A44687:208
The reconcilableness of God's prescience of the sins of men with the wisdom and…The reconcileableness of God's prescience of the sins of men with the wisdom and…
The reconcilableness of God's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the Honourable Robert Boyle Esq.The reconcileableness of God's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the Honorable Robert Boyle Esq.
London: printed for Brabazon Aylmer, 1677
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.
For, as to the former; what confusion would it make in the World, if there should be perpetual innovations upon Nature; continual, or exceeding frequent ⟨p. 133⟩impeditions, and restraints of second Causes. In the sphere of Nature, the Virtues and proper qualities of things, being never certain, could never be understood, or known. In that of Policy, no measures, so much as probable, could ever be taken. How much better is it, in both, that second Causes, ordinarily follow their inclinations? And why is it not to be thought congruous, that, in some degree, things should be proportionably so, in the sphere of Grace? (whereto by and by we shall speak more directly.)
For, as to the former; what confusion would it make in the World, if there should be perpetual innovations upon Nature; continual, or exceeding freqent ⟨p. 133⟩impeditions, and restraints of second Causes. In the sphere of Nature, the Vertues and proper qalities of things, being never certain, could never be understood, or known. In that of Policy, no measures, so much as probable, could ever be taken. How much better is it, in both, that second Causes, ordinarily follow their inclinations? And why is it not to be thought congruous, that, in some degree, things should be proportionably so, in the sphere of Grace? (whereto by and by we shall speak more directly.)
We pray, when our Friends are sick, for their recovery. What can be the sober meaning and design of such prayers? Not that God would work a Miracle for their restitution, (for then we might as well pray for their revival ⟨p. 134⟩after death) But, that God would be pleased so to co-operate, in the still and silent way of Nature, with second Causes, and so bless means, that they may be recovered, if he see good. Otherwise that they, and we may be prepared to undergo his Pleasure. And agreeable hereto ought to be the intent of our Prayers, in reference to the public affairs, and better posture of the World.