Part III: The Witness of the Word and the Spirit
Thesis XVI
The second witness is the Word, who is more than once designated by this name in the Old Testament: “Behold, I have given him for a witness to the people.” In the New Testament he is called here, and elsewhere in John and the Revelation, “the faithful and true witness.” For this end he was born and came into the world, that he should bear witness unto the truth, as he professed before Pilate.
Christ bore witness by words and by works. He bore witness first by his words, when he brought the Gospel unto us from the bosom of the eternal Father and became the interpreter of his will, by whom the Father hath spoken unto us. Hence he himself testifieth that he speaketh what he hath seen and heard from heaven; and the Father proclaimeth from heaven that he ought to be heard.
He bore witness also when he so often declared himself to be the Son of God, the Christ of the Lord, sent and sanctified of the Father unto the work of redemption: the Light of the world, the Bread of life, the Messiah whom men expected, the way, the truth, and the life.
Neither may it be objected that this testimony of Christ was concerning himself and therefore not to be received, because he himself saith, “If I bear witness of myself, my witness is not true.” The other passage teacheth that this is not to be understood absolutely and simply: “Though I bear record of myself, yet my record is true.” Were the first saying pressed in a strict and literal manner, the two passages would openly contend.
Christ therefore argueth there according to the manner of those with whom he dealt, and by concession. They accounted him a mere man. “If,” saith he, “I bear witness concerning myself in the manner which ye imagine—as though I were a mere man, acting by mine own private will and without the commission of my Father—I grant that my testimony would not be true.” But in John viii he speaketh according to the truth of the matter, and declareth his testimony worthy of faith, because he is true and came not of himself, but from the Father who beareth witness with him.
This testimony of Christ concerning himself was of such evidence and certainty that no sophistry could evade it. For if Christ were not the true Son of God, as he professed himself to be, he would, the blasphemy be far from us, have been the greatest impostor and most grievous reproacher of God that ever lived, constantly affirming things utterly false concerning God, himself, and us.
Yet Jews, Gentiles, and Mohammedans themselves acknowledge the exceptional purity of his life and steadfast integrity of mind, which shut out every such suspicion. If Christ's testimony were neither true nor beyond question, is it credible that God, the most zealous avenger of his own glory, would have set his seal unto so shameless a lie, and lent his power and authority unto a robber and usurper of his glory? Would he not rather have foretold it by the prophets, convicted it by prophets raised up for that purpose, or punished so great a crime with some most severe judgment, as he once punished the angel who aspired after equality with God?
On the contrary, it is plain that Christ's doctrine grew through the course of the ages and filled the whole world; like water springing from a fountain and gathering by its streams, it rose from the ankles unto the knees, the breast, and the very head. If Jesus had not been from God, how could his name and dignity have prevailed among so many kings and princes who laboured to destroy him? How could his doctrine have escaped being choked and extinguished by so great a heat of persecutions?
But faith, as gold, is tried by fire and not consumed. Standing in the furnace of most grievous temptations, it remained and came forth victorious and triumphant. Sifted so often and proved by so many trials, it was as the hard oak, hewn with axes, which gathereth strength and courage from the very iron.
All these things plainly prove that Christ's testimony, which he gave us by his Word, is undoubted and divine. To this oral testimony may be added his several appearances, in which he gave himself to be seen and heard for the confirmation of his Gospel: unto Stephen the first martyr; unto Paul when he converted him; and often unto John the Divine in the isle of Patmos.
Thesis XVII
Yet Christ bore witness not by word only, but most especially by his works: “The works that I do bear witness of me, that the Father hath sent me.” “If ye believe not me, believe the works.” “Believe that I am in the Father, and the Father in me; or else believe me for the very works' sake.”
As the blood of Abel crieth, and the works of God declare the glory of the Creator, so the divine works of Christ bear clear testimony of him—yea, a testimony more eloquent than any sermon. For this cause Christ set this one testimony concerning himself before John the Baptist as a most certain argument. When John's disciples were sent to inquire whether he were the Messiah or whether another should be expected, Christ returned them with this answer: “Go and shew John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.”
Since the prophetic oracles had often described the Messiah by these marks, Christ could not prove himself to be the Messiah by a more certain argument than by doing those works which most clearly showed the oracles to be fulfilled in him.
For he who performeth so many and such mighty miracles either possesseth supreme power above all nature or freely useth divine power. He who is true in work must also be true in word. He who doth whatsoever he will, by the very deed proveth that whatsoever he saith is true; for supreme power doth not become the servant of a lie. Since Christ performed so many and such great miracles in his own name and by his own authority, and God furnished his aid and power for their production, what place can remain for doubt?
What may be opposed with any appearance of truth? Shall they say that these were wonders but not true miracles? But what is a true miracle, if not that which exceedeth all the powers of created nature: to give sight unto one born blind, to restore life unto the dead, and to heal every kind of disease?
Or shall they say that they were impostures? Why then did not the Jews expose the impostor? Why did not so many exorcists, who lived in that age, discover the fraud? Were Christ and the disciples, who continued to preach in his name after his death, deceivers? To what end and for what advantage would they have done it, only that they might be delivered unto death and perish by hunger, snares, the sword, and the cross? Impostors seek money, vain glory, and renown. They effect nothing real, but cast a mist before men's eyes. Was anything of that sort seen in Christ or the Apostles?
Or were these things done by magical power? Why then did they not unsheathe against him the sword of the law? Why did they keep silence concerning this crime in his accusation? Why were they not swallowed up by Moses' rod, but these works remain and flourish even unto this day?
Again, is the old Dragon so mad as willingly to tear his own breast and overthrow his own dominion? Is the Devil a teacher of godliness and holiness? Doth he commend faith in God and obedience unto him? The whole design of Christ is that faith, hope, and love should rest upon God, and that his kingdom should be established. Could the Devil seek or persuade such things?
