The general conduct of the world towards the Church.—God willing both to blind and enlighten.—The event having proved that these prophecies were divine, the remainder ought to be believed, and hence we see that the order of the world is on this manner.
The miracles of the creation and the deluge being forgotten, God sent the law and the miracles of Moses, the prophets who prophesied particular things, and to prepare an abiding miracle he prepares prophecies and their fulfilment. But as the prophecies might be suspected he wishes to make them beyond suspicion, etc.
... But even those who seem most opposed to the glory of religion are not in that respect useless for others. We draw from them the first argument, that here is something supernatural, for a blindness of that kind is not natural, and if their folly renders them so opposed to their own good, it will serve to guarantee others against it, by the horror of an example so deplorable, and a folly so worthy of compassion.
... Men revile what they do not understand. The Christian religion consists in two points. It is of equal moment to men to know them both, and equally dangerous to ignore either. And it is equally of God's mercy that he has given marks of both.
Yet they take occasion to conclude that one of these points does not exist from that which is intended to make them certain of the other. Those sages who have said there is a God have been persecuted, the Jews were hated, and still more the Christians. They saw by the light of nature, that if there be a true religion on earth, the course of all things must tend to it as to a centre. And on this ground they venture to revile the Christian religion because they misunderstand it. They imagine that it consists simply in the adoration of a God conceived as great, powerful and eternal; which is in fact deism, almost as far removed from the Christian religion as atheism, its exact opposite. And hence they infer the falsehood of our religion, because they do not see that all things concur to the establishment of this point, that God does not manifest himself to man with all the evidence which is possible.
But let them conclude what they will against deism, they can conclude nothing on that account against the Christian religion, which properly consists in the mystery of the Redeemer, who, uniting in himself the two natures human and divine, has withdrawn men from the corruption of sin that he might in his divine person reconcile them to God.
True religion then teaches these two truths to men, that there is a God whom they are capable of knowing, and that there is such corruption in their nature as to render them unworthy of him. It is of equal importance to men that they should apprehend the one and the other of these points, and it is alike dangerous for man to know God without the knowledge of his own worthlessness, and to know his own worthlessness without the knowledge of the Redeemer who may deliver him from it. To apprehend the one without the other begets either the pride of philosophers, who knew God, but not their own wretchedness; or the despair of atheists, who know their own wretchedness, but not the Redeemer. And as it is alike necessary for man to know these two points, so it is alike of the mercy of God to have given us the knowledge. The Christian religion does this; it is in this that it consists. Let us herein examine the order of the world, and see if all things do not tend to establish these two main points of our Religion.
It is a remarkable fact that no canonical writer has ever employed nature to prove God. All tend to make him be believed. David, Solomon and others have never said: "There is no vacuum, therefore there is a God." They must have been cleverer than the cleverest in after days who have all used this argument.
This is well worth considering.
If it be a mark of weakness to prove God by nature, despise not the Scripture for not doing so: if it be a mark of power to know these contradictions, value the Scriptures on that account.