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most rational on this account, that this visible world is corruptible in its own nature. Such is the nature and constitution of it, that it must come to an end. And it is unreasonable to suppose, that the Creator would leave it gradually to perish, languishing in a decayed, broken, miserable state, through thousands of ages, gradually growing more and more wretched, before it is quite destroyed. Therefore, it is reasonable to suppose, that there will be a time wherein its Creator will immediately interpose, to put the world to an end, and destroy it suddenly. And, at that time, all the living inhabitants of the world, that are not taken from it and translated to some other abode, must perish, and be destroyed in a very awful manner, by the immediate hand of God, with most inexpressible manifestations of his mighty power and great majesty. And who can believe, that at that time, when God in this manner immediately interposes, he will make no distinction between the virtuous, and his enemies? That this awful destruction and wrath shall come upon all alike? There will be no necessity of it from the course of nature. For, at that time, by the supposition, God will put an end to the course of nature. God will immediately and miraculously interpose. The whole affair shall be miraculous, and by God's immediate hand; and, therefore, a miraculous deliverance of the good, will not be at all beside God's manner of operation at this time. He can as easily, and without departing any more from the stated course of things, miraculously deliver the virtuous, as he can miraculously destroy the wicked.

§ 15. Therefore, we may well suppose, that at that time, when God is about to put an end to the frame of this visible universe, the virtuous will be translated into some other world, beyond the limits of the visible one. And if God deigns thus to deal with all the good that shall be found alive on the earth at that time, how rational is it to suppose, that he deals in like manner with the good in all generations ? That they all are translated into that distant, invisible world ? Without doubt, the world into which God will receive his favourites, when this corruptible world shall perish, shall be incorruptible. He will not translate them from one corruptible world to another. He will not save them from one world that is to perish, to carry them to another world that is to perish. Therefore, they shall be immortal, and have eternal life; and, doubtless, that world will be unspeakably better than this, and free from ail that destruction, that fleeting, fading, perishing, empty nature, that attends all the things of this world ; and their bodies shall be immortal, and as secure from perishing, as the world is, to which they are translated.

§ 16. This makes it most reasonable to suppose, that good men, in all ages, are translated to that world." For why should so vast a difference be made, between the virtuous that shall be of the last generation, and the virtuous of all preceding generations ? Seeing there is a far distant and invisible world provided for some of the virtuous inhabitants of this world, it is reasonable to suppose, that all the good shall have their habitation and inheritance together there, as one society, partaking, of the same reward ; as they were of the same race of mankind, and loved and served God, and followed him in the same state here below, in the performance of the same duties, the same work, and under like trials and difficulties.

$ 17. It is also, hence, rational to suppose, that there should be a RESURRECTION of the bodies of the saints of all past generations. For, from what has been observed before, the bodies of the saints of the last generation, will be preserved from perishing with the world, and will be translated, And, doubtless, if all the good of all generations, are to have a like reward, and are to dwell together in the same world, in one society, they shall be in a like state, partaking of a like reward.

§ 18. The reasonableness of the doctrine of the resurrection, will appear, if we suppose, that union with a body is the most rational state of perfection of the human soul; which may be argued from the consideration, that this was the condition in which the human soul was created at first; and that its separation from the body is no improvement of its condition, being an alteration brought on by sin, and was inflicted under the notion of evil, and cxpressly as punishment, upon the forfeiture of a privilege. From whence we must conclude, that the former state of union to the body, was a better state than the disunion which was threatened. Sin introduced that death that consists in the separation of body and soul. The state of innocency was embodied : the state of guilt was disembodied. * Therefore, as Christ came to restore from all the calamities which came from sin, it is most reasonable to suppose, that he will restore the union of soul and body,

CHAPTER V.

The Miracles of Jesus not counterfeited by his enemies, and

superior to those under the Old Testament.

§ 1. It adds to the evidence which is given to the truth of Christianity, by the multitude of miracles wrought by Christ his apostles and followers in the first century, that there were no pretences of inspiration, or miracles, among the Jews (at least none worth notice) in Judea, or any other part of the world, if all that multitude, and that long continued series of miracles, recorded to be wrought in confirmation of Christianity, were fictions, vain pretences or enthusiastic imaginations; why were there no pretences or imaginations of the same sort, on the other side, among the Jews, in opposition to these? Those of the Jews that were opposed to Christianity, were vastly the greater part of the nation.-And they had as high an opinion of the honourableness of those gifts of prophecy and miracles, as Christians. They had as much in their notions and tempers, to lead them to a fondness for the claim of such an honour to their party. They were exceedingly proud of their special relation to God, and of their high privilege as the peculiar favourites of heaven; and in this respect, were exalted far above all the world: which is a temper of mind (as we see abundantly) above all others, leading men to pretences of this nature.

* Winder's History of Knowledge, p. 59, 60.

§ 2. There could be nothing peculiar in the constitution of the first Christians, tending to enthusiasm, beyond the rest of the Jews ; for they were of the same blood, the same race and nation. Nor could it be because they wanted zeal against Christianity, and a desire to oppose and destroy it; or wanted envy and virulent opposition of mind to any pretences in the Christians to excel them in the favour of God, or excellency of any gifts or privileges whatsoever. They had such zeal and such envy, even to madness and fury.

§ 3. The true reason, therefore, why so vast a multitude of miracles were said, and believed, to be openly wrought among Christians for so long a time, even for a whole age, and none among the Jews, must be, that such was the state of things in that age, that it was not possible to palm false pretences of such a kind upon the world ; and that those who were most elated with pride, and most ambitious of such an honour, could see no hope of succeeding in any such pretences ; and because the Christians indeed were inspired, and were enabled to work miracles, and did work them, as was pretended and believed, in great multitudes, and this continually for so long a time. But God never favoured their adversaries with such a privilege.

