JOB in the foregoing Chapter, carried the Justification of his Integrity so far, that he seem'd to entrench somewhat rudely on the Justice of Providence; Zophar therefore to repress this Insolence,
JOB in the foregoing Chapter, carried the Justification of his Integrity so Far, that he seemed to entrench somewhat rudely on the justice of Providence; Zophar Therefore to repress this Insolence,
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and to chastise the Pride of Man, is evident from hence, that God himself makes use of it to this End, Chap. 38. Then God answered Job out of the whirlwind,
and to chastise the Pride of Man, is evident from hence, that God himself makes use of it to this End, Chap. 38. Then God answered Job out of the whirlwind,
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now, when Luxury and Hypocrisie, Loosness and Corruption do not more openly insult and affront the Morals, than Atheism and Infidelity the Faith of Christianity;
now, when Luxury and Hypocrisy, Looseness and Corruption do not more openly insult and affront the Morals, than Atheism and Infidelity the Faith of Christianity;
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now, when bold Men trample under foot all Mysteries, and under colour of advancing free and impartial Reason, do in effect cashier Revelation. Never therefore was it more necessary than now to put the Question in my Text,
now, when bold Men trample under foot all Mysteres, and under colour of advancing free and impartial Reason, do in Effect cashier Revelation. Never Therefore was it more necessary than now to put the Question in my Text,
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and I think all Men who have not abandon'd their Modesty, with their Faith, must confess, that with respect to human Capacity, infinite and incomprehensible are Terms almost equivalent,
and I think all Men who have not abandoned their Modesty, with their Faith, must confess, that with respect to human Capacity, infinite and incomprehensible Are Terms almost equivalent,
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The Heathens painted their Demiurgus, to whom they assign'd Eternity, for a Companion in pitchy Darkness, retired within a Cave, which their Poets thus describe:
The heathens painted their Demiurgus, to whom they assigned Eternity, for a Companion in pitchy Darkness, retired within a Cave, which their Poets thus describe:
'Twas this Notion made the Philosopher exact so much Modesty and Reverence in all Discourses on Divine Things, which Seneca commends as a wise and great Thought.
'Twas this Notion made the Philosopher exact so much Modesty and reverence in all Discourses on Divine Things, which Senecca commends as a wise and great Thought.
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Now all this was probably borrowed from Moses and the Prophets, how near soever God was to Israel, yet would not he endure that they should approach too near to Mount Sinai to gaze, Exodus xix. 21. And how familiarly soever God would be consulted by Moses, yet when he desired to see his Glory, Chap. 33. God said unto him, Verse 20. thou canst not see my face.
Now all this was probably borrowed from Moses and the prophets, how near soever God was to Israel, yet would not he endure that they should approach too near to Mount Sinai to gaze, Exodus xix. 21. And how familiarly soever God would be consulted by Moses, yet when he desired to see his Glory, Chap. 33. God said unto him, Verse 20. thou Canst not see my face.
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To the same purpose is that of the Prophet, Verily thou art a God that hidest thy self, O God of Israel our Saviour, Isai. xlv. 15. and that of Solomon, the Lord said that he would dwell in the thick darkness, 1 Kings viii. 12. Under the Gospel indeed the Son of God is said to have revealed God to us, John 1.18.
To the same purpose is that of the Prophet, Verily thou art a God that hidest thy self, Oh God of Israel our Saviour, Isaiah xlv. 15. and that of Solomon, the Lord said that he would dwell in the thick darkness, 1 Kings viii. 12. Under the Gospel indeed the Son of God is said to have revealed God to us, John 1.18.
