Institutes of the Christian Religion (Vol. 1 of 2)

Chapter VII. The Testimony Of The Spirit Necessary To Confirm The Scripture, In Order To The Complete Establishment Of Its Authority. The Suspension Of Its Authority On The Judgment Of The Church, An Impious Fiction

Before I proceed any further, it is proper to introduce some remarks on the authority of the Scripture, not only to prepare the mind to regard it with due reverence, but also to remove every doubt. For, when it is admitted to be a declaration of the word of God, no man can be so deplorably presumptuous, unless he be also destitute of common sense and of the common feelings of men, as to dare to derogate from the credit due to the speaker. But since we are not favoured with daily oracles from heaven, and since it is only in the Scriptures that the Lord hath been pleased to preserve his truth in perpetual remembrance, it obtains the same complete credit and authority with believers, when they are satisfied of its divine origin, as if they heard the very words pronounced by God himself. The subject, indeed, merits a diffuse discussion, and a most accurate examination. But the reader will pardon me, if I attend rather to what the design of this work admits, than to what the extensive nature of the present subject requires. But there has very generally prevailed a most pernicious error, that the Scriptures have only so much weight as is conceded to them by the suffrages of the Church; as though the eternal and inviolable truth of God depended on the arbitrary will of men. For thus, with great contempt of the Holy Spirit, they inquire, Who can assure us that God is the author of them? Who can with certainty affirm, that they have been preserved safe and uncorrupted to the present age? Who can persuade us that this book ought to be received with reverence, and that expunged from the sacred number, unless all these things were regulated by the decisions of the Church? It depends, therefore, (say they,) on the determination of the Church, to decide both what reverence is due to the Scripture, and what books are to be comprised in its canon. Thus sacrilegious men, while they wish to introduce an unlimited tyranny, under the name of the Church, are totally unconcerned with what absurdities they embarrass themselves and others, provided they can extort from the ignorant this one admission, that the Church can do every thing. But, if this be true, what will be the condition of those wretched consciences, which are seeking a solid assurance of eternal life, if all the promises extant concerning it rest only on the judgment of men? Will the reception of such an answer cause their fluctuations to subside, and their terrors to vanish? Again, how will the impious ridicule our faith, and all men call it in question, if it be understood to possess only a precarious authority depending on the favour of men!

II. But such cavillers are completely refuted even by one word of the Apostle. He testifies that the church is “built upon the foundation of the apostles and prophets.”¹²³ If the doctrine of the prophets and apostles be the foundation of the Church, it must have been certain, antecedently to the existence of the Church. Nor is there any foundation for this cavil, that though the Church derive its origin from the Scriptures, yet it remains doubtful what writings are to be ascribed to the prophets and apostles, unless it be determined by the Church. For if the Christian Church has been from the beginning founded on the writings of the prophets and the preaching of the apostles, wherever that doctrine is found, the approbation of it has certainly preceded the formation of the Church; since without it the Church itself had never existed. It is a very false notion, therefore, that the power of judging of the Scripture belongs to the Church, so as to make the certainty of it dependent on the Church's will. Wherefore, when the Church receives it, and seals it with her suffrage, she does not authenticate a thing otherwise dubious or controvertible; but, knowing it to be the truth of her God, performs a duty of piety, by treating it with immediate veneration. But, with regard to the question, How shall we be persuaded of its divine original, unless we have recourse to the decree of the Church? this is just as if any one should inquire, How shall we learn to distinguish light from darkness, white from black, sweet from bitter? For the Scripture exhibits as clear evidence of its truth, as white and black things do of their colour, or sweet and bitter things of their taste.

