The remains of that reverend and learned prelate, Dr. George Rust, late lord bishop of Dromore, in the kingdom of Ireland collected and published by Henry Hallywell.
Mercy is the Quintessence and Flower of Goodness, and this is the Name whereby God proclaims himself unto Moses; The Lord, the Lord God mercifull and gratious, long-suffering,
Mercy is the Quintessence and Flower of goodness, and this is the Name whereby God proclaims himself unto Moses; The Lord, the Lord God merciful and gracious, long-suffering,
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God so loved the World, but how? that is too much for the Tongue of Men or Angels to express, onely we may make some guess at it by the Effects, That he sent his onely begotten Son into the World, that whoever believeth on him should not perish, but have everlasting Life.
God so loved the World, but how? that is too much for the Tongue of Men or Angels to express, only we may make Some guess At it by the Effects, That he sent his only begotten Son into the World, that whoever Believeth on him should not perish, but have everlasting Life.
as often as he returned to life again, so often would he pardon the Murtherer. If ever this saying was verified, it was in the Person of our blessed Jesus.
as often as he returned to life again, so often would he pardon the Murderer. If ever this saying was verified, it was in the Person of our blessed jesus.
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and his Spirit to manage his Cause with the coy and froward Sons of Men, who are always wooing and beseeching us, that we would come and be reconciled to God.
and his Spirit to manage his Cause with the coy and froward Sons of Men, who Are always wooing and beseeching us, that we would come and be reconciled to God.
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The Summ is, God is the Father of Spirits, and Lover of Souls, and the Gospel is nothing else but the most effectual course that infinite Wisedom and Goodness could contrive, in order to their Happiness.
The Sum is, God is the Father of Spirits, and Lover of Souls, and the Gospel is nothing Else but the most effectual course that infinite Wisdom and goodness could contrive, in order to their Happiness.
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And though it seems becoming the Simplicity and Majesty of God, that he should be alone within himself, retired into the inapproachable recesses of his own Being;
And though it seems becoming the Simplicity and Majesty of God, that he should be alone within himself, retired into the inapproachable Recesses of his own Being;
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And God pronounces concerning the Works of his Hands, that they are very good; for God made not Death, neither hath he pleasure in the destruction of the living;
And God pronounces Concerning the Works of his Hands, that they Are very good; for God made not Death, neither hath he pleasure in the destruction of the living;
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All the several Degrees of Individuals of Creatures are like so many Rays, that flow from the inexhaustible Fountain of Light and Being, from whence the farther they go, the weaker and fainter they grow, till at last they reach to the confines of Non-Entity, or rather impossibility of Existence.
All the several Degrees of Individuals of Creatures Are like so many Rays, that flow from the inexhaustible Fountain of Light and Being, from whence the farther they go, the Weaker and fainter they grow, till At last they reach to the confines of Nonentity, or rather impossibility of Existence.
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No, this infinite Goodness acts in a freer and larger Sphere, and gives Life and Being unto every thing that is capable of the Pleasure and Happiness of it.
No, this infinite goodness acts in a freer and larger Sphere, and gives Life and Being unto every thing that is capable of the Pleasure and Happiness of it.
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It is She hath appointed the Sun and the Moon for Times and Seasons, and to light and comfort the Life of this lower World. This is that infinite Goodness;
It is She hath appointed the Sun and the Moon for Times and Seasons, and to Light and Comfort the Life of this lower World. This is that infinite goodness;
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and so far is he from envying or repining at the free communications of God to any of his Creatures, that he is willing it should go better with others than with himself,
and so Far is he from envying or repining At the free communications of God to any of his Creatures, that he is willing it should go better with Others than with himself,
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It was a noble Speech, and the sense of every good Man's Soul, that If it were lawfull to put forth an Act of Omnipotency, that I might redeem poor lost and degenerate Souls,
It was a noble Speech, and the sense of every good Man's Soul, that If it were lawful to put forth an Act of Omnipotency, that I might Redeem poor lost and degenerate Souls,
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for they are already in the hands of an infinitely wise and almighty Goodness, whose Love is more immense and boundless than that of a finite and shallow Creature;
for they Are already in the hands of an infinitely wise and almighty goodness, whose Love is more immense and boundless than that of a finite and shallow Creature;
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Tell me now whosoever thou art that hast thy Spirit thus affected, is not this Temper of Mind a participation of God? a piece of the Divine Image and Nature,
Tell me now whosoever thou art that hast thy Spirit thus affected, is not this Temper of Mind a participation of God? a piece of the Divine Image and Nature,
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Must we not conclude that God is infinitely better, and more loving, tender, pitifull and compassionate, in all degrees, both of Intension and Extension,
Must we not conclude that God is infinitely better, and more loving, tender, pitiful and compassionate, in all Degrees, both of Intention and Extension,
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And the Scripture it self is therefore entertained by us, because it makes a great report of God, conformable to the most perfect Idea's we have of him, or can frame of him.
And the Scripture it self is Therefore entertained by us, Because it makes a great report of God, conformable to the most perfect Idea's we have of him, or can frame of him.
Wherefore, as we come to know what Faithfulness, and Veracity, and Wisedom, and other Perfections, are in God by some Resemblances of them, which we find in our selves;
Wherefore, as we come to know what Faithfulness, and Veracity, and Wisdom, and other Perfections, Are in God by Some Resemblances of them, which we find in our selves;
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And for my part, I must confess, I should think my self guilty of the highest Blasphemy, (for I should reproach the most precious Attribute of the Deity,) if I should make the Love of God more narrow, limited and contracted,
And for my part, I must confess, I should think my self guilty of the highest Blasphemy, (for I should reproach the most precious Attribute of the Deity,) if I should make the Love of God more narrow, limited and contracted,
But if we were able to judge aright, the single Name of God speaks a thousand times more Love than ten thousand times such Appellations of Endearments.
But if we were able to judge aright, the single Name of God speaks a thousand times more Love than ten thousand times such Appellations of Endearments.
For to come nearer to a Demonstration of what we have hitherto discoursed on; God is nothing else but Ens summè perfectum; and Goodness is the Flower and Summity,
For to come nearer to a Demonstration of what we have hitherto discoursed on; God is nothing Else but Ens summè perfectum; and goodness is the Flower and Summity,
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and the Apostle tells us, that Love is the fulfilling of the Law, and all moral Excellencies are contained in it, by way of Eminency and Transcendency,
and the Apostle tells us, that Love is the fulfilling of the Law, and all moral Excellencies Are contained in it, by Way of Eminency and Transcendency,
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Even this Goodness it is that enstamps upon all the Notion of Perfection; the partaking or not partaking of Goodness makes all Things undergo divers Censures.
