SER! VIJ. of Applicationis.abdılthexiare: alfaldeveral

Minutenesses, little Punetilios, and fixer span curious. Notions and those Subjects are intelligible enough it the Gross and in Gehaa ral; whibh, when branched out too minutes ly into falt atheir little

. Circumftantizat sand Appendageis

, care extremely perplexed cand intangled. Just as Matter lies open to the View in-it's Bulk and in: io'simally and more fubftantial. Parts: whetcas the intimate Cone figuration dand Texture of it's finer, and minuter Particles will be ever indiscernible, -- It is morally impossible. we shoulderr sin judging Christianity to be true ; because the Proofs for it are strong decisive, and lye level to our Capacities; but wei may very probably err in fancying that ito. bel abfurd, which relates to the Natüreland Efence of the Deity, where there is an infinite Difproportion between the Faculty and the Obt ject. If there be aný Criterian of Truth, if we are not necefamily liable to be deceived ;c: we may safely conclude, i that, what has all the distinctive Characters of Truth, that any ancient Record can have cannot be a-Forgery or Impofture : But we cappot be fure, but that in Matters of lo bigh and elevated a Nature. what we con

ceive,

2.

ceive, (without clearly perceiving any Thing) Ser. VII.
to border upon an Absurdity, may be not
so in itself, but merely owing to our Want
of more 'extensive Views. One Proof from
a Matter of Fact should weigh more to
confirm a mysterious Doctrine, than all the
ideal and metapbyhcal Arguments, which
fall short of Demonstration, to disprove it.
Because we are very competent Judges of
Matter of Faet ; but all our Ideas about the
intrinsic Nature of God are short and indi-
ftinet : and where our Ideas are indifinet,
our Knowledge, which is founded upon
them, must be soo too. One intermediate
Idea, which is wanting, might, if taken in-
to the Account, make our Conclusion quite
different: And one foreign Idea, which has
intruded where it has nothing to do, will,
like a little Leaven, spread and diffuse it-
self, and give a Tincture to the whole Mafs
of our Reasoning

This is only a general Answer to the Dif-
ficulties with which this Doctrine is attend-
ed. Under my second Head, which must
be reserved for another Discourse, I shall
remove particular Objections.

ز

bon, MATTHEW XXVIII. 19.
Go ye, therefore, and teach all Nations, bapa

tizing them in the Name of the Father,
and of the Son, and of the Holy Ghofton

!19ne
HE Deity is to human Minds, $ER.VIII.

what the main Ocean is to nar

'row Vefsels : They may take in as much Knowledge of his Natyre, as theiçi scanty Dimensions will admit; and yet there will remain an infinite Sarplus ftilly which we want Capacities to receive *

T

SER. VIII. wishing, that human Nature was raised to

an higher the divine Na wake may Ve bekeplunderflood, more pera fectly loved, and more worthily praised.

The Chaindo Bdings.altnds upwards, from Brutes to Men - from Men, in a beautiful and I regular Galation to Angels Archangels, and all those thousand. ThouSands, that stand before God, and the ten thadjandi sikmesritenut losario tbat: minister unto, him. The Transitions in this Poem of Nature, from one-Kind-to another; are so extremely fine and delicate ; that we scarce cam difthjuihy where pnecends, and the other begins, Yet the Dignity of the noblèft Gf Kelė "Beings, Bears

! no morė Proportion to his who dwelleth in unapproachable Glory, thanoa 2nded Cloud on

which the Evening Sun has impressed it's JITV.xa Beatris afid-ekricked with blaútiful Stains

of Light, ai does to that great * Abyss of Light, from which it derives it's reflected Beauty. He icánnill make Beings, whicho That as muchifurpal's an Archangel of the highest-classe, as an Archangel of the highesti Cläss Ofurpasses the most groveling Insect. For every finite Creature, how great foeve?';' must be infinitely beneath an

all