſtance, theſe Words which he ſpake to Mary, touch me not, for I am not yet aſcended to my Father, John 20. 17. We could make almoſt an infinite number of ſuch Remarks as theſe, which tho' they cannot come up to an evident Demonſtration, yet are very proper to make us ſenſible of the Truth of thoſe matters of fact we are now ſpeaking of.
The Sincerity of the Diſciples will further appear by the great number of Circumſtances with which their Narrative is fill'd, ſome whereof are ſo ſingular, that they can't eaſily enter into any Man's Mind, and others ſo unbecoming their Maſter, or d…dvantageous to themſelves, that there is not the leaſt Probability they could have any Deſire to forge them; others are ſo inſeparably united with thoſe Events which muſt neceſſarily have been well known, that they durſt not ſo much as think of forging them againſt the publick Knowledge every body muſt have had of them, as we have already proved at large.
But laſtly, 'tis not our preſent Deſign to inſiſt purely upon probable Reaſons, tho' never ſo probable and ſufficient of themſelves, to form a true and perfect Demonſtration when joyned together. I therefore proceed to that which is in itſelf wholly Demonſtrative.
Now the whole Demonſtration of the Truth of Chriſtian Religion depends upon this Argument; namely, that the Apoſtles and Diſciples of Christ ſincerely believed his Miracles, Reſurrection, Aſcenſion, and the Effuſion of the Gifts of the Holy Ghoſt; whence it follows, that all thoſe matters of fact are moſt certainly true.
We have already given an invincible proof of the Conſequence of this Argument, by ſhewing that it was impoſſible the Diſciples ſhould have been impoſed upon in all theſe matters of fact; that tho' they might have been deceived in the Miracles of Chriſt, yet they could not be impoſed upon in his Reſurrection; that tho' they ſhould have been impoſed upon in his Reſurrection, yet they could not be deceived in his Aſcenſion; and that tho' they ſhould have been deceived in his Aſcenſion, yet they could not be ſo too in the miraculous Gifts of the Holy Ghoſt, which are matters of fact that they knew by inward ſenſe, and continual Experience.
I prove alſo the Principle of this Argument, viz. that the Diſciples of Chriſt ſincerely believed all thoſe matters of fact by the ſame Gradation. I ſay then, that the Diſciples could not impoſe upon Men as to the Miracles of Chriſt, not only becauſe they aſſerted them at the Expence of their own Quiet, of their deareſt Blood, and even of their Lives, but alſo becauſe they mention'd the Places, the Occaſions, the Time when they were done, and generally all the Circumſtances abſolutely neceſſary to diſcover the Truth, and render the Deſign of impoſing upon Mankind altogether impoſſible, and beſides that, they confirmed thoſe Miracles by others full as great if not greater than they were, which they pretended to do even in the ſight of thoſe to whom they preached the Goſpel, not only telling them, That which we have heard, which we have ſeen with our Eyes, which we have looked upon, and our hands have handled, of the word of life declare we unto you, 1 John 1. 1. (alluding thereby to Chriſt's having deliver'd himſelf to be touched and handled by his Diſciples after his Reſurrection) but alſo adding theſe Words in another place, Therefore he hath ſhed forth this which ye now ſee and hear: there being this further very remarkable in thoſe Expreſſions; namely, that they pretended that the Holy Ghoſt deſcended not in great abundance upon them till after Chriſt's Glorification. For they make this Truth one of the chief Articles of their Goſpel, the Holy Ghoſt, ſaid they, was not yet given, becauſe that Jeſus was not yet glorified, John 7. 39. Thus it appears what it was they underſtood by the Holy Ghoſt, not the Grace of God only which they had already received when Christ was yet with them, not a few of the miraculous Gifts of the Holy Ghoſt, for they had partly received them when they were ſent into the different Parts of Judea to preach the Goſpel and work Miracles in the Name of their Maſter, but alſo that extraordinary and abundant Effuſion of the miraculous Gifts which they received on the day of Pentecoſt. For as they were then obliged to ſpeak to all ſorts of Nations, ſo they received the gift of ſpeaking divers Tongues, and were baptiſed and fill'd with that Spirit which they had received but in part before. And this they called the receiving the effect of the Promiſe, which every one of the Evangeliſts alſo termed, Baptiſing with the Holy Ghoſt and with fire.
