Senn. LXXVI. Concern* the Perfeelton ofGod; 573 which contradicts any other Perfetiio,ï. Among Men indeed an eminent degree ò ,any one Excellency does ufually fhút out fome other; and therefore it is ob- ferv'd, that Power and Moderation, Love and Difcretion, do not often meet together ; that a great Memory and a fmali Judgment, a good Wit and an ill Na- ture, are many times found in conjunétion. But in infinite Perfetlioñ all Perfetli- ens do eminently meet and confift'together; and it is not neceffary that one Ex- cellency fhould be railed upon the ruins of another. And if this had been well confider'd, Men would not, by being too intent up- on God's Sovereignty, with negle& of his other Perfetlions, have fpoken thofe liard things about Predeflination : for the Sovereigntyof God Both byno means let him above the Eternal Laws of Goodnefs, and Truth, and Righteoufnels. And if this were confidered, Men would not, by poring upon the Juflice and Se- verity of God, befo fwallowed up in defpair: for God is not fo fevere, but he is merciful to the Penitent, and hath left a retreat for the returning Sinner. If this were well confider'd, it would check the prefumptionof thofe, who encourage themfelves in fin, by fancying to themfelves a God all of Mercy and Goodnefs ; and becaufe fentence againff an evil work is not fpeeilily executed, therefore their heart is fully fit in them to do evil: For it is not Goodnefs áud Mercy, finally to bear with and forgive obflinate Offenders; but want of Prudence and good Government. Thirdly, Among different Opinions concerning God (as there always have been and will be in the world) chufe thofe whichare fartheff from extremity ; becaufe- Truth as well as Virtueufually lyes between the Extreams. And here I will in- ftance in that Controverfy, which has much difquieted the Church almoft in all Ages, concerning the Decrees ofGod ; about which there are two Extreams, the one that God peremptorily decrees the final condition of every particular Perlon, that is, their everlafting happinefs or mifery, without any regard or con- fideration of the good or badA lions of Men. The other, that God decrees no- thing concerning any particular Perlon, but only in general that Men found un- der fuch and fuch Qualifications [hall be happy or miferable, and puts it into their own power to qualify themfelves. Now he that is doubtful in this matter, as every Man muff be thatunderftands the difficulties on both fides, had belt take up in the middleOpinion, that God decrees the final condition of particular per- lons with refpet to certain Qualifications, which fpeaking abfolutely are not in every Man's power; but yet under the influence of God's grace, which is ne- ver wanting to the fincere endeavours of men, may be faid to be in our power, in the fame fenfe, as St.Paulfays lam able to do all things through Chri/lftrength- ning me: For befides that this in all probability is the Truth, therewill be this advantage in in, that he that [lands in themiddle, is like to bemore moderate to- wards the Diffenters on both fides, than either of themwill be to one another ; becaufe the middle is not fo far from either Extream, as the Extreams are from one another. At the worft, he flands faireff for an impartial Enquiry after Truth, and when he has fatisfied himfelf where the Truth lyes, he may more filently pats over to it, without any great imputation of inconffancy; which .can- not but be remarkable in him, who paffeth from one Extream to ano- ther. Fourthly, and laffly, Entertain no Opinion concerningGod, that doth evident- ly coutradiéf the Pra&ice of Religion', and a good Life, thoughnever fo fpecious and fubtil Arguments may be ufed to perfwade it. Truth is moft eafily feen, anddifcern'd'ir thole Reafonings and Opinions which tend to praCice; becaufe the abfurdity and inconvenience of them is fooneft difcovered : whereas we cannot fo certainty find out thetruth or falihood of thofe Opinions, which fpeculative Men devife in their Studies, without any confideration whether they ferve any real purpofe of Life, or nor. Men indeed are very apt to form thofe notions, which are moftsemote from common fenfe and ufe ; becaufe more pains and wit are 'required to make them plaufible : but there needs no other Argument to make a wife man defpife them, than that they are unprofitable, and fignify nothing to our praétice, and to make men truly better. This
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