A27004:1044
The reasons of the Christian religion the first part, of godliness, proving by natural…
The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
London: printed by R. White for Fran. Titon, 1667
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1§. 16. It is also a great advantage for man's conversion, that all the world revealeth God to him, and every thing telleth him of the Power, and Wisdom, and Goodness, and Love of God; and of his constant Presence; and so showeth him an object which should as easily over-power all sensual objects, which would seduce his soul, as a mountain will weigh down a feather.
1§. 16. It is also a great advantage for man's conversion, that all the world revealeth God to him, and every thing telleth him of the Power, and Wisdom, and Goodness, and Love of God; and of his constant Presence; and so sheweth him an object which should as easily over-power all sensual objects, which would seduce his soul, as a mountain will weigh down a feather.
- 1Magna pars peccatorum tollitur, si peccati testis adstat. Sen. What then may the presence of God do? Clemens Alexand. was positive in it, that Philosophy was bless'd to the saving of many Heathens who obeyed it. Tunc est consummata infaelicitas, ubi turpia non solum delectant, sed etiam placent: & desinit esse remedio locus, ubi quae fuerant vitia, mores fiunt. Sen. Prov. At norbi perniciosiores pluresque sunt animi quam corporis — Quo vero probari potest, ut sibi mederi animus non possit, cum ipse medicinam corporis animus invenerit? Cumque omnes qui corpore se curati passi sunt, non continuo convalescant: Animi autem qui se sana i voluerint, praeceptisque sapientum paracrint, sine ulla dubitatione sanentur. Cic. Tuscul. l. 3. p. •70.
Though we see not God, (which would sure put an end to the controversy whether we should be sensual or holy) yet while we have a glass as big as all the world, which doth continually represent him to us, one would think that no reasonable creature should so much over-look him, as to be carried from him with the trifles of this world.