All these ten particulars are matters of fact that are merely subservient to the constituting principles of our faith, but yet very needful to be known. Now the question is, How these must be known and received by us so as not to invalidate our faith? and how far our teachers must be here believed? And first it is very useful to us to inquire, How so many of these matters of fact as were then existent were known to the first christians? As how knew they in those days that there were such persons as Christ and his apostles? that they preached such doctrines, and spake such languages, and did such works, and that they wrote such books, and sent such epistles to the churches, and that churches were hereby converted and confirmed, and martyrs sealed this with their blood, &c.? It is easy to tell how they were certain of all these; even by their own eyes, and ears, and sensible observation, as we know that there are Englishmen live in England; and those that were remoter from some of the matters of fact, knew them by such report of those that did see them, as those among us that never saw the king, or court, or his restoration, do know that such a thing there was, and such a person there is. Thus they knew it then.
From whence I note, 1. That in those days it was not necessary to the being of true faith, that any supernatural testimony of the Spirit, or any other sort of proof, than their very senses and reason, should acquaint them with those matters of fact which they were eye-witnesses of. 2. That credible report or history was then the means for any one that saw not a matter of fact, to know as much as they that saw it. 3. That therefore this is now the way also of producing faith. Some things we have yet sight and sense for; as that such Bibles and such churches are existent; that such holy effects this doctrine hath upon the soul (which we see in others by the fruits, and after feel in ourselves): the rest we must know by history, tradition, or report.