but yet even this Revelation must not be supposed to have exhausted all the Depths and Mysteries of the God-head; for notwithstanding this Revelation, we as yet see but as thorough a Glass darkly, we know but in part,
but yet even this Revelation must not be supposed to have exhausted all the Depths and Mysteres of the Godhead; for notwithstanding this Revelation, we as yet see but as through a Glass darkly, we know but in part,
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and prophesie in part, 1 Cor. xiii. 9. He is reveal'd to us, as he was in the Pillar of Cloud and Fire to Israel, to guide our feet into Canaan, not to entertain our Curiosity; that is, he is sufficiently revealed in order to Holiness and Worship, but no further;
and prophesy in part, 1 Cor. xiii. 9. He is revealed to us, as he was in the Pillar of Cloud and Fire to Israel, to guide our feet into Canaan, not to entertain our Curiosity; that is, he is sufficiently revealed in order to Holiness and Worship, but no further;
To advance to Particulars; If in the God-head we gaze and pry too boldly into eternal Generation and Procession, and the ineffable Unity of Father, Son,
To advance to Particulars; If in the Godhead we gaze and pry too boldly into Eternal Generation and Procession, and the ineffable Unity of Father, Son,
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as far as the Scripture is plain, we may, and must advance, namely, that the Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God;
as Far as the Scripture is plain, we may, and must advance, namely, that the Father is God, the Son is God, and the Holy Ghost is God, and yet there Are not three God's, but one God;
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if we content not our selves here, without a Philosophical Account of the mysterious and inexplicable Unity and Distinction of Father, Son and Holy Ghost, we shall be more like to lose our selves than find out an incomprehensible Truth. All human Explications,
if we content not our selves Here, without a Philosophical Account of the mysterious and inexplicable Unity and Distinction of Father, Son and Holy Ghost, we shall be more like to loose our selves than find out an incomprehensible Truth. All human Explications,
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If we enquire after the Substance or Essence of God, we are told indeed, John iv. 24. That he is a Spirit, and so are Angels and Souls: but what vast Distance there is between that Self-Existent, and these created Spirits; alas, what human Understanding can comprehend? When we speak but of created Spirits, how little is it that we know of them? We learn indeed from the Operations of our own Minds, that Thinking and Liberty belong to Spirits, but all our Attempts beyond this, look little better than ingenious Guesses, and fancyful Amusements.
If we inquire After the Substance or Essence of God, we Are told indeed, John iv. 24. That he is a Spirit, and so Are Angels and Souls: but what vast Distance there is between that Self-Existent, and these created Spirits; alas, what human Understanding can comprehend? When we speak but of created Spirits, how little is it that we know of them? We Learn indeed from the Operations of our own Minds, that Thinking and Liberty belong to Spirits, but all our Attempts beyond this, look little better than ingenious Guesses, and fanciful Amusements.
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The most subtil Discourses on this Subject, seeming to me to amount to but this at most, that we rather understand what Spirits are not, than what they are.
The most subtle Discourses on this Subject, seeming to me to amount to but this At most, that we rather understand what Spirits Are not, than what they Are.
A Spirit, 'tis true, Reason and Revelation tell us, has not Flesh and Bones, is not made of the same Stuff with our mortal Bodies, Luke xxiv. 39. But if we demand what the Substance of it is,
A Spirit, it's true, Reason and Revelation tell us, has not Flesh and Bones, is not made of the same Stuff with our Mortal Bodies, Lycia xxiv. 39. But if we demand what the Substance of it is,
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our Fancy grovels, and cannot raise it self above this visible World, above Matter, above Body, above some pure Ethereal Substance, or something of that Nature, I know not what, which is but a little better Account of this Matter,
our Fancy grovels, and cannot raise it self above this visible World, above Matter, above Body, above Some pure Ethereal Substance, or something of that Nature, I know not what, which is but a little better Account of this Matter,
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Here not to mention, that the very Distinction between Essence and Attributes, is meer Condescension to the Weakness of human Capacity; that it is as difficult to conceive both to be the very same simple thing, as it is repugnant to Reason to divide and separate them.
Here not to mention, that the very Distinction between Essence and Attributes, is mere Condescension to the Weakness of human Capacity; that it is as difficult to conceive both to be the very same simple thing, as it is repugnant to Reason to divide and separate them.
