The danger of corrupting the faith by philosophy a sermon preach'd before the Right Honble, the Lord Mayor and Court of Aldermen at Guildhall-Chappel on Sunday, April 25, 1697 / by William Sherlock.
What some men call Philosophy and Reason (and there is nothing so foolish and absurd which some men will not call so), is the only thing which those men adore, who would either have no God,
What Some men call Philosophy and Reason (and there is nothing so foolish and absurd which Some men will not call so), is the only thing which those men adore, who would either have no God,
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And what Attempts some have made to undermine all Religion, and others to corrupt and transform the whole Frame of the Christian Religion, upon a pretence of its contradicting Natural Reason and Philosophy, is too well known to need a Proof.
And what Attempts Some have made to undermine all Religion, and Others to corrupt and transform the Whole Frame of the Christian Religion, upon a pretence of its contradicting Natural Reason and Philosophy, is too well known to need a Proof.
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It is an endless and fruitless Task to go about to confute all the absurd Hypotheses and wild inconsistent Reasonings wherewith men abuse themselves and others:
It is an endless and fruitless Task to go about to confute all the absurd Hypotheses and wild inconsistent Reasonings wherewith men abuse themselves and Others:
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The Experience of so many Ages wherein Philosophy was in all its Glory, and the several Sects disputed and wrangled eternally, without ending any one Controversy, gives no great Encouragement, to hope for much this way;
The Experience of so many Ages wherein Philosophy was in all its Glory, and the several Sects disputed and wrangled eternally, without ending any one Controversy, gives no great Encouragement, to hope for much this Way;
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As for the first of these, Whoever considers what an Enemy these vain Pretences to Philosophy have always been to Religion, will see need enough for this Caution.
As for the First of these, Whoever considers what an Enemy these vain Pretences to Philosophy have always been to Religion, will see need enough for this Caution.
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True Reason, and the true Knowledge of Nature, which is true Philosophy, would certainly direct us to the Acknowledgment and Worship of that Supreme Being who made the World:
True Reason, and the true Knowledge of Nature, which is true Philosophy, would Certainly Direct us to the Acknowledgment and Worship of that Supreme Being who made the World:
But this plainly shews of what dangerous Consequence it is to admit Philosophical Disputes into Religion, which if at any time they may do any service to Religion, much oftner greatly corrupt it,
But this plainly shows of what dangerous Consequence it is to admit Philosophical Disputes into Religion, which if At any time they may do any service to Religion, much oftener greatly corrupt it,
and most of the Disputes about the particular Doctrines of Christianity, are no better than this vain deceit of Philosophy; that were the matters of Faith,
and most of thee Disputes about the particular Doctrines of Christianity, Are no better than this vain deceit of Philosophy; that were the matters of Faith,
than we have for the Writings of the New Testament; and indeed the Infidels of our Age have very little to say purely against the Credibility of the History;
than we have for the Writings of the New Testament; and indeed the Infidels of our Age have very little to say purely against the Credibility of the History;
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and then one would think, that all their other Objections should come too late, unless they will justify Pharaoh in disbelieving Moses, and the Scribes and Pharisees in disbelieving our Saviour,
and then one would think, that all their other Objections should come too late, unless they will justify Pharaoh in disbelieving Moses, and the Scribes and Pharisees in disbelieving our Saviour,
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they must by the same reason have disbelieved them, though they had seen them do all those great Works which are reported of them in such Credible Histories.
they must by the same reason have disbelieved them, though they had seen them doe all those great Works which Are reported of them in such Credible Histories.
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That the Universal Deluge is absolutely impossible, and irreconcileable with the Principles of Philosophy; and it does not become Philosophers to have recourse to Miracles:
That the Universal Deluge is absolutely impossible, and Irreconcilable with the Principles of Philosophy; and it does not become Philosophers to have recourse to Miracles:
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Those who understand the Mystery of Modern Infidelity, know that these, and such like, are the wise Reasons for which they reject and ridicule all Revealed Religion,
Those who understand the Mystery of Modern Infidelity, know that these, and such like, Are the wise Reasons for which they reject and ridicule all Revealed Religion,
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2. As these men oppose Reason and Philosophy to Revelation, so others either deny the fundamental Articles of Christianity for the sake of some Philosophical Difficulties,
2. As these men oppose Reason and Philosophy to Revelation, so Others either deny the fundamental Articles of Christianity for the sake of Some Philosophical Difficulties,
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and that great Art and Subtilty which has been used, and to so little purpose, to pervert those Texts of Scripture, wherein this Doctrine is contained, is an evident proof, That this is the plain, natural obvious sense of those Texts,
and that great Art and Subtlety which has been used, and to so little purpose, to pervert those Texts of Scripture, wherein this Doctrine is contained, is an evident proof, That this is the plain, natural obvious sense of those Texts,
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These are Disputes in Philosophy, and such as none but vain men will dispute about, as being acknowledged above our Comprehension, and therefore no reasonable Objection against our Faith.