But tho' it were not poſſible for us to prove that the Diſciples ſincerely believed Chriſt's Miracles, yet it muſt be granted, that they ſincerely believed his Reſurrection; it being impoſſible that they ſhould either unanimouſly agree to teſtify the ſame, notwithſtanding all the ſevere Trials they were forced to undergo in a time they muſt otherwiſe have been ſo much dejected, or that they could be able to maintain that Cheat with ſo much Conſtancy as they did. And the ſame thing I alſo affirm of his glorious Aſcenſion.
Certainly, tho' the Sincerity of the Diſciples might be juſtly ſuſpected in both theſe two laſt Events, yet it can never be call'd in queſtion concerning the miraculous Gifts of the Holy Ghoſt: For, if Chriſt's Diſciples were not truly ſincere, then they neceſſarily knew themſelves to be Deceivers, and conſequently not able to work any Miracles, or ſpeak all ſorts of Languages: And if ſo, they could not have boaſted that they were able to do both, and make this an Eſſential Article of their Goſpel. Nay they could not ſo much as have any Thoughts of attempting it. And were they (as ſome pretend) perſwaded that they could perform no Miracles, nor ſpeak any Language but their own; tis impoſſible that they ſhould yet declare that God had ſent them to work Miracles, and preach to all Nations in the World in their reſpective Tongues. 'Tis yet ſtill more impoſſible they ſhould promiſe to enable their Proſelytes to perform the ſame Miracles, and ſpeak all ſorts of Languages, ſo that they themſelves and thoſe to whom they ſpoke, ſhould equally be ſenſible of it at the ſame time: For, if the Diſciples knew by Experience they could ſpeak no Language but their own, they would eaſily know by the ſame Experience that their Proſelytes would ſoon perceive how falſly they had promiſed them the Gift of ſeveral Languages.
And tho' one ſingle Diſciple of Chriſt ſhould have been ſo fooliſh and ſtupid as not to perceive it, yet it cannot be that all of them together ſhould be beſotted with the ſame kind of ſtupidity.
Should we ſuppoſe that all the Diſciples had undertaken to perſwade their Proſelytes, that they had confer'd upon them the Gift of Tongues, yet we can't ſuppoſe that thoſe Proſelytes would believe it againſt their continual Experience to the contrary: For, if the Diſciples knew by Experience, they could ſpeak no Language but their own, by the ſame Experience their Proſelytes would have known that they had not received the Gift of Tongues. And though one ſingle Perſon might have fancy'd he had received it (which is yet impoſſible in it ſelf) yet a whole Multitude could never be perſwaded of it; and it is ſtill much more impoſſible that this pretended Illuſion ſhould have grown ſo univerſal and durable, that St. Paul not only ſuppoſed but found it ſettled in the World, and undertook to reform the Diſorders which aroſe in ſeveral particular Churches concerning the Uſe of the miraculous Gifts of the Holy Spirit. And tho' Chriſt's Diſciples might have promiſed out of a particular Deſign of their own, to impart theſe miraculous Gifts, which they were ſenſible they had not, and make other Men ſpeak ſuch Languages, as they neither underſtood, nor ſpoke themſelves; and tho' a Multidude of Proſelytes and Diſciples might have perſwaded themſelves againſt their own Experience and inward Senſe, that they underſtood thoſe things which they underſtood not, or ſpoke thoſe Languages which they really ſpoke no more than they did before their calling; yet it is ſtill impoſſible that thoſe miraculous Gifts, ſuppoſing them to exiſt only in the imaginary conceit of the one and of the other, ſhould have ſuch an effect as any way to move the ſight of the Spectators, or make the Jews glorifie God in that they had ſeen his Spirit deſcend upon the Gentiles. But granting all this poſſible, tho' this Illuſion ſhould have taken place with reſpect to the Gift of ſpeaking divers Tongues, yet men could not be deceiv'd in the Gift of interpreting them, and much leſs in all the other Gifts of the holy Spirit.