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for if we go about to frame our Notions of boundless Perfections, from some faint Resemblances of them in created Beings, and to judge of God by the actings and movings of our own Minds in these Bodies of Clay, we must needs fall vastly beneath any just and commensurate Idea of Divine Excellencies;
for if we go about to frame our Notions of boundless Perfections, from Some faint Resemblances of them in created Beings, and to judge of God by the actings and movings of our own Minds in these Bodies of Clay, we must needs fallen vastly beneath any just and commensurate Idea of Divine Excellencies;
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All the Attributes of God are infinite in their Perfection, and whosoever goes about to fathom what is infinite, is guilty of the Folly of that Country-man in the Poet, who sitting on the Bank-side, expects to see the Stream run quite away, and leave its Channel dry;
All the Attributes of God Are infinite in their Perfection, and whosoever Goes about to fathom what is infinite, is guilty of the Folly of that Countryman in the Poet, who sitting on the Bankside, expects to see the Stream run quite away, and leave its Channel dry;
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Thus he that goes about to frame to himself an adequate Notion of Omnipotence, and Omnipresence, cannot but attempt the Contradiction of limiting the one, and manacling the other. The Mind which travels in the Contemplation of Eternity, loseth its self in the Journey,
Thus he that Goes about to frame to himself an adequate Notion of Omnipotence, and Omnipresence, cannot but attempt the Contradiction of limiting the one, and manacling the other. The Mind which travels in the Contemplation of Eternity, loses its self in the Journey,
for Wisdom and Goodness, as well as Power and Duration are infinite when ascribed to God and therefore tho our Moral Hahits have so much, Resemblance of these Divine Attributes, that the Spirit stiles them the Image of God, Col. iii. 10. and a Participation of the Divine Nature. 2 Pet. 1.4.
for Wisdom and goodness, as well as Power and Duration Are infinite when ascribed to God and Therefore though our Moral Habits have so much, Resemblance of these Divine Attributes, that the Spirit stile them the Image of God, Col. iii. 10. and a Participation of the Divine Nature. 2 Pet. 1.4.
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Yet does the same Spirit, with respect to the Infiniteness of God's Moral Perfections, assert that there are none good, Luke xviii. 19. None wise but God, 1 Tim. 1.17. In a word, all Men that think soberly, however taught that the best way of defining or describing the Perfections of God, is by excluding and removing from him all the Defects and Imperfections of his Creatures;
Yet does the same Spirit, with respect to the Infiniteness of God's Moral Perfections, assert that there Are none good, Lycia xviii. 19. None wise but God, 1 Tim. 1.17. In a word, all Men that think soberly, however taught that the best Way of defining or describing the Perfections of God, is by excluding and removing from him all the Defects and Imperfections of his Creatures;
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which is the same thing as if we should say of every Divine Attribute, that it has in it all the Perfection we can possibly conceive, and infinitely more.
which is the same thing as if we should say of every Divine Attribute, that it has in it all the Perfection we can possibly conceive, and infinitely more.
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The Sum of all is this, Tho God were so far discoverable by the Light of Reason, as served to render the Idolatry and Wickedness of the Pagan World unexcusable, Rom. 1. tho he were revealed to the Jew, and more fully to us under the Gospel, to instruct us in the Nature of Religious Worship,
The Sum of all is this, Though God were so Far discoverable by the Light of Reason, as served to render the Idolatry and Wickedness of the Pagan World unexcusable, Rom. 1. tho he were revealed to the Jew, and more Fully to us under the Gospel, to instruct us in the Nature of Religious Worship,
and our Obligations to it, yet still God being infinite, and his Perfections a vast Abyss, there are therefore Mysteries in the God-head, which human Reason cannot penetrate, Heights which we cannot soar,
and our Obligations to it, yet still God being infinite, and his Perfections a vast Abyss, there Are Therefore Mysteres in the Godhead, which human Reason cannot penetrate, Heights which we cannot soar,
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and by a clear Consequence all the Knowledge and Understanding upon Earth, if united in one Man, can be but as a little Particle of Light to that eternal Sun, a Drop to that eternal, boundless, and inexhaustible Fountain, how is it possible, that Man should comprehend God!
and by a clear Consequence all the Knowledge and Understanding upon Earth, if united in one Man, can be but as a little Particle of Light to that Eternal Sun, a Drop to that Eternal, boundless, and inexhaustible Fountain, how is it possible, that Man should comprehend God!