Even this goodness it is that enstamp upon all the Notion of Perfection; the partaking or not partaking of goodness makes all Things undergo diverse Censures.
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Even Wisedom and Power disjoin'd from Goodness, what is it but subtile Mischief, and armed Wickedness? And all Perfections whatever are onely so far good and desireable as they are found built on this Foundation.
Even Wisdom and Power disjoined from goodness, what is it but subtle Mischief, and armed Wickedness? And all Perfections whatever Are only so Far good and desirable as they Are found built on this Foundation.
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yet, if you add to its Being Principles of Envy and Malice, it will be so far from deserving the name of Good, that it will be a worse Devil than Hell it self can shew.
yet, if you add to its Being Principles of Envy and Malice, it will be so Far from deserving the name of Good, that it will be a Worse devil than Hell it self can show.
though we could not accuse him of Injury, (for he may doe what he will with his own,) yet we should be so far from deeming him worthy of Love, that we should hate and abhor him for his Cruelty.
though we could not accuse him of Injury, (for he may do what he will with his own,) yet we should be so Far from deeming him worthy of Love, that we should hate and abhor him for his Cruelty.
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Among us sory and imperfect Beings, acting according to the generous Principle of Right and Good, is the onely worthy end a Man can propound to himself;
Among us sorry and imperfect Beings, acting according to the generous Principle of Right and Good, is the only worthy end a Man can propound to himself;
and leave the World in an Eternal benumbed Darkness, and shut up the Womb of the Earth, our Great Mother, that it should never bring forth Fruit more for Man or Beast? Creatures are the off-spring of an inexhausted Goodness, out of whose pregnant Womb they first sprung,
and leave the World in an Eternal benumbed Darkness, and shut up the Womb of the Earth, our Great Mother, that it should never bring forth Fruit more for Man or Beast? Creatures Are the offspring of an inexhausted goodness, out of whose pregnant Womb they First sprung,
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the Clay must not rise up against the Potter, and say, why hast thou made me thus? But I have security beyond all legal Bonds and Obligations, that God will not deal thus arbitrariously with me;
the Clay must not rise up against the Potter, and say, why hast thou made me thus? But I have security beyond all Legal Bonds and Obligations, that God will not deal thus arbitrariously with me;
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for I speak nothing but what is worthy of God, and to the Honour of my Maker,) I can with more ease think, that Light should spring out of the bottomless Pit, that the Sun should become the source of Darkness, that Ice should burn,
for I speak nothing but what is worthy of God, and to the Honour of my Maker,) I can with more ease think, that Light should spring out of the bottomless Pit, that the Sun should become the source of Darkness, that Ice should burn,
than that God should take up a thought of making any of his Creatures miserable, without the consideration of their Provocation, and continuance in it.
than that God should take up a Thought of making any of his Creatures miserable, without the consideration of their Provocation, and Continuance in it.
And so fully hath God by natural and revealed Light instructed my Mind in this Truth, that if an Angel from Heaven should preach any other Doctrine, it were impossible I should believe him.
And so Fully hath God by natural and revealed Light instructed my Mind in this Truth, that if an Angel from Heaven should preach any other Doctrine, it were impossible I should believe him.
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Were there a good Prince on Earth of Absolute and irresistible Power, and by an impossible supposition unaccountable to God himself, (or at least let us not consider him with that Relation;) Can we possibly imagine this Man should design the greatest part of his Subjects, some to Phalaris 's Bull, others to Nebuchadnezzar 's Furnace, others to Caldrons of boiling Lead, others to lie perpetually on the Rack;
Were there a good Prince on Earth of Absolute and irresistible Power, and by an impossible supposition unaccountable to God himself, (or At least let us not Consider him with that Relation;) Can we possibly imagine this Man should Design the greatest part of his Subject's, Some to Phalaris is Bull, Others to Nebuchadnezzar is Furnace, Others to Caldrons of boiling Led, Others to lie perpetually on the Rack;
and all this to get himself a Name of Power and Greatness, and to recite the Honour of his Absolute Dominion and Sovereignty? Shall we not rather judge it a matter of greater Glory,
and all this to get himself a Name of Power and Greatness, and to recite the Honour of his Absolute Dominion and Sovereignty? Shall we not rather judge it a matter of greater Glory,
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and more agreeable to his Nature, and ten thousand times more credible that he should lay out his power to make those that are under him as happy as they are capable of? 'Tis true, fond Man,
and more agreeable to his Nature, and ten thousand times more credible that he should lay out his power to make those that Are under him as happy as they Are capable of? It's true, found Man,
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when he hath gotten power into his Hand, he prides himself in acting arbitrariously, doing and undoing, raising and abasing, making happy and miserable, merely because he will doe so,
when he hath got power into his Hand, he prides himself in acting arbitrariously, doing and undoing, raising and abasing, making happy and miserable, merely Because he will do so,
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But to think that God hath any such design upon the generations of Mankind, is as misbecoming and ridiculous, as if we should think to procure the Name of Mighty and Potent, by going up and down the World,
But to think that God hath any such Design upon the generations of Mankind, is as misbecoming and ridiculous, as if we should think to procure the Name of Mighty and Potent, by going up and down the World,
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and it being universally acknowledged by every Creature that hath any apprehensions of the Love of God, that his Power is sovereign and independent, it must needs advance the Glory of this Attribute,
and it being universally acknowledged by every Creature that hath any apprehensions of the Love of God, that his Power is sovereign and independent, it must needs advance the Glory of this Attribute,
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and of whose Truth I make no more doubt than I do of my own Existence, which the so much admired Monsieur hath made the first Principle of his Philosophy.
and of whose Truth I make no more doubt than I do of my own Existence, which the so much admired Monsieur hath made the First Principle of his Philosophy.
