571- Concerning the PerfeHionof God. Vol.!. This is univerfally true in all kind of knowledge, but molt con«derable in the knowledge of God and Religion ; becaufe that knowledge is ofthegreateft con_ fderation. We need not fcrupleto admit fome things, not fo evident to Natural ,Reafon, if we be fatisfied of the truth of them, from an higher and more cogent Reafon : As that God has reveal'd ir, and fail it ; this general Reafon may perfwade us of a thing that is above and beyond Natural Reafon : But we may not admit any thing for a Divine Revelation, which evidently contradiçes and weakens the practice of an holy Life ; becaufe this is the main end of all Di- vine Revelation ; and we know God, only in order to the fervice and imitation of him. Let us then rook upon all knowledge that contradicts praí içe, as vain And falfe, becaufe it deftroys its end. There are many things that feem pro- bable enough in Speculation, which' yet we molt pertinacioufly deny, becaufe they are not practicable; and there are many things, which feem doubtful in Speculation, and would admit of great difpute, which yet becaufe they are found true in practice and experience, are to be taken for certain and unqueftionable. The c4,}3s n3}ot, the idle Reafoning of the Stoicks, was a thing contemned by the wifer Philofophers, as a vain and ufelefs fubtilty. Zeno pretends to demonftrate there is no Motion ; and what is the confequence of this Speculati- on, but that Men muff ftand fti11? But fo long as a man finds he can walk, all the Sophiftry in the world will not perfwade him, that Motion is impof- fible. In like manner, they that would perfwade us, that men can do nothing, nor contribute any more to their own-Sanâification, than Stocks or Stones, and upon Scripture Metaphors mifunderftood, (as our being dead in trefpaf es andfins, and treated togoodworks) graft Notions- which areimpollible and abfurd inpractice, do not confider that the natural confequenceofthis is, that men mull do nothing at all in Religion, never think of God, nor pray to him, nor read his Word, nor go to Church ; but fit ftill, and be wholly .patfve to the o- perations of God's grace : but however this may feem plaufible, andmen may think they add much to the glory of God's Grace, while they deny any power in the Creature; yet every confiderate Man will prefently apprehend, that this is byno means to be admitted, becaufe it contradices Practice; and makes all the Commands and Exhortations of God's Word vain and to no purpofe; becaufe it deftroys Religion, and difcouragesthe endeavours of Men ; makes them floth- ful and carelefs ofworking out their own Salvation; than which nothing can fee a Man farther from God's graceand afiiftance and more immediately difpofe him for ruin ; and upon force fuch falfe Reafoning as this, the flothful Servant in the Parable hidhis talent in a napkin, and buriedit in the earth; but when he was called to account, his excufe wasnot admitted, but he was call into utter darknefs. The two other Particulars, na:ïnely how far we are to imitate the Divine Fer- feilions, and particularly what thofe Divine Qualities are, which our Saviour doth here more efpecially propound to our imitation, and likewife to clear the true meaning of this Precept, and to íhew that the duty here enjoyn'd, Be ye perfeft, asyour Father which is in Heaven is perfetl, is not impolliible to us : Both thefe I fhall refer to another Opportunity. SER MON
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