These Are Disputes in Philosophy, and such as none but vain men will dispute about, as being acknowledged above our Comprehension, and Therefore no reasonable Objection against our Faith.
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Thus most of the difficulties in the Pelagian and Quinquarticular Controversy, are ultimately resolved into mere Philosophical disputes about Fate and Prescience, Liberty and Necessity,
Thus most of the difficulties in the Pelagian and Quinquarticular Controversy, Are ultimately resolved into mere Philosophical disputes about Fate and Prescience, Liberty and Necessity,
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It has often been proposed as a means of Union to silence all disputes, To confine our selves to Scripture-Words and Expressions, without determining the signification of them:
It has often been proposed as a means of union to silence all disputes, To confine our selves to Scripture-words and Expressions, without determining the signification of them:
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nor could it secure the Peace of the Church, while all men knew, that under the same form of Words, they had very different and contrary Meanings, which would still make them as much Hereticks to each other,
nor could it secure the Peace of the Church, while all men knew, that under the same from of Words, they had very different and contrary Meanings, which would still make them as much Heretics to each other,
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But would men reduce all their disputes to Scripture, and make that the only Rule of their Faith, without intermixing any Philosophical disputes with it, this would be an infallible means of Union;
But would men reduce all their disputes to Scripture, and make that the only Rule of their Faith, without intermixing any Philosophical disputes with it, this would be an infallible means of union;
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for it is only this vain pretence to Philosophy, which raises all these disputes, and then tempts men to pervert the Scriptures to justify their Philosophy.
for it is only this vain pretence to Philosophy, which raises all these disputes, and then tempts men to pervert the Scriptures to justify their Philosophy.
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for this the Scripture teaches, and so far our Faith is concerned; and these are not only justifiable, but necessary disputes, if the true Faith be necessary:
for this the Scripture Teaches, and so Far our Faith is concerned; and these Are not only justifiable, but necessary disputes, if the true Faith be necessary:
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or any other Three, but Three True, Proper, Coeternal, and Coequal Persons: Or whether He, who is in Scripture called the Son of God, be a Creature, though the most Excellent Creature;
or any other Three, but Three True, Proper, Coeternal, and Coequal Persons: Or whither He, who is in Scripture called the Son of God, be a Creature, though the most Excellent Creature;
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And their ancient Creeds pretended to no more, than to teach what the Catholick Faith was, not to expound the Philosophy of the Trinity and Incarnation.
And their ancient Creeds pretended to no more, than to teach what the Catholic Faith was, not to expound the Philosophy of the Trinity and Incarnation.
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and the Faith and Practice of the Catholick Church will justify. Indeed the Importunity of Hereticks did very often engage the Catholick Fathers in Philosophical disputes;
and the Faith and Practice of the Catholic Church will justify. Indeed the Importunity of Heretics did very often engage the Catholic Father's in Philosophical disputes;
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but this they did, not to explain the Christian Mysteries by Philosophy, but only to shew, that as incomprehensible as these Mysteries are, the Philosophy of Hereticks,
but this they did, not to explain the Christian Mysteres by Philosophy, but only to show, that as incomprehensible as these Mysteres Are, the Philosophy of Heretics,
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but we must not set up any Conclusions in Philosophy against the Christian Faith, nor corrupt the Faith with a mixture of Philosophy, nor reject any revealed Truths,
but we must not Set up any Conclusions in Philosophy against the Christian Faith, nor corrupt the Faith with a mixture of Philosophy, nor reject any revealed Truths,
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I shall at present only shew you what reason we have to believe those Doctrines which are thought the most mysterious and inconceivable, notwithstanding any Objections from Natural Reason and Philosophy against them.