$ 4. When Moses objected (Exod. iv.) that perhaps the people would not believe his mission, God directed him to work two miracles to convince them ; first, the transmutation of his rod to and from a serpent; and, secondly, the making his hand leprous and healing the leprosy. And it is to be noted, that the preference is given to the last miracle, as being especially what might well be regarded as a good evidence of Moses' divine mission ; ver. 8. “ And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.” By which it is manifest, that such a sort of miracles as Christ wrought, and which he most abounded in, viz. his healing the bodies of men Vol. VII

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when diseased, were a proper and good evidence of a divine mission.*

§ 5. Moses tells Pharaoh, Exodus viii. 10, " The frogs shall be removed, that thou mayest know that there is none like the Lord our God.” The magicians could bring up frogs but not remove them. They brought plagues, but took away none. But if the driving out the frogs was such an evidence of the distinguishing power of the Almighty ; how much more the driving out devils from the bodies and souls of men, silencing their oracles, turning them out of their temples, and out of those who used curious arts, as at Ephesus, and afterward abolishing their worship through the Roman empire ? For the gods that were worshipped in the heathen world, were devils, Psal. cvi, 37. Deut. xxxii, 17. Lev. xvii, 7. Christ by the prevailing of the Christian religion, cast out those devils out of the very land of Egypt. And which was the greatest work, to drive the frogs out of Egypt, or to drive out the impure spirits that were the gods of Egypt? It is spoken of, Isa. xix. 1, as a glorious manifestation of the majesty of God, that he should ride on a swift cloud, and should come into Egypt, and the idols of Egypt should be moved at his presence. See also Jeremiah xliii. 12. But when Christ came into Egypt, in the preaching of his gospel, he moved, dispossessed, and banished the idols of Egypt, and abolished them out of the world. And not only did Christ thus drive away the devils, the false gods out of Egypt, but out of all the nations round about Canaan, that were known by the Israelites, even to the utmost extent of the then known heathen world. These gods were by Christ dispossessed of their ancient tenements, which they had holden age after age, time out of mind. They were utterly abolished; so that they have had no worshippers now for a great many ages, no temples, no sacrifices, no honours done them. They are old, obsolete things now, utterly disregarded in the world. It is abundantly spoken of in the Old Testament as a future glorious work of God, greatly manifesting his power and majesty, and that he should prevail against, and destroy the gods of the heathens, and abolish their worship. But our Jesus has the honour of this glorious work.

§ 6. Again, when Korah and his company charged Moses and Aaron with taking too much upon them, Moses says, Numbers xvi. 5, “ Tomorrow, the Lord will show who are his, and who is holy, and will cause him to come near unto him ; even him whom he hath chosen, will he cause to come near unto him.” And again, ver. 28, 29, 30 : “ Hereby ye shall know, that the Lord hath sent me to do all these works ; for I have not done them of my own mind : if these men die the common death of all men," &c. If the miraculous taking

* See Kidder's Demonstration, part ii. p. 5.

away of men's lives, be so great an evidence of Moses and Aaron's divine mission, and of their being holy, and chosen and appointed of God, how much more is raising men from the dead an evidence of the same work? Which is the greatest work-to take away men's lives, or to restore them to life after they are dead; or, indeed, miraculously to save them from death, when they are sick with mortal diseases ? Again ; God's causing the earth to open and swallow up those wicked men, is no more an evidence of a divine hand, than Christ's preventing the sea from swallowing up those that were in the ship, by immediately quieting the winds and sea by speaking a word, when the ship was even covered with waves, through the violence of the tempest: At another time, upholding Peter from sinking, and being swallowed up by the tempestuous sea, when walking on the water. Elisha's causing iron to swim, is mentioned, in the Old Testament, as a great miracle. But this was not greater than Christ's walking on the water, and causing Peter to walk upon it. When Elijah had restored to life the widow's son, she says, 1 Kings xvii. 24, - By this I know that thou art a man of God, and that the word of the Lord in thy mouth, is truth.” But this sort of miracles Christ wrought, besides rising from the dead himself.

§ 7. Moses speaks of God's stilling the tempest in Egypt, and causing the thunder and hail to cease, as that which will convince Pharaoh, that the earth was the Lord's, Exodus ix. 29. Then, by parity of reason, Christ's stilling the tempest, and causing the winds and seas to obey him, is an evidence, that the seas and earth were his. Moses, to convince the people of his divine mission, took some of the water of the river, and poured it out on the dry land, and it was turned to blood ; Exod. vii. 17-20. But this was not a greater work, nor so glorious, as Christ's turning water into wine.

§ 8. Abraham's conquering the four kings and their armies, with his armed servants and confederates, greatly affected Melchizedec, king of Salem, and convinced him, that Abraham was God's chosen friend; chosen, that he and his posterity might be blessed as God's people. But what is this to Jesus's conquering the world in its greatest strength ; and, when united under that, which by the prophet Daniel is represented as the greatest, and by far the strongest monarchy, by his handful of poor, weak, illiterate disciples ?

§ 9. Christ's victory over the false gods of the nations, in this conquest, was far more conspicuous, as the opposition was to them; the strife was more directly with them ; the thing professedly sought and aimed at by Christ in the conflict, was the utter destruction of these false gods, the entire rooting of them out, and the abolition of their worship out of the world; and such a victory was obtained; those false gods were for

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