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.