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1. He doth it by his works, both of creation and providence: “ All thy works praise thee.” 6. The heavens declare the glory of God, and the firmament telleth the works of his hands. Day unto day uttereth speech, and night unto night declareth knowledge. There is no speech or language where their voice is not heard. Their line is gone

. out throughout the earth, and their word to the end of the world.” 66 God who made the heaven, and earth, and the sea, and all things that are therein, suffered in times past all nations to walk in their own ways; yet he left not himself without a witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” And, “ God, that made the world, and all things therein, seeing he is the Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things, and hath made of one blood all mankind to dwell on the face of the earth, and assigned the seasons which were ordained before, and the bounds of their habitations, that they should seek the Lord, if haply they might feel after him, and find him.” “For that which may be known of God is manifest in them, for God hath showed it unto them; for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead."

The sum of these passages amounts to this that God reveals and declares himself to us, by the works of his hands.

2. God declares himself, his sovereign power and

authority, his righteousness and holiness, by the innate light of nature, and principles of the consciences of men. That indispensable moral obedience, which he requires of us as his creatures, subject to his law, is in general thus made known to us. For “the Gentiles, which have not the law, do by nature the things contained in the law; they, having not the law, are a law unto themselves, showing the work of the law written in their hearts, their consciences also bearing witness, and their thoughts in the mean time excusing or accusing one another," Rom. ii. 14, 15. By the light that God hath indelibly implanted in the minds of men, accompanied with a moral instinct of good and evil, seconded by that self-judgment which he hath placed in us, in reference to his authority over us, doth he reveal himself to the sons of men.

3. God reveals himself by his word, as is already proved. It remains then what we inquire, how we may know, and ascertain that these things are not deceivable pretences, but that God doth indeed so reveal himself by them.

First, The works of God have that expression of God upon them, that stamp and character of his eternal power and Godhead, that evidence with them that they are his, that wherever they are seen and considered, they undeniably evince that they are his works, and that what they teach concerning him, they do it in his name and authority. There is no need of traditions--no need of miracles-no need of the authority of any church to convince a rational creature, that the works of God are his, and his only; and that He is eternal and infinite in power that made them. They carry about with them their own authority. By being what they are, they declare whose they are.. To reveal God by his works, there is need of nothing, but that they be presented to the consideration of rational creatures.

The voice of God in nature, is, in like manner, effectual. It declares itself to be from God by its own light and authority. There is no need to convince a man, by substantial witnesses, that what his conscience speaks, it speaks from God. Whether it bear testimony to the being, righteousness, power, omniscience, or holiness of God himself; or, whether it call for that moral obedience, which is eternally and indispensably due to him, and so shows forth the a work of the law in the heart," it so speaks that, without farther evidence or reasoning, but what is supplied by itself—it discovers its Author, from whom it is, and in whose name it speaks. Those common notions and general presumptions of him and his authority, that are inlaid in the natures of rational creatures by the hand of God, are able to plead their own divine original, without the least assistance from without.

Now, the Psalmist says unto God, “ Thou hast magnified over all thy name the word” thou hast spoken. The name of God is all that whereby he makes himself known. Over all this, God magnifies his word. The name of God is not here God himself, but every thing whereby God makes himself known. Now, it were very strange that those low, dark, and obscure means of the revelation of God and his will, which we have mentioned, should be able to evince themselves to be from him, without


any external testimony, or authority, while that which is by God himself magnified above them, which is far more noble and excellent in itself, and hath far more divinely conspicuous and glorious impressions and characters of his goodness, holiness, power, grace, truth, than all the creation, should yet lie dead, obscure, and have nothing in itself to reveal its Author, until some superadded testimony be called in to its assistance. We esteem those to have done no service to the truth, who insist that there is no natural knowledge of God arising from the innate principles of reason, and the works of God: let the way to the progress of supernatural revelation be obstructed, by denying that it is able to demonstrate itself to be from God, and we shall quickly see what banks are cut to let in a flood of Atheism - upon the face of the earth.

Let us consider the result of this general induction. As God, in the creation of the world, and all things therein, hath so made and framed them-hath left such characters of his eternal power and wisdom on them, filled with such evidences of their Author, suited to the apprehensions of rational creatures, that without any other testimony than the naked consideration of what they are, they so far declare their Creator, that they are left wholly inexcusable, who will not learn, and know him from thence; so, in the giving out of His word to be the foundation of that world, which he hath set up in this world, as "a wheel within a wheel,” his church; he hath, by his Spirit, impressed on it such characters of his goodness, power, wisdom, holiness, love to mankind, truth, faithfulness, with all the rest of his glorious excellencies and perfections, that at all times, and in all places, without any other witness or testimony given to it, it declares itself to be his, and makes good its authority from him, so that the refusal of it upon its own evidence, brings unavoidable condemnation on the souls of men. This comparison is insisted on by the Psalmist, Psalm xix, where, as he ascribeth a

voice,” and “ line” to the creatures; so he ascribeth light, power, stability, and permanency, like that of the heavens and sun, as constituting properties of the Word, and in an inexpressible exaltation of it above them; the light of one day of this sun being unspeakably more than that of seven others, as to the manifestation of the glory of God.

This, then, is fixed as a principle of truth—Whatever God hath appointed to reveal himself by, for any special or general end, that those to whom he intends to discover himself, may either be effectually instructed in his will, according to the degree and means of the revelation afforded, or be left inexcusable for not receiving the testimony which he gives of himself, by any pretence of want of clear, evident revelation; that, whatever it be, hath such an impression of his authority upon it, as undeniably to evince that it is from him.


Of Miracles, their efficacy to beget Faith, compared

with the Word.

Having declared the divine original and authority of the Scripture, way is now made for the considera

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