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But the summ of all that hath been said may be comprised in these three words, God is Love; which is witnessed to us by Divine Revelation, by Creation and Providence, by the inward sense and experience of every good Man,
But the sum of all that hath been said may be comprised in these three words, God is Love; which is witnessed to us by Divine Revelation, by Creation and Providence, by the inward sense and experience of every good Man,
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I could now from this single Principle of Divine Goodness, that we have hitherto been speaking of, by mathematical and demonstrative Evidence deduce the noblest Conclusions that the Mind of Man can entertain it self withall:
I could now from this single Principle of Divine goodness, that we have hitherto been speaking of, by mathematical and demonstrative Evidence deduce the Noblest Conclusions that the Mind of Man can entertain it self withal:
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from such Premisses as these, it will follow, that this infinite Goodness must infinitely communicate it self unto all degrees of Being, in all the possible differences of Place or Duration,
from such Premises as these, it will follow, that this infinite goodness must infinitely communicate it self unto all Degrees of Being, in all the possible differences of Place or Duration,
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how came it to pass that the Womb of Divine Goodness was barren and unfruitfull for infinite Ages? And what is it that hath set bounds and limits to this created World, walled it with a Crystallin or Empyrean Heaven? Was here onely a Capacity of receiving matter,
how Come it to pass that the Womb of Divine goodness was barren and unfruitful for infinite Ages? And what is it that hath Set bounds and Limits to this created World, walled it with a Crystalline or Empyrean Heaven? Was Here only a Capacity of receiving matter,
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or is not every parcel of infinite space equally capable of the Emanations of Divine Goodness? Why is it then that its Productions reach not to the utmost Limits of an infinite Extension? Whence is it that this diffusive and impartial Love confines its care to this spot of Earth, which compared with its Immensity vanisheth into Nothing? To me it is strange, seeing every Star is of the same nature as the Sun, that they also have not Planets wheeling about them,
or is not every parcel of infinite Molle equally capable of the Emanations of Divine goodness? Why is it then that its Productions reach not to the utmost Limits of an infinite Extension? Whence is it that this diffusive and impartial Love confines its care to this spot of Earth, which compared with its Immensity Vanishes into Nothing? To me it is strange, seeing every Star is of the same nature as the Sun, that they also have not Planets wheeling about them,
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Why do the Souls of Brutes onely taste the Pleasures of this Life, and are presently remanded back into their first Nothing? And why do they not rather fly from Bush to Bush,
Why do the Souls of Brutes only taste the Pleasures of this Life, and Are presently remanded back into their First Nothing? And why do they not rather fly from Bush to Bush,
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and enter into Bodies again, and reiterate their Happiness in a never ending Succession? And seeing the Souls of Men have so quick a sense of Pleasure and Happiness,
and enter into Bodies again, and reiterate their Happiness in a never ending Succession? And seeing the Souls of Men have so quick a sense of Pleasure and Happiness,
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why did they not receive their Being in the first moment of Eternity? Or why are they in the instant of their Creations depriv'd of Original Righteousness,
why did they not receive their Being in the First moment of Eternity? Or why Are they in the instant of their Creations deprived of Original Righteousness,
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and imprisoned in these Bodies, and not rather left to themselves by certain steps and declensions to slide into those disadvantageous Conditions, according to those secret and hidden Chains of Attraction which we may imagine Divine Wisedom might have placed in the nature of Things? And seeing God did decree,
and imprisoned in these Bodies, and not rather left to themselves by certain steps and declensions to slide into those disadvantageous Conditions, according to those secret and hidden Chains of Attraction which we may imagine Divine Wisdom might have placed in the nature of Things? And seeing God did Decree,
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or at least foresee the Fall of Adam, Why would he make him a Common Person for all Mankind, which they never consented to? And involve his Posterity in all that Sin and Misery, which they never were in a Capacity of preventing? Why is the Soul of Man so hardly dealt withall,
or At least foresee the Fallen of Adam, Why would he make him a Common Person for all Mankind, which they never consented to? And involve his Posterity in all that since and Misery, which they never were in a Capacity of preventing? Why is the Soul of Man so hardly dealt withal,
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or both, before it come to the use of Reason, whereby it sinks into the Animal and sensual Life beyond all hopes of prevention, without a kind of Miracle? How did Sin and Misery enter into the World,
or both, before it come to the use of Reason, whereby it sinks into the Animal and sensual Life beyond all hope's of prevention, without a kind of Miracle? How did since and Misery enter into the World,
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and why are the Generations of Men in such a forlorn and desperate Condition? How comes it to pass that this infinite and tender Goodness should deliver the greatest part of Mankind into eternal Torments to advance its Sovereignty and Dominion? Or why does it decree an inevitable Necessity of sin,
and why Are the Generations of Men in such a forlorn and desperate Condition? How comes it to pass that this infinite and tender goodness should deliver the greatest part of Mankind into Eternal Torments to advance its Sovereignty and Dominion? Or why does it Decree an inevitable Necessity of since,
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and redeem his Creation out of the Jaws of Death and Misery? How is it consistent with infinite Goodness, that the pains of the damned should be so eternal? And seeing nothing is contrary to God but Sin,
and Redeem his Creation out of the Jaws of Death and Misery? How is it consistent with infinite goodness, that the pains of the damned should be so Eternal? And seeing nothing is contrary to God but since,
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but I am not frighted with this mighty Host. For as for some Opinions that have mustred up themselves against me, I shall not undertake to answer them;
but I am not frighted with this mighty Host. For as for Some Opinions that have mustered up themselves against me, I shall not undertake to answer them;
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And there is an acute Authour well known among us, who, as I may say without Flattery (for he is above it,) so Ages to come will approve my Testimony, hath very highly obliged the Christian World;
And there is an acute Author well known among us, who, as I may say without Flattery (for he is above it,) so Ages to come will approve my Testimony, hath very highly obliged the Christian World;
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so agreeable to Scripture, and conformable to our Faculties, as to an ingenuous and considerative Mind will give a facil Account of all these Difficulties;
so agreeable to Scripture, and conformable to our Faculties, as to an ingenuous and considerative Mind will give a Facil Account of all these Difficulties;
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for then he had not been what he is, but some other higher order of Being, which, according to the former Principles, is to be supposed already produced.
for then he had not been what he is, but Some other higher order of Being, which, according to the former Principles, is to be supposed already produced.