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and broader than the Sea. Having thus open'd and establish'd the Doctrine in my Text, That God is incomprehensible; I will now proceed to make Two or three Inferences from it. 1. To let out the Tumor of Self-conceit.
and Broader than the Sea. Having thus opened and established the Doctrine in my Text, That God is incomprehensible; I will now proceed to make Two or three Inferences from it. 1. To let out the Tumor of Self-conceit.
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1. The Consideration of God's Incomprehensibleness, should methinks humble Man, prevail with him to think soberly of himself, and to contain his Enquiries after God, within sober and modest Bounds.
1. The Consideration of God's Incomprehensibleness, should methinks humble Man, prevail with him to think soberly of himself, and to contain his Enquiries After God, within Sobrium and modest Bounds.
and 'tis as evident, that in the height and maturity of his rational Attainments, the Soul how great soever it be in its self, is clogg'd by a lumpish Body, streighten'd by scanty Organs, clouded by Passions,
and it's as evident, that in the height and maturity of his rational Attainments, the Soul how great soever it be in its self, is clogged by a lumpish Body, straightened by scanty Organs, clouded by Passion,
and perverted by Prejudices, which always limit, and too too frequently misguide it, in its Enquiry after Truth. This being so, there cannot be a clearer Proof of Man's Folly,
and perverted by Prejudices, which always limit, and too too frequently misguide it, in its Enquiry After Truth. This being so, there cannot be a clearer Proof of Man's Folly,
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than his extravagant Pretensions, to an unlimited and an universal Knowledge. What, nothing satisfie this poor Creature, but the comprehending or discarding Mysteries!
than his extravagant Pretensions, to an unlimited and an universal Knowledge. What, nothing satisfy this poor Creature, but the comprehending or discarding Mysteres!
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What, can this Understanding, such as I have described it, be the Test and Standard of universal Truth! Can this shallow Capacity measure the utmost Extent of Nature,
What, can this Understanding, such as I have described it, be the Test and Standard of universal Truth! Can this shallow Capacity measure the utmost Extent of Nature,
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Alas, We may with as much Reason pretend to contain the Waters in the Hollow of our Hand, to mete out Heaven with a Span, and weigh the Mountains of the Earth in a pair of Scales!
Alas, We may with as much Reason pretend to contain the Waters in the Hollow of our Hand, to meet out Heaven with a Span, and weigh the Mountains of the Earth in a pair of Scales!
our Language is that of Men, not Angels, and our Notions such as fit this State of Mortality, not one of Glory or Perfection. When ever therefore we go about proudly to explicate a Mystery, as if it were indeed but an Idol, the Figment of Man's Brain, we serve it as the Ark of God did Dagon, cast it down from the height where it stood to the Earth,
our Language is that of Men, not Angels, and our Notions such as fit this State of Mortality, not one of Glory or Perfection. When ever Therefore we go about proudly to explicate a Mystery, as if it were indeed but an Idol, the Figment of Man's Brain, we serve it as the Ark of God did Dagon, cast it down from the height where it stood to the Earth,
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Ah! let us then content our selves with admiring and loving that God, which we cannot yet at least comprehend. Let us imitate Elijah, who when God passed by, wrapt his Face in a Mantle, and stood at the Mouth of the Cave, to adore and worship, not gaze upon his Majesty.
Ah! let us then content our selves with admiring and loving that God, which we cannot yet At least comprehend. Let us imitate Elijah, who when God passed by, wrapped his Face in a Mantle, and stood At the Mouth of the Cave, to adore and worship, not gaze upon his Majesty.