III. I know, indeed, that they commonly cite the opinion of Augustine, where he says, “that he would not believe the Gospel unless he were influenced by the authority of the Church.”¹²⁴ But how falsely and unfairly this is cited in support of such a notion, it is easy to discover from the context. He was in that contending with the Manichees, who wished to be credited, without any controversy, when they affirmed the truth to be on their side, but never proved it. Now, as they made the authority of the Gospel a pretext in order to establish the credit of their Manichæus, he inquires what they would do if they met with a man who did not believe the Gospel; with what kind of persuasion they would convert him to their opinion. He afterwards adds, “Indeed, I would not give credit to the Gospel,” &c., intending, that he himself, when an alien from the faith, could not be prevailed on to embrace the Gospel as the certain truth of God, till he was convinced by the authority of the Church. And is it surprising that any one, yet destitute of the knowledge of Christ, should pay a respect to men? Augustine, therefore, does not there maintain that the faith of the pious is founded on the authority of the Church, nor does he mean that the certainty of the Gospel depends on it; but simply, that unbelievers would have no assurance of the truth of the Gospel, that would win them to Christ, unless they were influenced by the consent of the Church. And a little before, he clearly confirms it in these words: “When I shall have commended my own creed, and derided yours, what judgment, think you, ought we to form, what conduct ought we to pursue, but to forsake those who invite us to acknowledge things that are certain, and afterwards command us to believe things that are uncertain; and to follow those who invite us first to believe what we cannot yet clearly see, that, being strengthened by faith, we may acquire an understanding of what we believe; our mind being now internally strengthened and illuminated, not by men, but by God himself?” These are the express words of Augustine; whence the inference is obvious to every one, that this holy man did not design to suspend our faith in the Scriptures on the arbitrary decision of the Church, but only to show (what we all confess to be true) that they who are yet unilluminated by the Spirit of God, are, by a reverence for the Church, brought to such a docility as to submit to learn the faith of Christ from the Gospel; and that thus the authority of the Church is an introduction to prepare us for the faith of the Gospel. For we see that he will have the certainty of the pious to rest on a very different foundation. Otherwise I do not deny his frequently urging on the Manichees the universal consent of the Church, with a view to prove the truth of the Scripture, which they rejected. Whence his rebuke of Faustus, “for not submitting to the truth of the Gospel, so founded, so established, so gloriously celebrated, and delivered through certain successions from the apostolic age.” But he nowhere insinuates that the authority which we attribute to the Scripture depends on the definitions or decrees of men: he only produces the universal judgment of the Church, which was very useful to his argument, and gave him an advantage over his adversaries. If any one desire a fuller proof of this, let him read his treatise “Of the Advantage of Believing;” where he will find, that he recommends no other facility of believing, than such as may afford us an introduction, and be a proper beginning of inquiry, as he expresses himself; yet that we should not be satisfied with mere opinion, but rest upon certain and solid truth.

IV. It must be maintained, as I have before asserted, that we are not established in the belief of the doctrine till we are indubitably persuaded that God is its Author. The principal proof, therefore, of the Scriptures is every where derived from the character of the Divine Speaker. The prophets and apostles boast not of their own genius, or any of those talents which conciliate the faith of the hearers; nor do they insist on arguments from reason; but bring forward the sacred name of God, to compel the submission of the whole world. We must now see how it appears, not from probable supposition, but from clear demonstration, that this use of the divine name is neither rash nor fallacious. Now, if we wish to consult the true interest of our consciences; that they may not be unstable and wavering, the subjects of perpetual doubt; that they may not hesitate at the smallest scruples, – this persuasion must be sought from a higher source than human reasons, or judgments, or conjectures – even from the secret testimony of the Spirit. It is true that, if we were inclined to argue the point, many things might be adduced which certainly evince, if there be any God in heaven, that he is the Author of the Law, and the Prophecies, and the Gospel. Even though men of learning and deep judgment rise up in opposition, and exert and display all the powers of their minds in this dispute, yet, unless they are wholly lost to all sense of shame, this confession will be extorted from them, that the Scripture exhibits the plainest evidences that it is God who speaks in it, which manifests its doctrine to be divine. And we shall soon see, that all the books of the sacred Scripture very far excel all other writings. If we read it with pure eyes and sound minds, we shall immediately perceive the majesty of God, which will subdue our audacious contradictions, and compel us to obey him. Yet it is acting a preposterous part, to endeavour to produce sound faith in the Scripture by disputations. Though, indeed, I am far from excelling in peculiar dexterity or eloquence, yet, if I were to contend with the most subtle despisers of God, who are ambitious to display their wit and their skill in weakening the authority of Scripture, I trust I should be able, without difficulty, to silence their obstreperous clamour. And, if it were of any use to attempt a refutation of their cavils, I would easily demolish the boasts which they mutter in secret corners. But though any one vindicates the sacred word of God from the aspersions of men, yet this will not fix in their hearts that assurance which is essential to true piety. Religion appearing, to profane men, to consist wholly in opinion, in order that they may not believe any thing on foolish or slight grounds, they wish and expect it to be proved by rational arguments, that Moses and the prophets spake by divine inspiration. But I reply, that the testimony of the Spirit is superior to all reason. For, as God alone is a sufficient witness of himself in his own word, so also the word will never gain credit in the hearts of men, till it be confirmed by the internal testimony of the Spirit. It is necessary, therefore, that the same Spirit, who spake by the mouths of the prophets, should penetrate into our hearts, to convince us that they faithfully delivered the oracles which were divinely intrusted to them. And this connection is very suitably expressed in these words: “My Spirit that is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, for ever.”¹²⁵ Some good men are troubled that they are not always prepared with clear proof to oppose the impious, when they murmur with impunity against the divine word; as though the Spirit were not therefore denominated a “seal,” and “an earnest,” for the confirmation of the faith of the pious; because, till he illuminate their minds, they are perpetually fluctuating amidst a multitude of doubts.