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as this is wherein we live, and furnished it with variety of Creatures, which are suited to various Functions, that he should make such a Creature as Man is, to be Governour and Master over them;
as this is wherein we live, and furnished it with variety of Creatures, which Are suited to various Functions, that he should make such a Creature as Man is, to be Governor and Master over them;
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And it is not to be doubted, but that there were far beyond the number of those that fell many Myriads of Rational Beings, our Kindred and Allies, that maintain'd their Innocency,
And it is not to be doubted, but that there were Far beyond the number of those that fell many Myriads of Rational Beings, our Kindred and Allies, that maintained their Innocency,
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Besides God hath the greater advantage to magnifie his love in our Recovery, and Man will have the transcendent Pleasure, to have escaped out of so great Dangers and Miseries;
Beside God hath the greater advantage to magnify his love in our Recovery, and Man will have the transcendent Pleasure, to have escaped out of so great Dangers and Misery's;
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as Patience, Self denial as to the most delightfull Pleasures, Pity, Compassion, Fortitude and Magnanimity of Spirit, Dependance upon God, and Faith in him:
as Patience, Self denial as to the most delightful Pleasures, Pity, Compassion, Fortitude and Magnanimity of Spirit, Dependence upon God, and Faith in him:
Therefore ought it not to be expected that the Wisedom of God should step beside the course of Nature to prevent these Objects and Occasions, which these Divine Excellencies are to be conversant about.
Therefore ought it not to be expected that the Wisdom of God should step beside the course of Nature to prevent these Objects and Occasions, which these Divine Excellencies Are to be conversant about.
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unless it be to such as go on unrepenting in their sins. These are Passions, that are to be conversant about a lion-tiger-like, malignant, devilish Nature.
unless it be to such as go on unrepenting in their Sins. These Are Passion, that Are to be conversant about a lion-tiger-like, malignant, devilish Nature.
But Power, accompanied with Goodness, is a most lovely and amiable thing, under whose shadow we may sit down with Peace and Rest. One word more, and I have done.
But Power, accompanied with goodness, is a most lovely and amiable thing, under whose shadow we may fit down with Peace and Rest. One word more, and I have done.
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and with Abraham, Isaac and Jacob, Moses, David and Samuel, all the Prophets, all the Apostles and Spirits of Bliss and Glory, sing a Song of Eternal Love unto the God of Love:
and with Abraham, Isaac and Jacob, Moses, David and Samuel, all the prophets, all the Apostles and Spirits of Bliss and Glory, sing a Song of Eternal Love unto the God of Love:
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Blessing, Honour, Glory, Power, Thanksgiving, Adoration, Hallelujah be unto him that sits on the Throne, and unto the Lamb for ever and ever. Amen and Amen.
Blessing, Honour, Glory, Power, Thanksgiving, Adoration, Hallelujah be unto him that sits on the Throne, and unto the Lamb for ever and ever. Amen and Amen.
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the want of a right Apprehension whereof, is a great foundation both of those misapprehensions that are concerning the Providences and Dispensations of God in the World,
the want of a right Apprehension whereof, is a great Foundation both of those misapprehensions that Are Concerning the Providences and Dispensations of God in the World,
And because every one desires to be what his God is, therefore if we misjudge and misunderstand the Nature of God, we shall be also irregular and amiss in our own practices;
And Because every one Desires to be what his God is, Therefore if we misjudge and misunderstand the Nature of God, we shall be also irregular and amiss in our own practices;
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and the Principles of our Constitution, if we mistake here, we shall necessarily conceive amiss of those Dispensations of God, which concern the government of us in reference to our Minds and Understandings.
and the Principles of our Constitution, if we mistake Here, we shall necessarily conceive amiss of those Dispensations of God, which concern the government of us in Referente to our Minds and Understandings.
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therefore voluntary Agents, if they do not rightly understand the Nature and Dispositions of their Powers and Faculties, what Objects and Operations are thereto proportioned, will certainly neglect the attempting of such Objects,
Therefore voluntary Agents, if they do not rightly understand the Nature and Dispositions of their Powers and Faculties, what Objects and Operations Are thereto proportioned, will Certainly neglect the attempting of such Objects,
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It is therefore a matter of very great moment, to have a right understanding of the nature of our own Souls, which was the onely motive that cast my thoughts upon these words now read unto you, The Spirit of Man —
It is Therefore a matter of very great moment, to have a right understanding of the nature of our own Souls, which was the only motive that cast my thoughts upon these words now read unto you, The Spirit of Man —
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Some by the [ Candle of the Lord ] understand Divine and Supernatural Grace, which being communicated to the Soul of Man, doth penetrate the inward and secret thoughts of the Heart,
some by the [ Candle of the Lord ] understand Divine and Supernatural Grace, which being communicated to the Soul of Man, does penetrate the inward and secret thoughts of the Heart,
But all these Interpretations seem to force the Words from their genuine and natural sense; and therefore I shall close with that which is most obvious, and most generally received;
But all these Interpretations seem to force the Words from their genuine and natural sense; and Therefore I shall close with that which is most obvious, and most generally received;
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that their meaning is, that the Soul of Man in Man is as it were a Candle lighted and set up by God, to search into and take notice of all the secrets that are inwombed in Man, his Thoughts, Desires, Affections, &c.
that their meaning is, that the Soul of Man in Man is as it were a Candle lighted and Set up by God, to search into and take notice of all the secrets that Are inwombed in Man, his Thoughts, Desires, Affections, etc.
For it's clearer than the meridian light, that such Propositions as these, Homo est Animal rationale; Triangulum est quod habet tres angulos, are not arbitrarious Dependences upon the Will, Decree,
For it's clearer than the meridian Light, that such Propositions as these, Homo est Animal rationale; Triangulum est quod habet tres angulos, Are not arbitrarious Dependences upon the Will, decree,
For can it be imagin'd that every Argument can be made a proportioned Medium to prove every Conclusion? That any thing may be a suitable Means to any end? That any Object may be conformable to any Faculty:
For can it be imagined that every Argument can be made a proportioned Medium to prove every Conclusion? That any thing may be a suitable Means to any end? That any Object may be conformable to any Faculty:
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and is now exalted as a Prince and Saviour at the Right Hand of God? Is it possible that there should be such a kind of Geometry, wherein any Problems should be demonstrated by any Principles;
and is now exalted as a Prince and Saviour At the Right Hand of God? Is it possible that there should be such a kind of Geometry, wherein any Problems should be demonstrated by any Principles;
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Can the infinite Wisedom it self make the damning of all the innocent and the unspotted Angels in Heaven, a proportionate means to declare and manifest the unmeasureableness of his Grace,
Can the infinite Wisdom it self make the damning of all the innocent and the unspotted Angels in Heaven, a proportionate means to declare and manifest the unmeasureableness of his Grace,
and Love, and Goodness towards them? Can Lying, Swearing, Envy, Malice, nay, Hatred of God and Goodness it self, be made the most acceptable Service of God,
and Love, and goodness towards them? Can Lying, Swearing, Envy, Malice, nay, Hatred of God and goodness it self, be made the most acceptable Service of God,
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and infinitely more such Contradictions than we can possibly imagine, if the mutual Respects and Relations of things be not eternal and indispensible, which that they are I shall endeavour to prove.
and infinitely more such Contradictions than we can possibly imagine, if the mutual Respects and Relations of things be not Eternal and indispensible, which that they Are I shall endeavour to prove.