I shall At present only show you what reason we have to believe those Doctrines which Are Thought the most mysterious and inconceivable, notwithstanding any Objections from Natural Reason and Philosophy against them.
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that is, That we must believe things which we do not see, things which we have no Natural Notion or Conception of, things which are not evident to Natural Reason;
that is, That we must believe things which we do not see, things which we have no Natural Notion or Conception of, things which Are not evident to Natural Reason;
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but the proper work of Revelation is to discover such things to us as Nature cannot teach, of which we have no Natural Notion, nor any Natural Evidence;
but the proper work of Revelation is to discover such things to us as Nature cannot teach, of which we have no Natural Notion, nor any Natural Evidence;
Now if God ever does reveal such things to us, if we believe upon God's Authority (which is the strict Notion of a Divine Faith), we must believe without any Natural Evidence, merely because God has revealed it;
Now if God ever does reveal such things to us, if we believe upon God's authority (which is the strict Notion of a Divine Faith), we must believe without any Natural Evidence, merely Because God has revealed it;
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He believes the Scriptures, as he would believe Plato and Tully; not as inspired Writings, but as agreeable to Reason and the result of wise and deep Thoughts;
He believes the Scriptures, as he would believe Plato and Tully; not as inspired Writings, but as agreeable to Reason and the result of wise and deep Thoughts;
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when we are no farther concerned with them than with other Human Writings, to believe what they teach agreeable to our own Reason? Let these Men then either reject Faith and Scripture,
when we Are no farther concerned with them than with other Human Writings, to believe what they teach agreeable to our own Reason? Let these Men then either reject Faith and Scripture,
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I would gladly know of them, Whether they would not believe such supernatural Truths, as are not evident to Reason, were they sure that God had Revealed them? I guess they will not be so hardy as to say, That they would not believe God himself, should he Reveal such things as their Reason cannot comprehend;
I would gladly know of them, Whither they would not believe such supernatural Truths, as Are not evident to Reason, were they sure that God had Revealed them? I guess they will not be so hardy as to say, That they would not believe God himself, should he Reveal such things as their Reason cannot comprehend;
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and if they would believe God in such matters, Why will they not believe a Revelation, which they themselves acknowledge to be Divine, in such matters? For is there any difference between believing God,
and if they would believe God in such matters, Why will they not believe a Revelation, which they themselves acknowledge to be Divine, in such matters? For is there any difference between believing God,
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Let us then consider the natural consequence of this, which is of great moment in this dispute, viz. That we must allow of no Objections against Revealed Mysteries, which we will not allow to be good Objections against Sense and Reason;
Let us then Consider the natural consequence of this, which is of great moment in this dispute, viz. That we must allow of no Objections against Revealed Mysteres, which we will not allow to be good Objections against Sense and Reason;
Now no man questions the truth of what he sees and feels, or what he can prove to be true by plain and undeniable Reason, merely because there are unconceivable difficulties in it;
Now no man questions the truth of what he sees and feels, or what he can prove to be true by plain and undeniable Reason, merely Because there Are unconceivable difficulties in it;
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Why should their being unconceivable be a greater Objection against believing a Revelation, than it is against believing our Sense and Reason in matters equally unconceivable? When God has Revealed to us, That he has an Eternal and Only Begotten Son,
Why should their being unconceivable be a greater Objection against believing a Revelation, than it is against believing our Sense and Reason in matters equally unconceivable? When God has Revealed to us, That he has an Eternal and Only Begotten Son,
as we do, that Man Begets a Son in his own likeness, the Philosophy of which we as little understand? Nor can we any more conceive the Union of the Soul and Body,
as we do, that Man Begets a Son in his own likeness, the Philosophy of which we as little understand? Nor can we any more conceive the union of the Soul and Body,
Why should we not as well believe what Revelation teaches, how unconceivable soever it be, as we do what Sense and Reason teaches, though it be alike unconceivable?
Why should we not as well believe what Revelation Teaches, how unconceivable soever it be, as we do what Sense and Reason Teaches, though it be alike unconceivable?