V. Let it be considered, then, as an undeniable truth, that they who have been inwardly taught by the Spirit, feel an entire acquiescence in the Scripture, and that it is self-authenticated, carrying with it its own evidence, and ought not to be made the subject of demonstration and arguments from reason; but it obtains the credit which it deserves with us by the testimony of the Spirit. For though it conciliate our reverence by its internal majesty, it never seriously affects us till it is confirmed by the Spirit in our hearts. Therefore, being illuminated by him, we now believe the divine original of the Scripture, not from our own judgment or that of others, but we esteem the certainty, that we have received it from God's own mouth by the ministry of men, to be superior to that of any human judgment, and equal to that of an intuitive perception of God himself in it. We seek not arguments or probabilities to support our judgment, but submit our judgments and understandings as to a thing concerning which it is impossible for us to judge; and that not like some persons, who are in the habit of hastily embracing what they do not understand, which displeases them as soon as they examine it, but because we feel the firmest conviction that we hold an invincible truth; nor like those unhappy men who surrender their minds captives to superstitions, but because we perceive in it the undoubted energies of the Divine power, by which we are attracted and inflamed to an understanding and voluntary obedience, but with a vigour and efficacy superior to the power of any human will or knowledge. With the greatest justice, therefore, God exclaims by Isaiah,¹²⁶ that the prophets and all the people were his witnesses; because, being taught by prophecies, they were certain that God had spoken without the least fallacy or ambiguity. It is such a persuasion, therefore, as requires no reasons; such a knowledge as is supported by the highest reason, in which, indeed, the mind rests with greater security and constancy than in any reasons; it is, finally, such a sentiment as cannot be produced but by a revelation from heaven. I speak of nothing but what every believer experiences in his heart, except that my language falls far short of a just explication of the subject. I pass over many things at present, because this subject will present itself for discussion again in another place. Only let it be known here, that that alone is true faith which the Spirit of God seals in our hearts. And with this one reason every reader of modesty and docility will be satisfied: Isaiah predicts that “all the children” of the renovated Church “shall be taught of God.”¹²⁷ Herein God deigns to confer a singular privilege on his elect, whom he distinguishes from the rest of mankind. For what is the beginning of true learning but a prompt alacrity to hear the voice of God? By the mouth of Moses he demands our attention in these terms: “Say not in thine heart, Who shall ascend into heaven? or, Who shall descend into the deep? The word is even in thy mouth.”¹²⁸ If God hath determined that this treasury of wisdom shall be reserved for his children, it is neither surprising nor absurd, that we see so much ignorance and stupidity among the vulgar herd of mankind. By this appellation I designate even those of the greatest talents and highest rank, till they are incorporated into the Church. Moreover, Isaiah, observing that the prophetical doctrine would be incredible, not only to aliens, but also to the Jews, who wished to be esteemed members of the family, adds, at the same time, the reason – Because the arm of the Lord will not be revealed to all.¹²⁹ Whenever, therefore, we are disturbed at the paucity of believers, let us, on the other hand, remember that none, but those to whom it was given, have any apprehension of the mysteries of God.