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as may strengthen and establish our Obedience, and enkindle in us ardent Desires after that Heaven, wherein we shall no longer know in part, and see as thorough a Glass darkly, but we shall know as we are known, and see Face to Face. In the mean time,
as may strengthen and establish our obedience, and enkindle in us Ardent Desires After that Heaven, wherein we shall no longer know in part, and see as through a Glass darkly, but we shall know as we Are known, and see Face to Face. In the mean time,
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Truly, whatever these Men pretend to, there is little Acuteness in this, What, is there no Difference between knowing all things, and knowing nothing, between a full and comprehensive Knowledge and utter Ignorance? Blessed be God, the meanest of our People have a better Notion of a Mystery, and 'tis this, That it is a Doctrine or Article, wherein much is revealed,
Truly, whatever these Men pretend to, there is little Acuteness in this, What, is there no Difference between knowing all things, and knowing nothing, between a full and comprehensive Knowledge and utter Ignorance? Blessed be God, the Meanest of our People have a better Notion of a Mystery, and it's this, That it is a Doctrine or Article, wherein much is revealed,
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wherein there is something plain and intelligible, something deep and inscrutable, something that we do or may know, something that we cannot. That there are such Mysteries in the Gospel, no Man ought to doubt,
wherein there is something plain and intelligible, something deep and inscrutable, something that we do or may know, something that we cannot. That there Are such Mysteres in the Gospel, no Man ought to doubt,
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Such a Mystery is God, as I have shew'd already, and such a Mystery is the Incarnation of our Lord. That the Word was made Man is reveal'd, and there is no Term in this Proposition but what is intelligible enough;
Such a Mystery is God, as I have showed already, and such a Mystery is the Incarnation of our Lord. That the Word was made Man is revealed, and there is no Term in this Proposition but what is intelligible enough;
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but if we enquire into the Nature and Manner of that Union, wherein this Incarnation consists, this is to all of us a Mystery; and I wonder not if it seem a very contradictious one to a Socinian, whose Divinity and Philosophy, if we may take his Word, are not able to furnish him with any higher Notion of Union than what results from Coextention of parts.
but if we inquire into the Nature and Manner of that union, wherein this Incarnation consists, this is to all of us a Mystery; and I wonder not if it seem a very contradictious one to a Socinian, whose Divinity and Philosophy, if we may take his Word, Are not able to furnish him with any higher Notion of union than what results from Coextention of parts.
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This being the Notion of a Mystery, to assert the Reasonableness of believing one, when revealed by God, is no more than to assert, that the Incomprehensibleness of something involved and wrapt up in a Divine Revelation, ought not to supplant our Bel•ef of that which is plain and intelligible. That secret things belong to God, but those that are revealed to us and our Children;
This being the Notion of a Mystery, to assert the Reasonableness of believing one, when revealed by God, is no more than to assert, that the Incomprehensibleness of something involved and wrapped up in a Divine Revelation, ought not to supplant our Bel•ef of that which is plain and intelligible. That secret things belong to God, but those that Are revealed to us and our Children;
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That the Shallowness of human Capacity is no Objection against the Veracity of God, nor ought our Dimness or Dullness to invalidate or disparage Divine Authority; All this is plain of its self,
That the Shallowness of human Capacity is no Objection against the Veracity of God, nor ought our Dimness or Dullness to invalidate or disparage Divine authority; All this is plain of its self,
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To make Mysteries stoop and bow down to our Capacities, and if they will not, to reject them, is in effect to devest them of their Nature, and to make them none.
To make Mysteres stoop and bow down to our Capacities, and if they will not, to reject them, is in Effect to devest them of their Nature, and to make them none.
Besides, what Grounds shall we proceed upon in such an Enquiry as this? Shall we judge of Divine Things by Maxims of Corpuscular Philosophy? How ridiculous and absurd were this? especially when the Philosophy of one Age overthrows that of another,
Beside, what Grounds shall we proceed upon in such an Enquiry as this? Shall we judge of Divine Things by Maxims of Corpuscular Philosophy? How ridiculous and absurd were this? especially when the Philosophy of one Age overthrows that of Another,
and Time again rather confounds the Old, than establishes the New. Indeed, in almost every days Experience, something or other occurs to every modest Enquirer into Nature, too wonderful,
and Time again rather confounds the Old, than establishes the New. Indeed, in almost every days Experience, something or other occurs to every modest Enquirer into Nature, too wondered,
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and too big for our Capacities, so that we are forc'd, either to disbelieve the Evidence of our Sense, or to confess the Weakness of our Reason. Is it reasonable then to expect that the Mysteries of our Faith should be more easie and demonstrable than the Objects of our Sense? Or if not,
and too big for our Capacities, so that we Are forced, either to disbelieve the Evidence of our Sense, or to confess the Weakness of our Reason. Is it reasonable then to expect that the Mysteres of our Faith should be more easy and demonstrable than the Objects of our Sense? Or if not,
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yet, that that Reason which is so purblind, in the search of Natural, should be a competent Judge of Divine Things? It is true, to believe without a Reason for it, is Credulity, not Faith: But it is as true, that as the Soveraignty and Goodness of God, is the Supreme Reason of our Obedience, so is his Veracity of our Faith. So that all that Reason can have to do here, is not to reject the Articles revealed,
yet, that that Reason which is so purblind, in the search of Natural, should be a competent Judge of Divine Things? It is true, to believe without a Reason for it, is Credulity, not Faith: But it is as true, that as the Sovereignty and goodness of God, is the Supreme Reason of our obedience, so is his Veracity of our Faith. So that all that Reason can have to do Here, is not to reject the Articles revealed,
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because we cannot fathom all the Depths and Mystteries contain'd in them, but to examine the Authority and sense of the Revelation, and these being once cleared, to Sacrifice all our doubts and Scruples to our Faith.
