[2.] My next argument is, because Christian religion must needs be a tradition, partly because matter of fact is the foundation of it, and it is in itself matter of faith. (1.) Because it is built upon matter of fact, that the Son of God came from God to bring us to God ; that is to say, appeared in human nature, instructed the world by his doctrine and example, and at length died for sinners, confirming both in life and death the truth of his mission by such unquestionable miracles as showed him to be the Son of God and the Saviour of the world. Now, a testimony, tradition, or report is necessary in matters of fact, which of necessity must be confined to some determinate time and place. It was not fit that Christ should be always working miracles, always dying, always rising and ascending, in every place, and in the view of every man ; but these things were to be once done, in one place of the Avorld, in the sight of some particular and competent witnesses ; but, because the knowledge of them concerned all the rest of the world, they were by them to be attested to others ; matters of fact can only be proved by credible witnesses, and this was the great office put upon the apostles. Acts i. 8, xxi. 22, ii. 32, iii. 15, x. 39, 40, 41. (2.) As it is matter of faith, or the doctrine built upon this matter of fact. "\\"e cannot properly be said to believe a thing but upon report and testimony. I may know a thing by sense or reason, but I cannot believe it but as it is affirmed or brought to me by credible testimon}'. As we are said to see those things which we perceive by the eye, or the sense of seeing, and to know those things which we receive by reason, or sure demonstration, so we are said to believe those things which are brought to us by valuable testimony, tradition, and report. As, for instance, if any one ask you, Do you believe the sun shineth at noon- day ? you will answer — I do not believe it, but see it. So if any one ask you — Do you believe that twice two make four, and twice three make six ? you will say — I do not believe it. but know it, because cer- tain and evident reason tellethme that two is the lialf of four, and three of six, and every whole consisteth of two halves or moieties. But if he should ask you — Do you believe that the sun is bigger than the earth ? you will say — I believe it ; for though your eye doth not discover it, nor doth an ignorant man know any certain demonstration of it, yet having the authority of learned men, who are competent judges in the case, you judge it a rash and foolish obstinacy not to believe it. Apply it now to the mysteries of godliness revealed in the gospel : they cannot be seen by the eye, for they are invisible ; nor found out and comprehended by any human understanding, because they exceed the reach of man's reason, and depend upon the love and arbitrary will of God, John iii. 16. Yet you believe them, because God hath revealed them to the prophets and apostles ; and God, being truth and wisdom itself, cannot deceive or be deceived ; and, therefore, you believe them with the certainty of divine faith, and do no more doubt of them than you do of those things which you see with your eyes, and know and understand by a sure demonstration. The sense of seeing may be deceived, and human reason may err, but it is impos-
2 ThES. II. 15.] WITHOUT UNWRITTEN TRADITIONS. 493
sible God should deceive or be deceived. It oftentimes falletli out that men do prefer the authority and report of a man whom they judge to be wise and good before their own sense and reason ; as, for instance, that man who by his eye judgeth the sun to be less than the earth, yet doth not obstinately stand in his opinion, when he heareth a knowing and skilful philosopher assert the contrar}'. ' Now, if we receive the witness of men, the witness of God is greater,' 1 John V. 9. And this testimony of God is brought to us by his authorised messengers as the ground of faith, and what is that but tradition ? We believe in God by hearing of him, and we ' hear by a preacher,' Kom. X. 14. Ordinary preachers declare his mind to us, but the extraordinary confirm it ; the common preachers give us notice, but Christ and his apostles give us assurance ; and by their testi- mony and tradition, our faith is ultimately resolved into the veracity of God.
2. That holding this tradition is the great means of standing fast in the faith of Christ, and the confession of his name ; for in the word of God, delivered by Christ and his apostles, there is sure direc- tion to walk by, and sure promises to build upon. For whatever they made known of Christ was not a fable, but a certain truth ; for they had the testimony of sense, 2 Peter i. 16, 17, 1 John i. 1-4, and so could plead both the authority of his command and the certainty of his promise, and that with uncontrollable evidence ; and without this revelation there can be neither faith nor obedience, nor sure expecta- tion of happiness. For we cannot trust God for what he hath not promised, nor obey God in what he hath not commanded ; nor in our difficulties and distresses expect happiness from him without his war- rant and assurance. But by this doctrine delivered to us, we have all that belongeth to faith, obedience, and happiness, and beyond that the creature can desire no more. (1.) There can be no faith till we have a sure testimony of God's revelation, for faith is a believing such things as God hath revealed' because he hath revealed them. It is not faith but fancy to believe such things as God hath never revealed, nor is it trust and a regular confidence to think that he will certainly give us what he hath never promised ; this were to lay us open to all manner of delusion ; and therefore we are never upon sure and stable ground but by sticking to such a tradition as may justly entitle itself to God. (2.) Nor obedience, for obedience is a doing what God hath commanded because he hath commanded it. The fundamental reason of obedience is the sight of God's will, 1 Thes. iv. 3, v. 18, 1 Peter ii. 15. To do what God never commanded, or not to do it upon that account, but for other reasons, is not obedience ; and in difficult cases the soul can never be held to its duty till we are persuaded that so is God's will concerning us. Now, to know his will concerning us, we are often bidden to search the scriptures, but never bidden to consult with the clwrch, to know what unwritten tradition? she hath in her keeping to instruct us in our duty. (3.) No certain expectation of hap[)iness. We are never safe till we know by what rule Christ will judge us ; that is, reward or punish men at the last day. Now, he will judge us 'according to the gospel,' Rom. ii. 16, 1 Thes. i. 8. Obey the gospel, and you have a perfect rule to guide you to happiness;