Chapter VIII. Rational Proofs To Establish The Belief Of The Scripture

Without this certainty, better and stronger than any human judgment, in vain will the authority of the Scripture be either defended by arguments, or established by the consent of the Church, or confirmed by any other supports; since, unless the foundation be laid, it remains in perpetual suspense. Whilst, on the contrary, when, regarding it in a different point of view from common things, we have once religiously received it in a manner worthy of its excellence, we shall then derive great assistance from things which before were not sufficient to establish the certainty of it in our minds. For it is admirable to observe how much it conduces to our confirmation, attentively to study the order and disposition of the Divine Wisdom dispensed in it, the heavenly nature of its doctrine, which never savours of any thing terrestrial, the beautiful agreement of all the parts with each other, and other similar characters adapted to conciliate respect to any writings. But our hearts are more strongly confirmed, when we reflect that we are constrained to admire it more by the dignity of the subjects than by the beauties of the language. For even this did not happen without the particular providence of God, that the sublime mysteries of the kingdom of heaven should be communicated, for the most part, in a humble and contemptible style; lest, if they had been illustrated with more of the splendour of eloquence, the impious might cavil that their triumph is only the triumph of eloquence. Now, since that uncultivated and almost rude simplicity procures itself more reverence than all the graces of rhetoric, what opinion can we form, but that the force of truth in the sacred Scripture is too powerful to need the assistance of verbal art? Justly, therefore, does the apostle argue that the faith of the Corinthians was founded, “not in the wisdom of men, but in the power of God,” because his preaching among them was, “not with enticing words of man's wisdom, but in demonstration of the Spirit and of power.”¹³⁰ For the truth is vindicated from every doubt, when, unassisted by foreign aid, it is sufficient for its own support. But that this is the peculiar property of the Scripture, appears from the insufficiency of any human compositions, however artificially polished, to make an equal impression on our minds. Read Demosthenes or Cicero; read Plato, Aristotle, or any others of that class; I grant that you will be attracted, delighted, moved, and enraptured by them in a surprising manner; but if, after reading them, you turn to the perusal of the sacred volume, whether you are willing or unwilling, it will affect you so powerfully, it will so penetrate your heart, and impress itself so strongly on your mind, that, compared with its energetic influence, the beauties of rhetoricians and philosophers will almost entirely disappear; so that it is easy to perceive something divine in the sacred Scriptures, which far surpasses the highest attainments and ornaments of human industry.

II. I grant, indeed, that the diction of some of the prophets is neat and elegant, and even splendid; so that they are not inferior in eloquence to the heathen writers. And by such examples the Holy Spirit hath been pleased to show, that he was not deficient in eloquence, though elsewhere he hath used a rude and homely style. But whether we read David, Isaiah, and others that resemble them, who have a sweet and pleasant flow of words, or Amos the herdsman, Jeremiah, and Zechariah, whose rougher language savours of rusticity, – that majesty of the Spirit, which I have mentioned, is every where conspicuous. I am not ignorant that Satan in many things imitates God, in order that, by the fallacious resemblance, he may more easily insinuate himself into the minds of the simple; and has therefore craftily disseminated, in unpolished and even barbarous language, the most impious errors, by which multitudes have been miserably deceived, and has often used obsolete forms of speech as a mask to conceal his impostures. But the vanity and fraud of such affectation are visible to all men of moderate understanding. With respect to the sacred Scripture, though presumptuous men try to cavil at various passages, yet it is evidently replete with sentences which are beyond the powers of human conception. Let all the prophets be examined; not one will be found, who has not far surpassed the ability of men; so that those to whom their doctrine is insipid must be accounted utterly destitute of all true taste.