Add to this the conſideration of the Patience of the Diſciples, of their Holineſs of Life, their Charity, their Zeal, their unaffected way of expreſſing themſelves, their Self-denial, Sincerity and plain Ingenuity. Methinks all theſe Characters put together, neceſſarily and evidently convince us, that the Diſciples were plain, honeſt, ſincere Men, that had not in the leaſt any Deſign to impoſe upon us; ſo that this Truth needs no further Demonſtration.
It may not however be amiſs, to remove ſome few ſmall Difficulties which may ſeem to oppoſe what has been ſaid concerning theſe miraculous matters of fact.
The firſt difficulty is to know how the Enemies of the Goſpel could be able to extinguiſh the Knowledge of ſo many extraordinary and miraculous matters of fact, which ſeemed ſufficient to convert all Mankind, or at leaſt thoſe Countreys where all thoſe things came to paſs.
I anſwer, firſt, thoſe matters of fact were not in the leaſt ſtifled or concealed. They were ſo far from it, that they converted an infinite number both of Jews and Gentiles, and that too in a very ſhort time. Secondly, there were ſeveral external Cauſes which very much contributed towards the weakning the Impreſſion they would otherwiſe have made upon Mankind. For firſt, the Elders amongſt the Jews endeavour'd as much as they could to perſwade the People, that all thoſe Miracles were nothing but the product of ſome Magick Power, or a kind of compact with the Devil.
Secondly, Thoſe that were in Power were ſo much exaſperated againſt the Diſciples of Chriſt, that whoſoever reſolved to embrace his Doctrine, muſt immediately prepare himſelf to be caſt into a Dungeon, or executed upon a ſcaffold. Nay, to undergo if poſſible, any thing more ſorrowful and fatal than this. And becauſe nothing makes a greater Impreſſion upon Men than to ſee Puniſhments inflicted on others, all Parents ſtrictly charged their Children not to hold any Converſation with the Chriſtians, leaſt they ſhould ſee them end their days in the midſt of Torments. Nay they were very cautious and ſtrict themſelves in avoiding their Society: which was the reaſon that keeping ſuch an extraordinary diſtance from the Chriſtians, they ſhut their Eyes and ſtopped their Ears that they might not hear their Words, nor ſee the Miracles which they perform'd.
Thirdly, The Doctrine of the Apoſtles was ſo contrary to the Opinion the Jews had been prepoſſeſſed with, that they could not but hate and avoid it. For the Croſs of Chriſt became a ſcandal to the Jews, and was treated as a folly by the Greeks.
Laſtly, The Christian Religion putting an end to the bondage of the Law, and the Religion of the Heathens, a Jew then could not be converted to Chriſtanity, without utterly renouncing what he always eſteemed inviolable; nor could a Heathen believe in Jeſus Chriſt, without looking upon that as profane, which he thought before moſt ſacred. Hence it is that the holy Scripture ſpeaks to us of the effects of the Goſpel attended with the power of the Holy Ghoſt, as of the Creation of new Heavens, and of a new Earth.
If we add to this, the extraordinary care the Jewiſh and Heatheniſh Prieſts, and the Magiſtrates of both Nations took to ſmother the light of the Goſpel; and the Weakneſſes and Paſſions of Men, who were unable to ſuſtain ſo much as the Idea of the torments that were invented, on purpoſe to hinder the progreſs of Chriſtanity: I ſay if we conſider this, we ſhall have no Reaſon to be any longer aſtoniſh'd at that which at firſt view ſo much ſurpriſed us.
But ſecondly, it may be asked why the Hiſtorians among the Heathens never mention'd any thing of thoſe mighty Wonders of the Goſpel, which yet deſerved to have the moſt conſiderable place amongſt the many other Events they have ſo carefully related.