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and the perfection of Understanding consists in being actuated by, and in an adequate Conformity to its Object, according to the nature of all Idea's, Images or Representations of Things.
and the perfection of Understanding consists in being actuated by, and in an adequate Conformity to its Object, according to the nature of all Idea's, Images or Representations of Things.
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For then it is impossible that there should be such a thing as Divine Wisedom and Knowledge, which is nothing else but an Apprehension of Common Notions,
For then it is impossible that there should be such a thing as Divine Wisdom and Knowledge, which is nothing Else but an Apprehension of Common Notions,
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For if the Nature of God be such, that his Arbitrarious Imagination that such and such Things have such and such Natures and Dependences, doth make those Things to have those Natures or Dependences, he may as easily unimagine that Imagination;
For if the Nature of God be such, that his Arbitrarious Imagination that such and such Things have such and such Nature's and Dependences, does make those Things to have those Nature's or Dependences, he may as Easily unimagine that Imagination;
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if there be not a necessary immutability and eternal opposition betwixt the being and the not being of the same thing, at the same time, and in the same respect.
if there be not a necessary immutability and Eternal opposition betwixt the being and the not being of the same thing, At the same time, and in the same respect.
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as the Conclusions issuing from them, not by any operose Deduction, but a clear intuitive Light, are the very Nature of Divine Knowledge, (if we distinguish those two Attributes in God,) I say, all these Propositions of immediate and indemonstrable Truth,
as the Conclusions issuing from them, not by any operose Deduction, but a clear intuitive Light, Are the very Nature of Divine Knowledge, (if we distinguish those two Attributes in God,) I say, all these Propositions of immediate and indemonstrable Truth,
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All these consequences infallibly flow from this certain Principle, That upon a changeable and uncertain Cause, Effects must needs have a changeable and uncertain Dependence.
All these consequences infallibly flow from this certain Principle, That upon a changeable and uncertain Cause, Effects must needs have a changeable and uncertain Dependence.
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I answer, by bringing this as another Absurdity, that if there be no indispensible and eternal Respects of Things, it will rob God of his Immutability and Unchangeableness;
I answer, by bringing this as Another Absurdity, that if there be no indispensible and Eternal Respects of Things, it will rob God of his Immutability and Unchangeableness;
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for if there be no necessary dependence betwixt Unchangeableness and Perfection, what should hinder, but that if God please to think it so, it will be his Perfection to be changeable? And if Will,
for if there be no necessary dependence betwixt Unchangeableness and Perfection, what should hinder, but that if God please to think it so, it will be his Perfection to be changeable? And if Will,
And therefore from this Principle, that Absolute and Sovereign Will is the Spring and Fountain of all God's Actions, it was rightly inferr'd by a late Pamphleteer, That God will one day damn all Mankind, good and bad, Believers and Unbelievers, notwithstanding all his Promises, Pretensions or Engagements to the contrary;
And Therefore from this Principle, that Absolute and Sovereign Will is the Spring and Fountain of all God's Actions, it was rightly inferred by a late Pamphleteer, That God will one day damn all Mankind, good and bad, Believers and Unbelievers, notwithstanding all his Promises, Pretensions or Engagements to the contrary;
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because this damning all Mankind in despight of his Faithfulness, Justice, Mercy and Goodness, will be the greatest Advancement of his Sovereignty, Will and Prerogative imaginable.
Because this damning all Mankind in despite of his Faithfulness, justice, Mercy and goodness, will be the greatest Advancement of his Sovereignty, Will and Prerogative imaginable.
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In the next place, to deny the mutual Respects and Rationes rerum to be immutable and indispensible, will spoil God of that Universal Rectitude which is the greatest Perfection of his Nature:
In the next place, to deny the mutual Respects and Rationes rerum to be immutable and indispensible, will spoil God of that Universal Rectitude which is the greatest Perfection of his Nature:
if Goodness, then there is an everlasting Proportion and Symmetry between Fulness and its Overflowing and Dispreading of it self, which yet is the Thing denied:
if goodness, then there is an everlasting Proportion and Symmetry between Fullness and its Overflowing and Dispreading of it self, which yet is the Thing denied:
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And therefore, if Things have not mutual Respects and Relations eternal and indispensible, then all those Perfections do solely and purely depend upon absolute and independent Will, as Will;
And Therefore, if Things have not mutual Respects and Relations Eternal and indispensible, then all those Perfections do solely and purely depend upon absolute and independent Will, as Will;
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and consequently, it was and is indifferent in it self, that the contrary to these, as Injustice, Ʋnfaithfulness, Cruelty, Malice, Hatred, Spite, Revenge, Fury;
and consequently, it was and is indifferent in it self, that the contrary to these, as Injustice, Ʋnfaithfulness, Cruelty, Malice, Hatred, Spite, Revenge, Fury;
And yet this a necessary and infallible consequence from the denial of these mutual Respects and Relations of Things unto one another, to be Eternal and Unchangeable.
And yet this a necessary and infallible consequence from the denial of these mutual Respects and Relations of Things unto one Another, to be Eternal and Unchangeable.
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And as by the denial of these the Nature of God is wholly destroyed, so in the second place the Mind of Man would have no certainty of Knowledge, or assurance of Happiness.
And as by the denial of these the Nature of God is wholly destroyed, so in the second place the Mind of Man would have no certainty of Knowledge, or assurance of Happiness.