III. This argument has been copiously treated by other writers; wherefore it may suffice at present merely to hint at a few things which chiefly relate to the subject in a general view. Beside what I have already treated on, the antiquity of the Scripture is of no small weight. For, notwithstanding the fabulous accounts of the Greek writers concerning the Egyptian theology, yet there remains no monument of any religion, but what is much lower than the age of Moses. Nor does Moses invent a new deity; he only makes a declaration of what the Israelites had, through a long series of years, received by tradition from their forefathers concerning the eternal God. For what does he aim at, but to recall them to the covenant made with Abraham? If he had advanced a thing till then unheard of, it would not have been received; but their liberation from the servitude in which they were detained must have been a thing well known to them all; so that the mention of it immediately excited universal attention. It is probable also that they had been informed of the number of four hundred years. Now, we must consider, if Moses (who himself preceded all other writers by such a long distance of time) derives the tradition of his doctrine from so remote a beginning, how much the sacred Scripture exceeds in antiquity all other books.

IV. Unless any would choose to credit the Egyptians, who extend their antiquity to six thousand years before the creation of the world. But since their garrulity has been ridiculed even by all the profane writers, I need not trouble myself with refuting it. Josephus, in his book against Appion, cites from the most ancient writers testimonies worthy of being remembered; whence we may gather, that the doctrine contained in the law has, according to the consent of all nations, been renowned from the remotest ages, although it was neither read nor truly understood. Now, that the malicious might have no room for suspicion, nor even the wicked any pretence for cavilling, God hath provided the most excellent remedies for both these dangers. When Moses relates what Jacob had, almost three hundred years before, by the spirit of inspiration pronounced concerning his posterity, how does he disgrace his own tribe! He even brands it, in the person of Levi, with perpetual infamy. “Simeon,” says he, “and Levi, instruments of cruelty are in their habitations. O my soul, come not thou into their secret: unto their assembly, mine honour, be not thou united.”¹³¹ He certainly might have been silent on that disgraceful circumstance, not only to spare his father, but also to avoid aspersing himself, as well as all his family, with part of the same ignominy. How can any suspicion be entertained of him, who, voluntarily publishing, from the inspiration of the Holy Spirit, that the first of the family from which he was descended was guilty of detestable conduct, neither consults his own personal honours, nor refuses to incur the resentment of his relations, to whom this must undoubtedly have given offence? When he mentions also the impious murmurings of Aaron, his brother, and Miriam, his sister,¹³² shall we say that he spake according to the dictates of the flesh, or obeyed the command of the Holy Spirit? Besides, as he enjoyed the supreme authority, why did he not leave to his own sons, at least, the office of the high-priesthood, but place them in the lowest station? I only hint at a few things out of many. But in the law itself many arguments will every where occur, which challenge a full belief, that, without controversy, the legation of Moses was truly divine.

V. Moreover, the miracles which he relates, and which are so numerous and remarkable, are so many confirmations of the law which he delivered, and of the doctrine which he published. For that he was carried up into the mountain in a cloud; that he continued there forty days, deprived of all human intercourse; that, in the act of proclaiming the law, his face shone as with the rays of the sun; that lightnings flashed all around; that thunders and various noises were heard through the whole atmosphere; that a trumpet sounded, but a trumpet not blown by human breath; that the entrance of the tabernacle was concealed from the view of the people by an intervening cloud; that his authority was so miraculously vindicated by the horrible destruction of Korah, Dathan, and Abiram, and all their impious faction; that a rock smitten with a rod immediately emitted a river; that manna rained from heaven at his request;¹³³– are not all these so many testimonies from heaven of his being a true prophet? If any one object that I assume, as granted, things which are the subjects of controversy, this cavil is easily answered. For, as Moses published all these things in an assembly of the people, what room was there for fiction among those who had been eye-witnesses of the events? Is it probable that he would make his appearance in public, and, accusing the people of infidelity, contumacy, ingratitude, and other crimes, boast that his doctrine had been confirmed in their sight by miracles which they had never seen?