We anſwer, That this Conſideration proves nothing againſt the truth of thoſe Matters of fact we have ſo firmly eſtabliſhed. Firſt, becauſe it is needleſs and extravagant to draw any further Conſequences from a Principle which proves more than enough already. 'Tis true, the Heathen Writers ſay little or nothing concerning Jeſus Chriſt, for they hardly knew his Name. Suetonius ſpeaks of him after this manner, Judaei tumultuati ſunt Creſto impulſore. But what then? Does it follow that becauſe Suetonius hardly knew the Name of Chriſt, that there was no ſuch Perſon as Chriſt, or that he was not really called Christus? The Heathen Authors you ſee relate not how ſeveral Chriſtian Churches were in a ſmall time ſettled at Rome, at Corinth, at Epheſus, at Sardis, at Smirna, at Philippi, at Theſſalonica, &c. But muſt it follow from thence, that there was no ſuch thing? Certainly if any matters of fact were true, this was undoubtedly true. I grant indeed, that the Miracles, Reſurrection, and Aſcenſion of Jeſus Chriſt were all matters of fact that might be doubted of, yet we may at leaſt affirm that the Eſtabliſhment of thoſe Christian Churches, compoſed of ſuch Men as believed all thoſe things, was a thing not to be doubted of. This was a matter of fact very important and remarkable. Yet it was not in the leaſt mention'd by the Hiſtorians of that Age, therefore the Objection goes too far, it proves too much, and ſo conſequently proves nothing.
Secondly, I ſay, that the Historians of thoſe Times have ſo ignorantly treated of the Jewiſh Affairs, that we need not wonder they appear ſo little inſtructed in the Knowledge of what concerned the Chriſtians, whom they ſuppoſed to have been a Sect belonging to the Jews. For if it appears that the Hiſtory thoſe Authors compoſed of them agrees not very well with the Goſpel of the Apoſtles, 'tis but comparing it with that of Joſephus, and we may clearly ſee that it agrees no better with one than with the other.
Laſtly, the Heathen Authors conſider'd the Chriſtian Religion as a kind of Magick, and a deteſtable Superſtition, which aimed at the total Deſtruction of Mankind. It is certain that ſome Men earneſtly endeavour'd to make it paſs for ſuch, among thoſe who lived both in the Time of the Apoſtles, and long after them; and it was very dangerous to give it any other Name. The World was divided between the Friends and Enemies of Chriſtanity: Thoſe who were the Friends of it, profeſſed it, and deliver'd not only by word of Mouth, but in Writing, what they knew concerning the Wonders of it. As for its Enemies, they neither had the Boldneſs, Power, or Will to write ofit as the former had done: They would not do it, leſt they ſhould wrong their own Cauſe, and diſhonour their own Religion: And they could not do it, becauſe they themſelves were not ſo well acquainted with the Miracles of Chriſtanity, having always been afraid to converſe with the Chriſtians, and eſteemed the Belief of thoſe Men a very ſorrowful and dangerous Perſuaſion; ſince by profeſſing their Religion, they were ſure of getting nothing but Torments, and Death it ſelf. Laſtly, they durſt not preſume to write things as they really were, tho' they had been never ſo well acquainted with them; becauſe their own Writings would accuſe them of having embraced Chriſtianity, a Crime which was ſo ſeverely puniſh'd in thoſe days, that it would unavoidably have brought upon them certain Death and Ruin, or at leaſt, after their Death, Shame and Infamy upon their Families.
But thirdly, it may be asked why the Apoſtles who had Power to heal the Sick, and raiſe the Dead, did not raiſe all the Dead to Life again, nor heal all the ſick that were in Judea, becauſe then all the World would have been forced in ſpite of themſelves to believe in Jeſus Chriſt. We anſwer, That this Queſtion is much like what the Murtherers of Jeſus Chriſt ſaid to him upon the Croſs, He ſaved others, let him ſave himſelf, let him come down from the Croſs and we will believe in him. Nay it is all one as if a Man ſhould ſay, If there be a God, why does he not ſhew and manifeſt himſelf after a ſenſible manner, by ſpeaking to men immediately from the higheſt Heavens? and then they would all be forced in ſpite of themſelves to acknowledge him.