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for what Means or Argument should we use to find out or prove a Divine Nature? It were Folly and Madness to sit down and consider the admirable Contrivement and Artifice of this great Fabrick of the Universe;
for what Means or Argument should we use to find out or prove a Divine Nature? It were Folly and Madness to fit down and Consider the admirable Contrivement and Artifice of this great Fabric of the Universe;
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how without previous deliberation they naturally take in that Food, which without their Intention or Animadversion is concocted in their Ventricle, turned into Chyle, that Chyle into Bloud, that Bloud diffused through the Veins and Arteries,
how without previous deliberation they naturally take in that Food, which without their Intention or Animadversion is concocted in their Ventricle, turned into Chyle, that Chyle into Blood, that Blood diffused through the veins and Arteries,
I say the gathering from all these, (which one would think were a very natural consequence,) that there is a wise Principle which directs all these Beings unknown to you, in their several Motions, to their several Ends, (supposing the Dependence and Relations of Things to be contingent and arbitrarious,) were a piece of Folly and Incogitancy;
I say the gathering from all these, (which one would think were a very natural consequence,) that there is a wise Principle which directs all these Beings unknown to you, in their several Motions, to their several Ends, (supposing the Dependence and Relations of Things to be contingent and arbitrarious,) were a piece of Folly and Incogitancy;
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but their whole Agreement, Suitableness and Proportion is a mere casual Issue of Absolute and Independent Will? If any thing may be the Cause of any Effect,
but their Whole Agreement, Suitableness and Proportion is a mere casual Issue of Absolute and Independent Will? If any thing may be the Cause of any Effect,
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yet how shall we know that these common Notions and Principles of natural Instinct, which are the foundation of all Discourse and Argumentation, are certain and infallible Truths;
yet how shall we know that these Common Notions and Principles of natural Instinct, which Are the Foundation of all Discourse and Argumentation, Are certain and infallible Truths;
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and that our Senses (which with these former Principles we suppose this Divine Nature to have given us to converse with this outward World,) were not on purpose bestowed upon us, to befool, delude and cheat us;
and that our Senses (which with these former Principles we suppose this Divine Nature to have given us to converse with this outward World,) were not on purpose bestowed upon us, to befool, delude and cheat us;
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unless there be an intrinsecal Relation betwixt Veracity and Perfection? For if it be an Arbitrarious Respect depending upon the Will of God, there is no way possibly left whereby we should come to know that it is in God at all:
unless there be an intrinsical Relation betwixt Veracity and Perfection? For if it be an Arbitrarious Respect depending upon the Will of God, there is no Way possibly left whereby we should come to know that it is in God At all:
And therefore we have fully as much Reason to believe that all our Common Notions and Principles of Natural Instinct, whereupon we ground all our Reasonings and Discourse, are mere Chimaera 's to delude and abuse our Faculties:
And Therefore we have Fully as much Reason to believe that all our Common Notions and Principles of Natural Instinct, whereupon we ground all our Reasonings and Discourse, Are mere Chimaera is to delude and abuse our Faculties:
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And all those Idea's, Phantasms and Apprehensions of our External Senses, we imagine are occasioned in us by the Presence of outward Objects, are mere Spectrums and Gulleries, wherewith poor Mortals are befooled and cheated;
And all those Idea's, Phantasms and Apprehensions of our External Senses, we imagine Are occasioned in us by the Presence of outward Objects, Are mere Spectrums and gulleries, wherewith poor Mortals Are befooled and cheated;
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for what greater Unhappiness or Torment can there be imagined, than to have Faculties, whose Accomplishment and Perfection consists in a due Conformation unto their Objects,
for what greater Unhappiness or Torment can there be imagined, than to have Faculties, whose Accomplishment and Perfection consists in a due Conformation unto their Objects,
and ex natura Rei, a Perfection, but onely an Arbitrarious, if any Attribute in the Deity,) then it infallibly follows, that it is all one what I doe, or how I live;
and ex Nature Rei, a Perfection, but only an Arbitrarious, if any Attribute in the Deity,) then it infallibly follows, that it is all one what I do, or how I live;
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when I swell with Pride, Envy, Hatred and Malice, &c. as when I endeavour with all my Might and Strength, to purge and purifie my Soul from all Pollution and Defilement, both of Flesh and Spirit;
when I swell with Pride, Envy, Hatred and Malice, etc. as when I endeavour with all my Might and Strength, to purge and purify my Soul from all Pollution and Defilement, both of Flesh and Spirit;
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And this is another Branch of this Second Absurdity, from the denial of the intrinsecal and eternal Respects and Relations of Things, that a Man would not have any assurance of future Happiness;
And this is Another Branch of this Second Absurdity, from the denial of the intrinsical and Eternal Respects and Relations of Things, that a Man would not have any assurance of future Happiness;
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and conforms his Life unto his Precepts, shall be made Heir of the same Inheritance and Glory which Christ is now possessed of and invested with in the Kingdom of his Father;
and conforms his Life unto his Precepts, shall be made Heir of the same Inheritance and Glory which christ is now possessed of and invested with in the Kingdom of his Father;
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then there's no intrinsecal Evil in Deceiving and Falsifying, in the Damning the good, or Saving obstinate and contumacious Sinners, (whilst such,) notwithstanding any Promises or Threatnings to the contrary:
then there's no intrinsical Evil in Deceiving and Falsifying, in the Damning the good, or Saving obstinate and contumacious Sinners, (while such,) notwithstanding any Promises or Threatenings to the contrary:
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In fine, it were impossible we should know any thing, if the Opposition of contradictory Terms depend upon the Arbitrarious resolves of any Being whatsoever.
In fine, it were impossible we should know any thing, if the Opposition of contradictory Terms depend upon the Arbitrarious resolves of any Being whatsoever.
Against this Discourse will be objected, That it destroys God's Independency and Self-sufficiency; for if there be Truth antecedently to the Divine Understanding, the Divine Understanding will be a mere Passive Principle, acted and enlightned by something without it self,
Against this Discourse will be objected, That it Destroys God's Independency and Self-sufficiency; for if there be Truth antecedently to the Divine Understanding, the Divine Understanding will be a mere Passive Principle, acted and enlightened by something without it self,
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and if there be mutual Congruities and Dependences of things in a moral sense, and so, that such and such means have a natural and intrinsecal Tendency or Repugnance to such and such ends,
and if there be mutual Congruities and Dependences of things in a moral sense, and so, that such and such means have a natural and intrinsical Tendency or Repugnance to such and such ends,
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God's great Plot and Design from all Eternity, as it is usually held forth, was to advance his Mercy and Justice in the Salvation of some, and Damnation of others:
God's great Plot and Design from all Eternity, as it is usually held forth, was to advance his Mercy and justice in the Salvation of Some, and Damnation of Others:
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Whereas if God's will, as such, be the onely Rule and Principle of Actions, this will be an accommodate means (if God so please to have it) unto his design.
Whereas if God's will, as such, be the only Rule and Principle of Actions, this will be an accommodate means (if God so please to have it) unto his Design.