VI. For this also is worthy of being remarked, that all his accounts of miracles are connected with such unpleasant circumstances, as were calculated to stimulate all the people, if there had been but the smallest occasion, to a public and positive contradiction; whence it appears, that they were induced to coincide with him only by the ample conviction of their own experience. But since the matter was too evident for profane writers to take the liberty of denying the performance of miracles by Moses, the father of lies has suggested the calumny of ascribing them to magical arts. But by what kind of conjecture can they pretend to charge him with having been a magician, who had so great an abhorrence of that superstition, as to command, that he who merely consulted magicians and soothsayers should be stoned?¹³⁴ Certainly no impostor practises such juggling tricks, who does not make it his study, for the sake of acquiring fame, to astonish the minds of the vulgar. But what is the practice of Moses? Openly avowing that himself and his brother Aaron are nothing,¹³⁵ but that they only execute the commands of God, he sufficiently clears his character from every unfavourable aspersion. Now, if the events themselves be considered, what incantation could cause manna to rain daily from heaven sufficient to support the people, and, if any one laid up more than the proper quantity, cause it to putrefy, as a punishment from God for his unbelief? Add also the many serious examinations which God permitted his servant to undergo, so that the clamour of the wicked can now be of no avail. For as often as this holy servant of God was in danger of being destroyed, at one time by proud and petulant insurrections of all the people, at another by the secret conspiracies of a few, – how was it possible for him to elude their inveterate rage by any arts of deception? And the event evidently proves, that by these circumstances his doctrine was confirmed to all succeeding ages.

VII. Moreover, who can deny that his assigning, in the person of the patriarch Jacob, the supreme power to the tribe of Judah, proceeded from a spirit of prophecy,¹³⁶ especially if we consider the eventual accomplishment of this prediction? Suppose Moses to have been the first author of it; yet after he committed it to writing, there elapsed four hundred years in which we have no mention of the sceptre in the tribe of Judah. After the inauguration of Saul, the regal power seemed to be fixed in the tribe of Benjamin. When Samuel anointed David, what reason appeared for transferring it? Who would have expected a king to arise out of the plebeian family of a herdsman? And of seven brothers, who would have conjectured that such an honour was destined for the youngest? And by what means did he attain a hope of the kingdom? Who can assert that this unction was directed by human art, or industry, or prudence, and was not rather a completion of the prediction of heaven? And in like manner do not his predictions, although obscure, concerning the admission of the Gentiles into the covenant of God, which were accomplished almost two thousand years after, clearly prove him to have spoken under a divine inspiration? I omit other predictions, which so strongly savour of a divine inspiration, that all who have the use of their reason must perceive that it is God who speaks. In short, one song of his is a clear mirror in which God evidently appears.¹³⁷

VIII. But in the other prophets this is yet far more conspicuous. I shall only select a few examples; for to collect all would be too laborious. When, in the time of Isaiah, the kingdom of Judah was in peace, and even when they thought themselves safe in the alliance of the Chaldeans, Isaiah publicly spake of the destruction of the city and the banishment of the people.¹³⁸ Now, even if to predict long before things which then seemed false, but have since appeared to be true, were not a sufficiently clear proof of a divine inspiration, to whom but God shall we ascribe the prophecies which he uttered concerning their deliverance? He mentions the name of Cyrus, by whom the Chaldeans were to be subdued, and the people restored to liberty.¹³⁹ More than a century elapsed after this prophecy before the birth of Cyrus; for he was not born till about the hundredth year after the prophet's death. No man could then divine, that there would be one Cyrus, who would engage in a war with the Babylonians, who would subjugate such a powerful monarchy, and release the people of Israel from exile. Does not this bare narration, without any ornaments of diction, plainly demonstrate that Isaiah delivered the undoubted oracles of God, and not the conjectures of men? Again, when Jeremiah, just before the people were carried away, limited the duration of their captivity to seventy years, and predicted their liberation and return, must not his tongue have been under the direction of the Spirit of God?¹⁴⁰ What impudence must it be to deny that the authority of the prophets has been confirmed by such proofs, or that what they themselves assert, in order to vindicate the credit due to their declarations, has been actually fulfilled! “Behold, the former things are come to pass, and new things do I declare: before they spring forth, I tell you of them.”¹⁴¹ I shall not speak of Jeremiah and Ezekiel, who, living in distant countries, but prophesying at the same time, so exactly accord in their declarations, as though they had mutually dictated the words to each other. What shall we say of Daniel? Has not he prophesied of the events of nearly six hundred years in such a connected series, as if he were composing a history of transactions already past and universally known? If pious men properly consider these things, they will be sufficiently prepared to curb the petulance of the wicked; for the demonstration is too clear to be liable to any cavils.