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The Man who rose up and walked before the Philosopher, who was disputing subtilly against the possibility of Motion, put a scorn upon all his Arguments, by shewing him that he could Move:
The Man who rose up and walked before the Philosopher, who was disputing subtly against the possibility of Motion, put a scorn upon all his Arguments, by showing him that he could Move:
for if Revelation it self could prove the certainty of what is Revealed, the difficulties in Nature and Philosophy could no more disprove a Revelation, than confute our Senses.
for if Revelation it self could prove the certainty of what is Revealed, the difficulties in Nature and Philosophy could no more disprove a Revelation, than confute our Senses.
and Natures, of all they see, as they refuse to believe a Revelation any farther than they can conceive and comprehend the thing Revealed, they must of necessity be as great Scepticks, as they are Infidels.
and Nature's, of all they see, as they refuse to believe a Revelation any farther than they can conceive and comprehend the thing Revealed, they must of necessity be as great Sceptics, as they Are Infidels.
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for when we know not the Philosophical Natures of things, nor how they act, and yet will be reasoning and guessing at them, all our false guesses may be full of contradictions and impossibilities,
for when we know not the Philosophical Nature's of things, nor how they act, and yet will be reasoning and guessing At them, all our false Guesses may be full of contradictions and impossibilities,
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They cannot conceive a Creating Power, which can give Being to that which had no Being before, which they think a plain Contradiction to make Something of Nothing;
They cannot conceive a Creating Power, which can give Being to that which had no Being before, which they think a plain Contradiction to make Something of Nothing;
and therefore they fancy a great many botches and blunders in Nature, which cannot be the designs and contrivance of Wisdom, but the effects of Chance;
and Therefore they fancy a great many botches and blunders in Nature, which cannot be the designs and contrivance of Wisdom, but the effects of Chance;
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or Reason, or Revelation, against the Cavils of Atheists and Infidels; for there are unconceivable and incomprehensible Secrets and Mysteries in them all;
or Reason, or Revelation, against the Cavils of Atheists and Infidels; for there Are unconceivable and incomprehensible Secrets and Mysteres in them all;
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and if to conceive and comprehend the Natures of things must be made the measure and standard of true and false, we must deny our Senses and Reason, as well as our Faith;
and if to conceive and comprehend the Nature's of things must be made the measure and standard of true and false, we must deny our Senses and Reason, as well as our Faith;
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and if we do and must believe our Sense and Reason beyond our Comprehension, Why must we believe nothing that is Revealed, any farther than we can conceive and comprehend the Nature and Reasons of it? The Sum is this:
and if we do and must believe our Sense and Reason beyond our Comprehension, Why must we believe nothing that is Revealed, any farther than we can conceive and comprehend the Nature and Reasons of it? The Sum is this:
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Humane Knowledge, whatever the means of knowing be, whether Sense, or Reason, or Revelation, does not reach to the Philosophical Causes and Natures of things,
Humane Knowledge, whatever the means of knowing be, whither Sense, or Reason, or Revelation, does not reach to the Philosophical Causes and Nature's of things,
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1. It is thought very unnatural, that when God has made us reasonable Creatures, and therefore made Natural Reason to us the measure of Truth and Falshood, he should require us to believe without Reason;
1. It is Thought very unnatural, that when God has made us reasonable Creatures, and Therefore made Natural Reason to us the measure of Truth and Falsehood, he should require us to believe without Reason;
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when we say, We believe in Father, Son, and Holy Ghost? Nay, do not our Adversaries understand what we mean by it? How then come they to charge us with believing Contradictions and Impossibilities? For if they know not what we believe, they cannot know whether we believe Contradictions or not.
when we say, We believe in Father, Son, and Holy Ghost? Nay, do not our Adversaries understand what we mean by it? How then come they to charge us with believing Contradictions and Impossibilities? For if they know not what we believe, they cannot know whither we believe Contradictions or not.
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and did Reason require us to believe nothing but what we understand and comprehend. But then we must no more believe Sense and Reason, than Revelation;
and did Reason require us to believe nothing but what we understand and comprehend. But then we must no more believe Sense and Reason, than Revelation;
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as we apprehend, against Reason, and contrary to Reason; we must first consider whether it be the proper Object of Reason; otherwise it is no Objection;
as we apprehend, against Reason, and contrary to Reason; we must First Consider whither it be the proper Object of Reason; otherwise it is no Objection;
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Now no man pretends, that the pure Natures and Essences of things, or their Essential Reasons, Properties, Unions, Operations, are the Objects of Humane Reason;
Now no man pretends, that the pure Nature's and Essences of things, or their Essential Reasons, Properties, Unions, Operations, Are the Objects of Humane Reason;
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All which concern the Essence, and Essential Properties, Operations, Unions, Relations of the Deity, which a modest man might allow to be incomprehensible,
All which concern the Essence, and Essential Properties, Operations, Unions, Relations of the Deity, which a modest man might allow to be incomprehensible,
but when all Created Nature is such a Mystery to us, that we know not the pure Nature and Essence of any one thing in the World, is it an affront to our Reason, that we cannot comprehend the Divine Nature?