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The summe is, We have seemed in our former Discourse to bind and tye up God, who is an absolute and independent Being, to the petty formalities of Good and Evil,
The sum is, We have seemed in our former Discourse to bind and tie up God, who is an absolute and independent Being, to the Petty formalities of Good and Evil,
which Natures of Things, supposing they were in Being, would have mutual relations of Agreement or Opposition unto one another, which would be no more distinguished from the Things themselves,
which Nature's of Things, supposing they were in Being, would have mutual relations of Agreement or Opposition unto one Another, which would be no more distinguished from the Things themselves,
and in respect of God absolutely possible, and consequently it must needs be also a Comprehension of all these Sympathies and Antipathies, either in a natural or a moral way, which they have one to another:
and in respect of God absolutely possible, and consequently it must needs be also a Comprehension of all these Sympathies and Antipathies, either in a natural or a moral Way, which they have one to Another:
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for they, as I said, do necessarily and immediately flow from the things themselves, as Relations do, posito fundamento & termino. Now the Divine Understanding doth not at all depend upon these Natures or Relations, though they be its Objects;
for they, as I said, do necessarily and immediately flow from the things themselves, as Relations do, Placed Fundamento & termino. Now the Divine Understanding does not At all depend upon these Nature's or Relations, though they be its Objects;
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for the Nature of an Object doth not consist in being motivum facultatis, as it is usually with us, whose apprehensions are awakened by their presence;
for the Nature of an Object does not consist in being Motivum facultatis, as it is usually with us, whose apprehensions Are awakened by their presence;
but its whole Nature is sufficiently comprehended in this, that it is terminativum facultatis; and this precisely doth not speak any dependency of the faculty upon it, especially in the Divine Understanding;
but its Whole Nature is sufficiently comprehended in this, that it is terminativum facultatis; and this precisely does not speak any dependency of the faculty upon it, especially in the Divine Understanding;
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and being created, they would lye in darkness; (I speak of Things that have not in them a Principle of Understanding, not conscious of their own Natures and that beauteous Harmony they have among themselves) were they not irradiated by the Divine Understanding, which is as it were an universal Sun that discovers and displays the Natures and Respects of Things,
and being created, they would lie in darkness; (I speak of Things that have not in them a Principle of Understanding, not conscious of their own Nature's and that beauteous Harmony they have among themselves) were they not irradiated by the Divine Understanding, which is as it were an universal Sun that discovers and displays the Nature's and Respects of Things,
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To the second part of the Objection, the strength whereof is, That to tye up God in his Actions to the Reason of Things, destroys his Liberty, Absoluteness and Independency.
To the second part of the Objection, the strength whereof is, That to tie up God in his Actions to the Reason of Things, Destroys his Liberty, Absoluteness and Independency.
The more any Being partakes of Reason and Understanding, the worse is the Imputation of acting arbitrariously, & pro imperio. We can pardon it in Women and Children,
The more any Being partakes of Reason and Understanding, the Worse is the Imputation of acting arbitrariously, & Pro Imperial. We can pardon it in Women and Children,
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but for a Man of Reason and Understanding, that hath the Laws of Goodness and Rectitude (which are as the Laws of the Medes and Persians, that cannot be altered) engraven upon his Mind;
but for a Man of Reason and Understanding, that hath the Laws of goodness and Rectitude (which Are as the Laws of the Medes and Persians, that cannot be altered) engraven upon his Mind;
Our former discourse doth not infer any Dependency of God upon any thing without himself; for God is not excited to his Actions by any foreign or extrinsecal Motives;
Our former discourse does not infer any Dependency of God upon any thing without himself; for God is not excited to his Actions by any foreign or extrinsical Motives;
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Therefore when God upon a particular Act of Repentance puts forth a particular Act of Grace, it is but as it were a particular Instance to the general Rule, which is a Portion of Divine Perfection;
Therefore when God upon a particular Act of Repentance puts forth a particular Act of Grace, it is but as it were a particular Instance to the general Rule, which is a Portion of Divine Perfection;
the meaning is, He that walks up unto that Light, and improves that Strength that God hath already communicated unto him, shall have more abundant Incomes of Light and Strength from God.
the meaning is, He that walks up unto that Light, and improves that Strength that God hath already communicated unto him, shall have more abundant Incomes of Light and Strength from God.
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Truth in the Power or Faculty is nothing else but a Conformity of its Conceptions or Idea 's unto the Natures and Relations of Things, which in God we may call an actual, steady, immoveable, eternal Omniformity,
Truth in the Power or Faculty is nothing Else but a Conformity of its Conceptions or Idea is unto the Nature's and Relations of Things, which in God we may call an actual, steady, immoveable, Eternal Omniformity,
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And this the Platonists truly call the Intellectual World, for here are the Natures of all things, pure and unmixt, purged from all those dregs, refined from all that dross and alloy which cleave unto them in their particular instances.
And this the Platonists truly call the Intellectual World, for Here Are the Nature's of all things, pure and unmix, purged from all those dregs, refined from all that dross and alloy which cleave unto them in their particular instances.
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All inferiour and sublunary things, not excluding Man himself, have their excrescences and defects; exorbitances or privations are moulded up in their very frames and constitutions.
All inferior and sublunary things, not excluding Man himself, have their excrescences and defects; exorbitances or privations Are moulded up in their very frames and constitutions.
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And that Truth in the Power or Faculty is nothing but the Conformity of its Conceptions or Idea 's with the Natures and Relations of Things, is clear and evident in it self,
And that Truth in the Power or Faculty is nothing but the Conformity of its Conceptions or Idea is with the Nature's and Relations of Things, is clear and evident in it self,
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for Things are what they are, and cannot be otherwise without a Contradiction, and their mutual Respects and Dependences eternal and unchangeable, as hath been already shew'd:
for Things Are what they Are, and cannot be otherwise without a Contradiction, and their mutual Respects and Dependences Eternal and unchangeable, as hath been already showed:
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so that the Conceptions and Idea 's, of these Natures and their Relations, can be onely so far true as they conform and agree with the Things themselves,
so that the Conceptions and Idea is, of these Nature's and their Relations, can be only so Far true as they conform and agree with the Things themselves,
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The second Question is, What is meant by the Spirit of Man? The Jewish Doctors for the most part hereby understand the highest, noblest and most divine part of the Soul, the same that the Platonists do mean by their NONLATINALPHABET,
The second Question is, What is meant by the Spirit of Man? The Jewish Doctors for the most part hereby understand the highest, Noblest and most divine part of the Soul, the same that the Platonists do mean by their,
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and therefore that we may answer to the third Question, How the Spirit of Man is the Candle of the Lord, we must speak something to the Nature of the Soul in general.
and Therefore that we may answer to the third Question, How the Spirit of Man is the Candle of the Lord, we must speak something to the Nature of the Soul in general.