Because we cannot fathom all the Depths and Mystteries contained in them, but to examine the authority and sense of the Revelation, and these being once cleared, to Sacrifice all our doubts and Scruples to our Faith.
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1. Because thus we worship God with our Understandings as well as Wills, and captivate our Reasons as well as our Affections to the Obedience of Faith. .
1. Because thus we worship God with our Understandings as well as Wills, and captivate our Reasons as well as our Affections to the obedience of Faith..
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This will secure our Faith, and keep us from Apostatising thorough Pride or Confidence; whereas such as stumble at every thing in Scripture, which includes in it any thing deep and inscrutable, such who indulge to themselves such a liberty of Prophesying, as to forsake the received and obvious sence of Scripture,
This will secure our Faith, and keep us from Apostatizing through Pride or Confidence; whereas such as Stumble At every thing in Scripture, which includes in it any thing deep and inscrutable, such who indulge to themselves such a liberty of Prophesying, as to forsake the received and obvious sense of Scripture,
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and adulterated our holy Religion by sophistical Subtilties and bold Fancies, devested it of every thing that is august and mysterious in it, debased our Faith into vain Philosophy, our Christianity into mere Paganism, divided the Church of Christ by innumerable Schisms, and multiplied bold and blasphemous Heresies from time to time.
and adulterated our holy Religion by sophistical Subtleties and bold Fancies, devested it of every thing that is august and mysterious in it, debased our Faith into vain Philosophy, our Christianity into mere Paganism, divided the Church of christ by innumerable Schisms, and multiplied bold and blasphemous Heresies from time to time.
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whoever forsakes the received, natural and obvious sense of Scripture, as he has no warrant to expect the conduct and guidance of the Spirit, so has he reason to fear that fancy may lead him to fatal Precipices. Besides that such a one ought to Remember that wresting the words of Scripture by Criticism, or its sence by subtility or Sophistry is the next step to a down right rejecting its Authority. But must we then admit of a sence loaded with Contradictions? by no means;
whoever forsakes the received, natural and obvious sense of Scripture, as he has no warrant to expect the conduct and guidance of the Spirit, so has he reason to Fear that fancy may led him to fatal Precipices. Beside that such a one ought to remember that wresting the words of Scripture by Criticism, or its sense by subtility or Sophistry is the next step to a down right rejecting its authority. But must we then admit of a sense loaded with Contradictions? by no means;
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and oppose and fight against the express sense and Mind of God. We must take Care too, in the next place, that we be not too forward to charge what is above our Reason with Contradictions,
and oppose and fight against the express sense and Mind of God. We must take Care too, in the next place, that we be not too forward to charge what is above our Reason with Contradictions,
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for 'tis to pronounce of and censure what we do not understand. Lastly, The Incomprehensibleness of God solves all the Difficulties that clog the Doctrine of Providence.
for it's to pronounce of and censure what we do not understand. Lastly, The Incomprehensibleness of God solves all the Difficulties that clog the Doctrine of Providence.
