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further; it expires with this life, it.
Vol. VIL 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 pursues us to the other World, and extends it felf to all Eternity
Fear him, who after be hath kill?d, hath power to cast into hell, that is, to inflict Eternal Torments ; Tea, I say unto you, fear him.
in the words of Zophar, Canst thou by Vol . VI. searching find out God? &c.
There is no great difficulty in the words Camft thora by searching find out God, potesne pervestigare intima dei, fo Castalio "Translates At, Doit thou know God intimately, and throughly, within and without? Canst thou pierce into the center of his Perfections, and dive into the bottom of them? and, Canft they find out the Al. mighty to perfection? Canst thou find out the Almighty, usque ad ultima, to the very last and utmost of him? so as thou canst say after a thorough search and enqui" There is
no Perfection in God beyond this. There is “ nothing of him now that
mains to be knowns this he is, “and no other; that he is, and
no otherwise, this he can do, and no more, hither doth his, Know
edge, and Power, and Wilt “ dom reach, and no further. gluinze uvodi nor eid T
Canst thou do this? These inter-Vol.VIL rogations have the force of a vehement negation; as if he had said, no, thou canst not ; God is : unsearchable, he is Incomprehenfi.. ble.
The two Questions in the Text feem to be only two feveral expressions of the same thing, The first Question is undoubtedly general, concerning the Nature, and Perfections of God in general; Canst thou by searching find out God ? Canft thou by the most diligent search and enquiry come to a perfect Knowledge and Un drestanding of him?
The fecond Question may seem to be a particular instance to the general truth implied in the first question ; he seems to instance in his : Power; as if he had said, God is unsearchable, and then had instanced in a particular Perfectia on, the power of Gode Canft thou by searching find out God? Thou
canst not comprehend the Divine Vol.VII. Nature and Perfections in gene
ral; Canst thou find out the Almighty to Perfection? Consider particularly his Power, and see if thou canst know the utmost of that. But I rather think that the latter Question is altogether the same in sense with the former
i and that the Attribute of Almighty,
which is here given to God, is used by way of description, and not intended by way of instance. 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 Observation
That God is Incomprehensible..
This term or Attribute is a relative term, and speaks a relation between an Object and a Faculty, between God and a Created Understanding ; so that the meaning of it is plainly this, That no Created understanding
can comprehend God, that is, have a perfect and exact knowledge of Vol.VII. him, such a knowledge as is a. dequate 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 Perfečtion. God knows himself, his own understanding commprehends his own Perfections : But he is Iris comprebensible 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 search to find out that there is a God; An eternal power and Deity are clearly seen in the things which are made, as the Apostle tells us; but the manner of the Being, and Proproperties, and Perfections of this God, these cannot be comprehend. ed by a finite understanding. I