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The whole Nature of a Body is concluded in this, that it hath Length, Breadth and Thickness, whose Parts cannot be double one upon another, nor penetrate other Things.
The Whole Nature of a Body is concluded in this, that it hath Length, Breadth and Thickness, whose Parts cannot be double one upon Another, nor penetrate other Things.
And of this sort is the Soul of Man whose Nature consists in this, that it hath engraven upon it Common Notions and Principles of natural Instinct, which are of immediate and indemonstrable Truth and the Foundations of all Discourse, together with the Natures and Essences of all Degrees of Being, either Actual or Possible.
And of this sort is the Soul of Man whose Nature consists in this, that it hath engraven upon it Common Notions and Principles of natural Instinct, which Are of immediate and indemonstrable Truth and the Foundations of all Discourse, together with the Nature's and Essences of all Degrees of Being, either Actual or Possible.
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In the next place, it hath Power of taking notice of its own Actions, which it doth, not so much by Discourse (especially in some Cases) as by inward Sense and Feeling of those Acts which it exerts.
In the next place, it hath Power of taking notice of its own Actions, which it does, not so much by Discourse (especially in Some Cases) as by inward Sense and Feeling of those Acts which it exerts.
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It hath a Power or Faculty, taking occasion from inward, divine or outward Sense to frame Discourses, deduce Inferences, which are so far true as they are bottom'd upon the Common Notions or Principles of Natural Instinct, which are the Foundations of all Reasoning.
It hath a Power or Faculty, taking occasion from inward, divine or outward Sense to frame Discourses, deduce Inferences, which Are so Far true as they Are bottomed upon the Common Notions or Principles of Natural Instinct, which Are the Foundations of all Reasoning.
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Because the Soul is a Spirit, therefore it cannot receive the material Species, therefore there must be an Intellectus agens to defecate and purifie them from their gross and corporeal Dregs,
Because the Soul is a Spirit, Therefore it cannot receive the material Species, Therefore there must be an Intellectus agens to defecate and purify them from their gross and corporeal Dregs,
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if spiritual, how rather united to the material Fancy than the Intellectus possibilis; how it refines the Species from their material dross and defilement, you will find they will lead you in a Labyrinth without any clew or thread to get out, besides a few new-coined words and expressions, that signifie nothing to a considerative Mind.
if spiritual, how rather united to the material Fancy than the Intellectus possibilis; how it refines the Species from their material dross and defilement, you will find they will led you in a Labyrinth without any clew or thread to get out, beside a few new-coined words and expressions, that signify nothing to a considerative Mind.
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For it is impossible the Soul should either embrace or avoid any thing, if the same Principle were not both Intelligent and had a Principle and Power both of moving towards or from its Object, according as it apprehends it either good or evil.
For it is impossible the Soul should either embrace or avoid any thing, if the same Principle were not both Intelligent and had a Principle and Power both of moving towards or from its Object, according as it apprehends it either good or evil.
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From this conceit of real and distinct Powers in the Soul arise those ridiculous Questions usually disputed among them, An potentiae possunt realiter separari ab anima per potentiam Dei absolutam? An potentia separata ab anima possit uniri subjecto extraneo? An potentia separata ab anima existeret per modum perseitatis ei superadditum, vel per solam actualem existentiam propriam, cum negatione actualis inhaerentiae:
From this conceit of real and distinct Powers in the Soul arise those ridiculous Questions usually disputed among them, an potentiae possunt realiter separari ab anima per potentiam Dei absolutam? an potentia separata ab anima possit uniri Subject extraneo? an potentia separata ab anima existeret per modum perseitatis ei superadditum, vel per Solam actualem existentiam propriam, cum negation actualis inhaerentiae:
These and such like fond and ridiculous Questions and Suppositions have made some Men think these kind of Philosophers (there are such kind of Divines too) tinctured with a grain of Madness.
These and such like found and ridiculous Questions and Suppositions have made Some Men think these kind of Philosophers (there Are such kind of Divines too) tinctured with a grain of Madness.
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That there should be such Powers of Understanding, Will, Fancy and Memory; which being clapt upon the Soul, should make it understand, will, imagine, remember;
That there should be such Powers of Understanding, Will, Fancy and Memory; which being clapped upon the Soul, should make it understand, will, imagine, Remember;
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Efficienter, because whatever Light is in the Soul of Man, it doth flow from God. Finaliter, because all the Light that Man hath communicated to him, should lead to God.
Efficienter, Because whatever Light is in the Soul of Man, it does flow from God. Finaliter, Because all the Light that Man hath communicated to him, should led to God.
unto which all the rest may be reduced, which are the Principles and Capacities of Truth and Knowledge, viz. 1. Natural Instinct. 2. Inward Sense. 3. Outward Sense. 4. Reason or Discourse.
unto which all the rest may be reduced, which Are the Principles and Capacities of Truth and Knowledge, viz. 1. Natural Instinct. 2. Inward Sense. 3. Outward Sense. 4. Reason or Discourse.
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By the second we are able to feel and take notice of our own Actions, or receive Impressions from the Divine Mind, and to be irradiated with the Divine Light.
By the second we Are able to feel and take notice of our own Actions, or receive Impressions from the Divine Mind, and to be irradiated with the Divine Light.
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By the fourth, making use of inward, outward and divine Sense, we do prove, convince, confute, raise Inferences, Deductions, &c. All which trains of Reasoning are onely so far true,
By the fourth, making use of inward, outward and divine Sense, we do prove, convince, confute, raise Inferences, Deductions, etc. All which trains of Reasoning Are only so Far true,
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as they follow upon Common Notions and Principles of Indemonstrable Light. These therefore are the Faculties, whereby Man is capable of Light and Truth;
as they follow upon Common Notions and Principles of Indemonstrable Light. These Therefore Are the Faculties, whereby Man is capable of Light and Truth;
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For it is contrary to the Goodness of God, to give us Faculties that should, when there is no outward or accidental Cause of Errour, deceive or abuse us.
For it is contrary to the goodness of God, to give us Faculties that should, when there is no outward or accidental Cause of Error, deceive or abuse us.