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To make the actual Concourse or Super intendence of God, in every Folly or sinful Action, in every trifling Production, or Blunder of Nature, to consist with his Dignity and Majesty; To reconcile Confusion and Disorder with unerring Wisdom, a thousand fortuitous and blind Events with eternal and uncontrolable Counsel and Contrivance, Infallibility in Foreknowledge with Uncertainty in Events, Fate and Necessity in the End, with Freedom and Contingency in the Means, this seems a very puzzling Undertaking,
To make the actual Concourse or Super intendence of God, in every Folly or sinful Actium, in every trifling Production, or Blunder of Nature, to consist with his Dignity and Majesty; To reconcile Confusion and Disorder with unerring Wisdom, a thousand fortuitous and blind Events with Eternal and uncontrollable Counsel and Contrivance, Infallibility in Foreknowledge with Uncertainty in Events, Fate and Necessity in the End, with Freedom and Contingency in the Means, this seems a very puzzling Undertaking,
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as to the promiscuous Dispensation of Good and Evil, the wisest and best Men were sometimes at a Loss to reconcile this with the Wisdom and Justice of God.
as to the promiscuous Dispensation of Good and Evil, the Wisest and best Men were sometime At a Loss to reconcile this with the Wisdom and justice of God.
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but what shall rectifie it in spiritual Things? That Grace should be dispersed as unaccountably as temporal Favours, that the Manifestation of Jesus in the flesh, should be the only effectual Means to reclaim the World,
but what shall rectify it in spiritual Things? That Grace should be dispersed as unaccountably as temporal Favours, that the Manifestation of jesus in the Flesh, should be the only effectual Means to reclaim the World,
and pious ones in their first Revolts and Relapses, when others desperately and irrecoverably wicked, sin out Life to the last, fullest and ripest Period;
and pious ones in their First Revolts and Relapses, when Others desperately and irrecoverably wicked, sin out Life to the last, Fullest and Ripest Period;
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if God had done all he could, to prevent or extirpate it, seems hardly consistent with his infinite Power and Wisdom, and yet for God to neglect any Means necessary to the Prevention or Suppression of it, seems no less inconsistent with his Holiness; That the Almighty should foresee from all Eternity how small the Flock would be which should inherit Heaven,
if God had done all he could, to prevent or extirpate it, seems hardly consistent with his infinite Power and Wisdom, and yet for God to neglect any Means necessary to the Prevention or Suppression of it, seems no less inconsistent with his Holiness; That the Almighty should foresee from all Eternity how small the Flock would be which should inherit Heaven,
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and how his wretched Creatures would throng in Crowds the broad way to destruction, and yet delight to Create a World, which was to be fill'd with so much Sin,
and how his wretched Creatures would throng in Crowds the broad Way to destruction, and yet delight to Create a World, which was to be filled with so much since,
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and end in so much Misery, seems very difficultly reconcileable with his Goodness, and yet that he should not foresee all this is utterly inconsistent with his Perfection, and particularly his Foreknowledge. These and such like Difficulties, the Manichees endeavoured to solve by asserting two first Principles, an evil, and a good one, but with what success every Body knows;
and end in so much Misery, seems very difficultly reconcilable with his goodness, and yet that he should not foresee all this is utterly inconsistent with his Perfection, and particularly his Foreknowledge. These and such like Difficulties, the manichees endeavoured to solve by asserting two First Principles, an evil, and a good one, but with what success every Body knows;
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How can we, without the Guilt of Confidence and Rashness, prescribe Rules to Power, Wisdom, and Goodness in their own Nature infinite? We know not where God began,
How can we, without the Gilded of Confidence and Rashness, prescribe Rules to Power, Wisdom, and goodness in their own Nature infinite? We know not where God began,
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his Wisdom comprehends a thousand things we can never think of, and his Omnipotence can accomplish ten thousand more, which we can never as much as fancy possible.
his Wisdom comprehends a thousand things we can never think of, and his Omnipotence can accomplish ten thousand more, which we can never as much as fancy possible.