but when all Created Nature is such a Mystery to us, that we know not the pure Nature and Essence of any one thing in the World, is it an affront to our Reason, that we cannot comprehend the Divine Nature?
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Such Matters as these are neither without Reason, nor against Reason, nor contrary to Reason; because Reason has nothing to do with them, and can take no cognizance of them:
Such Matters as these Are neither without Reason, nor against Reason, nor contrary to Reason; Because Reason has nothing to do with them, and can take no cognizance of them:
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2dly. Another great Objection against such a Revelation as contains matters which Natural Reason cannot comprehend, is, To what purpose such a Revelation serves? What Merit there can be in believing such Doctrines? And of what good use such a Faith can be to us?
2dly. another great Objection against such a Revelation as contains matters which Natural Reason cannot comprehend, is, To what purpose such a Revelation serves? What Merit there can be in believing such Doctrines? And of what good use such a Faith can be to us?
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for all things have something mysterious and incomprehensible in their natures; what natural Reason cannot account for, and what God never intended we should understand:
for all things have something mysterious and incomprehensible in their nature's; what natural Reason cannot account for, and what God never intended we should understand:
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yet both natural and revealed Knowledge is of as much use to us, as if we did perfectly understand all the secret and incomprehensible Mysteries of the nature of God,
yet both natural and revealed Knowledge is of as much use to us, as if we did perfectly understand all the secret and incomprehensible Mysteres of the nature of God,
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Is this World, or any thing in it, the less useful to us, because we cannot conceive how God created all things of nothing? Or because we do not understand the nature of Matter,
Is this World, or any thing in it, the less useful to us, Because we cannot conceive how God created all things of nothing? Or Because we do not understand the nature of Matter,
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and that he so loved the world, as to give his only begotten Son for the redemption of mankind, that whosoever believes in him, should not perish, but have everlasting life;
and that he so loved the world, as to give his only begotten Son for the redemption of mankind, that whosoever believes in him, should not perish, but have everlasting life;
and never the less useful, because a Trinity in Unity, and the Eternal Generation, and the Incarnation of the Son of God, are great and inconceivable Mysteries.
and never the less useful, Because a Trinity in Unity, and the Eternal Generation, and the Incarnation of the Son of God, Are great and inconceivable Mysteres.
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This is a sufficient Answer to that Objection against the Usefulness of such Mysteries as have something incomprehensible and unconceivable in their Natures:
This is a sufficient Answer to that Objection against the Usefulness of such Mysteres as have something incomprehensible and unconceivable in their Nature's:
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Natural Knowledge we grant was sufficient for a state of Nature, though no man would have had reason to complain, had God in a state of Innocence by a more familiar intercourse with Man,
Natural Knowledge we grant was sufficient for a state of Nature, though no man would have had reason to complain, had God in a state of Innocence by a more familiar intercourse with Man,
I am sure there is an impatient thirst after knowledge in human Nature, and such a great curiosity for secret and hidden Mysteries, that it looks very unnatural for Men to complain, that God Reveals more to them than Nature teaches.
I am sure there is an impatient thirst After knowledge in human Nature, and such a great curiosity for secret and hidden Mysteres, that it looks very unnatural for Men to complain, that God Reveals more to them than Nature Teaches.
nor ear heard, neither hath it entred into the heart of man to conceive. If Nature can't save us, it can't discover to us the way of Salvation neither;
nor ear herd, neither hath it entered into the heart of man to conceive. If Nature can't save us, it can't discover to us the Way of Salvation neither;
and when we are fallen below the relief of Nature, and of natural Knowledge, we ought to be very thankful to our Good God for supernatural Knowledge, and supernatural Means of Salvation.
and when we Are fallen below the relief of Nature, and of natural Knowledge, we ought to be very thankful to our Good God for supernatural Knowledge, and supernatural Means of Salvation.
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