But God does not deſire us to acknowledge him againſt our own Inclinations; and conſequently, he is not obliged to manifeſt himſelf as we in our extravagant Deſires would have him, but as it ſeemeth beſt to his infinite Wiſdom. Had Chriſt or his Apoſtles raiſed all the Dead they found to Life again, we ſhould then, contrary to the Deſign of the Almighty, have had no other Faith but what depended entirely upon our Senſes. It is enongh that they healed almoſt an infinite number of Sick People, and raiſed not only one, but ſeveral Dead Men to Life: So much indeed was abſolutely neceſſary to confirm the Truth of their Calling. Becauſe they were not only to make Men believe in a crucified Saviour, and adore him as the Son of God, but alſo to oblige them, for the Confirmation of their Faith, to undergo Martyrdom. More than this would have been but ſuperfluous, becauſe they were not obliged to alter the Oeconomy of Faith, but only to perfect it, not to make Men believe againſt their own Inclinations, but conformably to the Lights of their own Underſtanding.
But tho' I ſhould grant all theſe Difficulties to be greater than they really are; yet we ought to regulate our ſpeculative Opinions by ſome Arguments drawn from matters of fact, and not on the contrary, regulate the Arguments drawn from matters of fact by any ſpeculative Opinions. And this is ſuch a general Maxim, that it holds good in all reſpects.
Many Difficulties aroſe at firſt about the Belief of the Antipodes. Some pretended that ſuch an Opinion was contrary to Reaſon; others affirmed, it could never be reconciled to the Principles of Religion: And both Parties raiſed ſeveral notable Objections againſt it. But as ſoon as the thing was evidently proved from undeniable matter of fact, all their Objections and Difficulties were turned into Ridicule.
Some Philoſophers have pretended to prove by Arguments, that Motion is impoſſible: But ſince we have daily Experience that there is ſuch a thing as Motion, we let theſe Philoſophers talk on, and chuſe rather to believe our own Senſes.
And I dare affirm (without begging any Excuſe for the Boldneſs of my Aſſertion) that there never were, nor never will be any matters of fact, againſt which we might not raiſe ſeveral plauſible Objections and conſiderable Difficulties that are meerly ſpeculative. Some are daily raiſed againſt the Flux and Reflux of the Sea, againſt the Attraction of the Loadſtone with Iron, the Source or Head of the River Nile, againſt Comets and Meteors, nay even againſt the peopling of the World, and the Propagation of Mankind. We readily grant the Incredulous, that ſeveral conſiderable Difficulties may be raiſed againſt the Myſteries of Religion, as we ſee there are no leſs conſiderable ones daily raiſed even againſt the Myſteries and ſecret Operations of Nature. But I ſtill affirm, that we muſt renounce the Evidence of Senſe, if we prefer any Difficulties of meer Speculation before thoſe Arguments which are taken from undeniable matters of fact.
Tho' we ſhould argue only upon the Nature of Things, and the Principles of Natural Religion, it would appear, if we compare the Obſcurities which cauſe thoſe Difficulties, with the Evidences which clear them, that the latter would gain more upon our Belief than the former; and this Truth we think we have ſufficiently proved in our firſt Part of this Work. But tho' we ſhould meet with nothing elſe but Difficulties in thoſe natural Principles, without any Lights at all to clear them, yet ought we to baniſh all Scruples and Doubts that ariſe meerly from Speculation, the better to embrace the Opinion which proceeds from the Arguments drawn from undeniable matters of fact, unleſs we have a mind to be guilty of an Abſurdity not to be met with; which is wholly contrary to common ſenſe and Reaſon.
But having thus evinced the Truth of the Eſſentials of our Religion, namely, thoſe matters of fact contained in the Writings of the Apoſtles; it remains only, that we make Men further ſenſible of them, by laying down a few ſhort Remarks which we ſhall make on ſeveral places of the New Teſtament, whoſe whole Purport ſhall be either to perſwade us that the Apoſtles did really teach all theſe matters of fact, or aſſure us that they ſincerely believed the things which they declared, or elſe to make it appear, that they could not have been impoſed upon in thoſe matters of fact. For from thoſe three principles is formed the Demonſtration of the Truth of the Christian Religion.