An account of Mr. Ferguson, his common-place-book in two letters.

Ferg. ibid.

Reason becomes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infected with those evil opi∣nions that proceed from lust; when men are once sunk into the greatest sensualities, their reason becomes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compliant with their sensual appetites.

Mr. Smith's select Discour∣ses, p. 15.

That reason that is within us, as Plotinus hath well ex∣pressed it, becomes more and more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will be in∣fected with those evil opinions that arise from our corporeal life. Their highest reason is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comply∣ing with their senses.

M. F. ibid.

Besides men living as if there were no God, can make no apology to the world, but

by espousing such notions, as may justifie them in their courses.

Dr. Till. Serm. p. 104.

For when men live as if there were no God, it becomes expedient for them, that there

should be none.—Besides, that men think it some kind of apo∣logy for their vices, that they do not act contrary to any prin∣ciple they profess.

M. F. p. 63.

There hath been no Nati∣on so savage, nor people so barbarous, who have not ac∣knowledged some kind of external Performances neces∣sary for the expressing of the inward Sentiments of Devo∣tion and Honour, which they bear to the Deity.

Amyrald of Religion, p. 2.

There is no Nation so sa∣vage—no people who do not essay by some kind of Perform∣ances to express the Sentiments of Devotion and Honour they bear towards him.

M. F. p. 132.

Words that are intelligi∣ble, when they are spoken, are as intelligible when they are written.—Now as God can speak as plainly as any of his Creatures can; and as words are at least as easie to be un∣derstood when they are writ∣ten, as when they are spoken; so we have no reason to think, that God affects ob∣scurity, or envies, that men should understand him.

Dr. Till. Rule of Faith, p. 66.

First, Whatever can be spo∣ken in plain and intelligible words, and such as have a cer∣tain sense may be written in the same words.

Secondly, That the same words are as intelligible, when they are written, as when they are spoken.

Thirdly, That God if he please can indite a Book in as plain words as any of his Crea∣tures.

Fourthly, That we have no reason to think that God affects obscurity, and envies, that men should understand him, &c.

M. F. p. 140.

Nor is it any argument, that these Texts of Scripture are not easie to be under∣stood, because some out of prejudice or perverseness have wrested them to a cor∣rupt sense; seeing God did not endite the Bible for the froward or captious, but for such who will read it with a free and unprejudiced mind, and are willing to come to the knowledge of the truth.

Dr. Till. ibid. p. 87.

And what if some out of pre∣judice do mistake, or out of per∣verseness do wrest the plainest Texts of Scripture, &c. Is this any argument that those Texts are not sufficiently plain? Can any thing be spo∣ken or written in words so clear, which a perverse or pre∣judiced mind shall not be able to vex and force to another meaning? God did not write the Scriptures for the fro∣ward and the captious, but for those who will read them with a free and unprejudiced mind, and are willing to come to the knowledge of the truth.

M. F. p. 148.

We have the attestation of Reason, which tells us, that nothing is well known, but by that, which hath a just a∣nalogy to it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every thing is best understood by that which bears a resemblance of it; things of sense and life are onely known by vital and sentient faculties.

As the eye cannot behold the Sun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

unless it have some resem∣blance of the Sun in it self; no more can any man un∣derstand the things of God in a due manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unless he be made to partake of the Divine I∣mage.

Mr. Smith's select Discour∣ses, p. 2.

All things of sense and life are best known by sentient and vital faculties, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eve∣ry thing is best known by that which bears a just resemblance and analogy with it.

And as the eye cannot be∣hold the Sun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unless it be Sun-like, and hath the form and resem∣blance of the Sun drawn in it; so neither can the Soul of man

behold God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unless it be God-like, hath God formed in it, and be made partaker of the Divine Nature.