Past, present, and to come, form but one entire prospect to him; and tho things appear confused, scattered, mangled, and dismembered to us, to him they appear uniform, regular and Harmonious; we can therefore no more judge of the Wisdom, Justice, or Goodness of God, by any particular Instances of Providence disjoined from the whole,
Past, present, and to come, from but one entire prospect to him; and though things appear confused, scattered, mangled, and dismembered to us, to him they appear uniform, regular and Harmonious; we can Therefore no more judge of the Wisdom, justice, or goodness of God, by any particular Instances of Providence disjoined from the Whole,
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The World, in a Word, is often wont and properly to be compared to a well laid Dramatick Plot, which tho to the Spectator who beholds some part only, it seems ravell'd and intangl'd,
The World, in a Word, is often wont and properly to be compared to a well laid Dramatic Plot, which though to the Spectator who beholds Some part only, it seems raveled and entangled,
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and unfold all the Mysteries of its elaborate Scenes, and we shall then see Perfection rising out of Corruption, like Light out of Darkness, Sin ending in Holiness, and the Miseries of all who do not willfully obstruct it in Happiness. In the mean time, our business is not to intrude our selves into the Counsels of God, to arraign the Conduct which we do not understand;
and unfold all the Mysteres of its elaborate Scenes, and we shall then see Perfection rising out of Corruption, like Light out of Darkness, since ending in Holiness, and the Misery's of all who do not wilfully obstruct it in Happiness. In the mean time, our business is not to intrude our selves into the Counsels of God, to arraign the Conduct which we do not understand;
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But to adore the Wisdom which we cannot fathom, and with an humble awe magnifie and revere those Counsels which we cannot penetrate. Let us follow the Advice of Zophar, Vers. 1, 14 let us prepare our hearts and stretch out our hands towards God,
But to adore the Wisdom which we cannot fathom, and with an humble awe magnify and revere those Counsels which we cannot penetrate. Let us follow the advice of Zophar, Vers. 1, 14 let us prepare our hearts and stretch out our hands towards God,
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Then may we securely confide in God, and follow wheresoever his Providence leads, and those Paths which appear to us like Labyrinths and Mazes, will yet prove our next way to our Canaan; for all things must and will work together for good to them that love and fear God.
Then may we securely confide in God, and follow wheresoever his Providence leads, and those Paths which appear to us like Labyrinths and Mazes, will yet prove our next Way to our Canaan; for all things must and will work together for good to them that love and Fear God.
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And now I have nothing more to do, but to convert my Exhortations into Prayers. May the Contemplation of the Incomprehensible Mystery of God, increase our Veneration for our Holy Religion, and secure the Peace of our Bosoms against the Assaults of Profaness and Irreligion on the one hand,
And now I have nothing more to do, but to convert my Exhortations into Prayers. May the Contemplation of the Incomprehensible Mystery of God, increase our Veneration for our Holy Religion, and secure the Peace of our Bosoms against the Assaults of Profaneness and Irreligion on the one hand,
May the Spirit of Religion in all of us, never evaporate in giddy Novelties and daring Disputes, but exert itself in solid Virtues and great and good Works.
May the Spirit of Religion in all of us, never evaporate in giddy Novelties and daring Disputes, but exert itself in solid Virtues and great and good Works.
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Lastly, May we all be inspired with a zeal for God, a zeal that may make us the great Examples as well as Assertors of our truly Catholick and Apostolick Faith;
Lastly, May we all be inspired with a zeal for God, a zeal that may make us the great Examples as well as Assertors of our truly Catholic and Apostolic Faith;
a zeal that may effectually contribute to give a stop to the spreading Leprosie of Heresie and Innovation, to root out Atheism and Wickedness, and to propagate Godliness in the power of it throughout these Realms.
a zeal that may effectually contribute to give a stop to the spreading Leprosy of Heresy and Innovation, to root out Atheism and Wickedness, and to propagate Godliness in the power of it throughout these Realms.
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and when we have happily finished our Race, and bow down under no other weight than that of Years and of mortal Body, he shall translate us into the Presence of his Glory, where we shall find the Seraphin themselves praising that Humility and Zeal, which I invite you to here;
and when we have happily finished our Raze, and bow down under no other weight than that of years and of Mortal Body, he shall translate us into the Presence of his Glory, where we shall find the Seraphin themselves praising that Humility and Zeal, which I invite you to Here;
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