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because they appear to be Works of infinite Power, and such as cannot be exceeded, but because of necessity they prove-in course of Argument a First Cause of all Things : which First Cause being unlimited, nothing is or can possibly be done, that the Power of the First Cause cannot do. And therefore the Works of the Creation must be and are admitted as an infallible Proof of the Being of a God. Let it then be remembered, That a Revelation is not introduced to prove the Being of a God; That the Miracles of our Saviour were not wrought to that Purpose, but, fuppofing the Being of a God, to prove

God the Author of the Revelation : And then it must be allowed, That, if we bring as good Arguments to prove God the Author of the Revelation, as can be brought to prove the Being of God, all who believe the Being of a God are equally obliged to believe the Divinity of the Revelation.

The first and most natural Notion of God is, that he is the Maker of the World, and all Things in it. This was the Notion the Jews had of God; and, when they distinguished the true God from the Heathen Gods, they defined him to be the Maker of the World and Mankind. Look then into

the

there you

the Miracles of the Gospel, and you will see this Attribute of God as clearly demonstrated by them as by the Works of Nature: For

will find, that the Author of the Christian Miracles is the Maker of Mankind; for by him Men were made ; that is, dead Bodies were made into living Men: For to raise a dead Man, and to make a new Man, are much the same Thing. Any Matter may be formed even by human Art into the Shape of a Man; but it is adding Life that makes the Man. If we believe we received our Senses, our Reason, our natural Strength and Vigour, from the true God at first; look into the Gospel, and you will find the Miracles of Christ are from the fame Hand: For to the Blind he gave Sight, to the Deaf Hearing, to the Lame and Sick Strength and Soundness, to Demoniacs and Lunatics he gave Reason and a right Mind. Or, if you

chuse rather to look into the material World for the Proof of a God; if

you

think the Beauty, Order, and Regularity of the World speak God to be both Author and Governor of Nature ; search the Gospel, and you

will find the Miracles of Christ, derive themselves from the Governor of the World, and speak the same Language with the 3

Works

Works of Nature : For at his Word the stormy Winds were laid ; the Sea obeyed his Voice: When he suffered all Nature trembled; the Earth fhook, the Vail of the Temple was rent, the Sun and the Moon were darkened ; Which drew from the Centurion attending at his Execution the Confeffion, Truly this was the Son of God. If you appeal to the natural Sense and Notion's of Mankind for the Idea of the true God, and thence collect his essential Attributes, Justice, Righteousness, Holiness and Goodness; let the Voice of Nature be still; and the Gospel shall speak more plainly, how just, how righteous, how holy and good God is, who is Author of the Salvation and Redemption which is by Christ Jesus. Take what Way you will to prove the Being or the Attributes of God, and in the same Way with equal Advantage we will

prove

the God of the World, that is, the only true God, to be the Author of Christianity; which all who believe the Being of a God are bound to admit for a Proof of the Truth of Chriftianity: For either the Works of Nature are not a good Proof of the Being of a God; or the Works of the Gospel, being of the same kind, and Effects of equal Power, must

be

be allowed to prove God the Author of the Gospel. And, when our Saviour styled the Wonders that he performed, the Works that the Father had given him to finish, he plainly appealed to the Power of the Creator as manifested in the Works that bore witness to him: For, if any one else could have done the same Works, there would have been no Reason for calling them the Works of the Father, nor would there have been any Room for the Inference which our Saviour draws from it, The Father himself, which bath sent me, bath borne witness of me, John v. 37

: * There is a Question commonly asked

upon this Occasion, to which it

may

be

proper to give an Answer: That is, How we know that these Miracles did not proceed from an evil Power, since we have Instances, as fome think, of Miracles so wrought? The Answer is, We know this the same way that any. Man knows the Works of Nature to proceed from a good Being : For how do you know that the Creator of the World was a good Being? If you answer, that the Maker of Mankind, the Author of Nature, must of necessity, be a good and holy Being, because he has woven into the Nature of

Man

Man the Love of Virtue and Hatred of Vice, and given him distinct Notions of Good and Evil, by which Reason unerringly concludes the Author of this Nature and these Principles to be himself good and holy; I answer the same for the Gospel of Christ : The Love of Virtue, and Hatred of Vice, is as inseparable from the Gospel of Christ, as from the Reason of Man; and the Gospel of Christ more distinctly teaches to know and acknowledge the Holiness and Goodness of God, than Reason, or the Works of Nature, can do : And therefore those who acknowledge the Author of Nature to be a good Being, have much more Reason to acknowledge the Author of the Christian Miracles to be a good Being. But then we are told this is arguing in a Circle ; proving the Doctrines first by Miracles, and then the Miracles again by the Doctrines. But this is a great Mistake, and it lies in this ; That Men do not distinguish between the Doctrines we prove by Miracles, and the Doctrines by which we try Miracles; for they are not the fame Doctrines. God never wrought Miraa cles to prove the Difference between Good and Evil ; And I suppose, if any Man were asked how he proves Temperance or Chastity

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