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zly, We may hence observe with St. Paul, that the Wisdom of this world is foolfishness with God. When men set up their own Imperfeót and corrupt thoughts in opposition to the revealed Will of God, the notions they are so fond of, as appearing to be highly Rational, are nothing but the effects of some wild Passion or worldly Interest: For nothing that is Really Wise and True can be opposed to the will and pleasure of him, who is Infinite in Wisdom and Truth. When we call in question the Certainty or Equity of what God hath positively declared, our Wisdom degenerates into Folly, and our Reason into Madness. God indeed hath been graciously pleased so to contrive and dispose his dispensations, that the Reason and Equity of them are much more certain and clear, even to our Narrow capacities, than any thing that can be objećted against them. And when notions are advanced to the Dishonour of God, and the Detriment of Religion, 'tis Indispensably incumbent upon us to oppose Right reason to the Corruptions of it, and vindicate the Dideavoured, by comparing one Scripture with another, to know what was Revealed, and whât they found Reveal’d they firmly believed. We should not dare to argue about the Equity of God's Reveal’d will, or the Certainty of what he hath declared shall be, but rest in a firm Belief, that whatsoever he hath determined is Unex– ceptionably Just and Equitable, because he hath determined it, and whatsoever he hath declared that he will do, shall unquestionably be performed, because he hath declared it. We may by our Reason examine, and satisfy our selves in the motives of Credibility, the evidence which God hath given, that the Holy Scriptures are his Word and Will; but all Scruples and Uncertainty, about the Reasonableness of what he hath thus Revealed, are Foolish and Unlawful, Impious and Destructive. 3/y, and lastly, We may hence learn what are the proper Grounds of our obligation to conform our lives to the Gospel of Christ. E 2 Doubtless Doubtless after some time spent in Sincere and Industrious endeavours to correót and subdue our Inordinate and Impetuous passions and inclinations, the satisfactions of a Virtuous life do abundantly exceed the pleasures of Sin. But Arguments drawn from this consideration, though ever so artfully contrived and recommended, are of no great force with Habitual Sinners. The excellency of Virtue simply and absolutely consider'd, without any relation to God's commands, Conscience and a Future state, is com— monly slighted and rejećted by those, whose daily enjoyments and delights do, at least in their own opinion, contradićt all the fine charaćters and descriptions of it. Under the Gospel we have no occasion for these empty and ineffectual Arguments, grounded upon the beauties of Virtue in this Absolute sense consi– der'd; and by the use of such Arguments alone, or perhaps by the frequent use of them, we should not a little derogate from the Honour of the Gospel; in which are reveal’d Principles unspeak- - ably ably more Excellent and Effectual, motives equal to the utmost of our Hopes and Fears, the Engaging expećtation of Eternal Happiness, and the Dreadful ap

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* Rom. xi. 33. f Joh. iii. 9, 11. # Acts. xvii. 11. deavoured,

prehensions of Eternal Misery. We now know Assuredly, that the time will come, when all Profane and Irreligious Wit, which is now caress'd with so much Approbation and Delight, will plainly prove the grossest and most wretched Folly. The time will come, when all the Pleasures of finful enjoyment will be past and gone, and as if they had never been, upon all accounts but that they will be succeeded with Endless misery. The time will come, when all the Troubles and Difficulties of an Holy life shall be Rewarded, at God's right hand, with Joys abundantly surpassing all that we can now Describe or Imagine; with all the Happiness that we shall even then; when our Faculties are Refined and Improved, be capable either of Enjoying or Desiring, 7% which Blessed and Glorious state God of his Imfinite Mercy bring us all, by the Continu

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