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further; it expires with this life, it cannot follow us beyond the Grave: But the wrath of the Eternal God doth not only reach the Body, but the Soul; it is not confin'd to this Life, but purfues us to the other World, and extends it felf to all Eternity.

Fear him, who after he hath kill'd, bath power to caft into he, that is, to inflict Eternal Torments; Tea, I say unto you, fear him.

Vol. VIL

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in the words of Zophar, Canft thou by Vol. VII. searching find out God? &c.

There is no great difficulty in the words Canst thou by searching find out God, potefne perveftigare intima dei, fo Caftalio Tranflates it, Dost thou know God intimately, and throughly, within and without? Canft thou pierce into the center of his Perfections, and dive into the bottom of them? and, Canft they find out the Almighty to perfection? Canft thou find out the Almighty, ufque ad ultima, to the very laft and utmoft of him?fo as thou canft say after a thorough fearch and enquiry, "There is no Perfection in God beyond this. There is "nothing of him now th "mains to be known, this he "and no other; that he is, and no otherwife; this he can do, and no more, hither doth his Knowledge, and Power, and Wif "dom reach, and no further.

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Canft thou do this? These inter- Vol. VII rogations have the force of a vehement negation; as if he had faid, no, thou canst not; God is unfearchable, he is Incomprehenfi ble.

The two Queftions in the Text feem to be only two feve-. ral expreffions of the fame thing, The first Question is undoubtedly general, concerning the Nature. and Perfections of God in gene-. ral; Canft thou by fearching find out God? Canft thou by the most diligent fearch and enquiry come to a perfect Knowledge and Undrestanding of him?

The fecond Question may feem to be a particular inftance to the generale truth implied in the firft queftion; he seems to inftance in his Power; as if he had faid, God is unfearchable, and then had instanced in a particular Perfection, the power of God. Canft thou by fearching find out God? Thou

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canft not comprehend the Divine Vol. VII Nature and Perfections in general; Canft thou find out the Almighty to Perfection? Confider particularly his Power, and fee if thou canft know the utmost of that. But I rather think that the latter Question is altogether the fame in sense with the former ; and that the Attribute of Almighty, which is here given to God, is used by way of defcription, and not intended by way of inftance. Canft thou find out the Almighty, that is God, to Perfection? Which way foever we take the Words, it is not much material; we may ground this Obfervation upon them.

That God is Incomprehenfible.

This term or Attribute is a relative term, and fpeaks a relation between an Object and a Faculty, between God and a Created Understanding; fo that the meaning of it is plainly this, That no Created understanding

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can comprehend God, that is, have a perfect and exact knowledge of Vol. VII. him, fuch a knowledge as is adequate to the Perfection of the Object: Or thus, the Nature and Perfections of God are above the understanding of any of his Creatures; it is only his own infinite understanding that can frame a perfect Idea of his own Per fection. God knows himself, his own understanding commprehends his own Perfections: But he is Incomprehenfible to his Creatures.

Indeed there is nothing more obvious than God; for he is not far from every one of us, in him we live, and move, and have our Being; there need no great fearch to find out that there is a God; An eternal power and Deity are clearly feen in the things which are made, as the Apostle tells us; but the manner of the Being, and Proproperties, and Perfections of this God, thefe cannot be comprehended by a finite understanding. I

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