Lastly, what manner of magic is this, which fleeth lurking places and desireth to come abroad, seeking nothing secret except the consciences of men—consciences which it convinceth and constraineth unto confession, rather than fleeing from them? Doth it not shake and lay open the hidden things?
Thesis XVIII
Among all the works of Christ by which he bore witness unto himself, none is more illustrious and clear than his own resurrection. It is an invincible argument both of his Deity and of his mediation. By it he was acknowledged by his enemies, believed by the faithful, and approved by God. His enemies felt a conquering power; the faithful experienced the truth of the promises; and God declared the perfection of his righteousness and satisfaction.
For unless Christ had been sent of God and had truly been the Son of God whom he professed himself to be, but had been an impostor and usurper, by what means could God have displayed his power so gloriously in raising him? Is it credible that God would have suffered the faith of his resurrection to be spread abroad and produce so many and so wonderful effects in the conversion of the world?
Hence Paul saith in Romans i. 4 that he who was made of the seed of David according to the flesh was declared, as by a solemn decree, to be the Son of God according to the Spirit of holiness by the resurrection from the dead. Elsewhere he saith that Christ was justified in the Spirit against all the calumnies of his adversaries by that glorious resurrection, which pertained unto his Deity through the same eternal Spirit by whom he offered himself.
Christ himself bringeth forth no sign more illustrious and no proof more certain of his Deity and heavenly calling than the resurrection. When the Jews asked what sign he would show that they might believe, he answered, “Destroy this temple, and in three days I will raise it up.” And again: “An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas.” For if they believed not Christ risen, there remained no other argument that could compel them unto faith.
Thesis XIX
The testimony of the Word is followed by the testimony of the Spirit, who also bore witness unto Christ in two ways: by words and by works. Christ himself thus declareth it: “When the Comforter is come … he shall testify of me”; and, “He shall not speak of himself; but whatsoever he shall hear, that shall he speak … He shall glorify me.” Paul therefore saith that the Spirit beareth witness with our spirit that we are the children of God.
The Spirit bore witness not only mediately by the preaching of the Apostles, who, as all other holy men of God, spake as they were moved by the Holy Spirit; but also immediately by the visible effusion of himself upon the Apostles.
When, upon the solemn day of Pentecost, he descended upon them in a visible appearance and in a wonderful manner, public testimony was borne unto the innocence, truth, and exaltation of Christ. Unto his innocence: because it appeared that he was unjustly condemned, in whose name the Father poured out this heavenly gift. Unto his truth: because Christ, by fulfilling the promises so often made concerning the sending of the Spirit, showed himself true by the deed itself and gave divine authority unto all his doctrine. Unto his exaltation: because, unless Christ after his passion and death had risen again and been exalted at the right hand of God, he could not have sent the Spirit. “If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” Hence Peter marketh the sending of the Spirit as an effect of Christ's exaltation.
Secondly, the Spirit bore witness by the mighty change wrought in the Apostles. Their minds and hearts were so powerfully affected that they who had been rude and unlearned were furnished with a full knowledge of heavenly mysteries; they who had trembled at the voice of a lowly maid became courageous and fearless before kings and princes; they who had been slow of tongue became most eloquent; and they who had known nothing but earthly things began to speak the wonderful works of God. Who doth not acknowledge that herein the Spirit gave a clear testimony unto Christ, by whom he was sent?
Thesis XX
Thirdly, the Spirit bore witness by the working of miracles in the Apostles and through the Apostles. At their word devils were seen to depart from bodies, the sick to be healed, the blind to receive sight, and the dead to be raised. At their preaching idols fell, oracles were silenced, and the eloquence of orators, the subtlety of philosophers, and the majesty of kings and princes were cast down and confounded. Who doth not discern here the most present finger of God?
To this belong the words of Paul, who saith that God bore witness unto his Word “both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost.”
Lastly, the Spirit beareth witness by the conversion of the godly and by the conviction of the ungodly. As he inwardly persuadeth the godly concerning the salvation purchased by Christ, so he convinceth the ungodly of the truth of the Gospel which they oppose and of the Deity of Christ whom they persecute in his members. Thus, whether they will or no, they are constrained to yield unto Christ and are made without answer in their consciences.
To this purpose pertaineth the notable passage of John xvi. 8–11. Speaking of the Spirit's testimony, Christ saith, “He will reprove the world of sin, and of righteousness, and of judgment”; that is, he will most clearly demonstrate these things unto the faithful, in which sense faith is called “the evidence of things not seen,” and will powerfully convince the ungodly concerning them.
These three are the principal matters upon which the Spirit's testimony is occupied: toward the godly, that by convincing he may persuade them; toward the ungodly, that by convincing he may condemn them. Sin to be confessed; righteousness to be embraced; judgment to be fled. The sin of the world, of which all are guilty; the righteousness of Christ, of which all are destitute; and the judgment of God, which most certainly hangeth over all, of which they have an example in the Devil.
He showeth the greatness of sin in unbelief; the fulness and certainty of righteousness in Christ's ascension, who brought in everlasting righteousness; and the truth and infallibility of judgment in the punishment of the Devil, who was to be conquered and confounded by the death of Christ.
The translation concludes in Part IV with the unity of the heavenly witnesses, Turretin's replies to objections, and his final application.
Source note
Translated from Theses XVI–XX of Turretin and Pictet, Disputatio textualis de tribus testibus coelestibus ex 1. Jo. V. v. 7 (Geneva, 1674), pp. 13–18. The public-domain witness is held by the Bibliothèque de Genève: https://doi.org/10.3931/e-rara-73333.