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upon; but we are obliged to break off, when the scene opens, and presents a plentiful fund of imagination, for such children of wisdom as have Pleasure in seeking out the works of the LORD. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made.

So that THE Y, are without excuse, who neglect to search into them.

Natural phænomena are not yet fufficiently studied, to entitle as to pursue this reasoning farther.

THE THE

ANALOGY

OF

DIVINE WISDOM,

BETWEEN THE

Different States of human Nature,

IN THE

Womb, and in the World;

As influenced by

Civil Prudence, Moral, and

SPIRITUAL MOTIVES.

PART IV.

D' U B L I N:

Printed in the Year MDCCL.

THE

ANALOGY

OF

Divine Wisdom, &c.

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John iii. 12. If I have you told earthly things, and ye believe not,

bow ball ye believe, if I tell you of heavenly Things?

HẾ N our Saviour, by his Miracles, had

acquired the Character of a teacher come from God; Nicodemus, a Person of eminent station among the Jews, came privately to him, in order to be instructed by him. Our Saviour, as every wise instructor should do, begins with the easiest truths, and reserves the sublimer and more difficult doctrines of christianity, for the latter part of the lesson.

He tells Nicodemus first, that a new and spiritual birth is necessary to every one, who is to be a disci. ple of his, which he expresses in the terms of a natural birth: Except a man be born again, be cannot see the kingdom of God. The enquirer wonders at the expression : Can a man enter the second time into bis mother's womb, and be born? Our Saviour then explains himself: Except a man be born water, and of the Spirit, he cannot enter into the

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kingdom of God.-Marvel not that I said unto thee, You must be born again. The wind bloweth where it liftetb; and thou bearest the sound thereof, but canst not tell whence it cometh, and whither it

goo etb : So is every one that is born of the spirit. That is ; this new birth is not a visible change; yet it is as real an one, and the effects of it are more considerable and lasting, than of the natural birth. Nor ought this to be incredible : For in the natural world there are many things, of the caule and manner of which ye are entirely ignorant, which are very discernible in their effects. No man knows the origin of wind", or fees the manner of its motion ; yet the extraordinary effects of it, in wafting fhips upon the sea, in moving machines upon the land, and other both useful and injurious instances, are evident to all men. Thus the regeneration of a man, by true religion, and the spirit of Gov, thougli

' not discernible to human eye, yet, in its effects, is as great and real a change, in respect to eternal life, as a natural birth is in respect to a mortal life.

Still Nicodemus seems ignorant, and asks again, How can these things be? Our Saviour, having spoken plain enough to be underflood, by one of

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The winds may be called the wings of Mankind,' by means whereof, men fly through the seas, and maintain traffick, and correspondence, with all the parts of the globe. They are alfo the sweepers of man's habitation the earth, and at the same time brush and cleanse the air about it. On the other hand, they "Sometimes tear up, and enrage the fea, that would otherwife re'main quiet and undestructive, and have likewise other mif

chievous effects. gain, they produce strong and violent mo tions, with human assistance; and thus, as Servants to Mankind, drive our ships, and turn our mills. Thus may they be applied to abundance of useful purposes, if men would exert their dili. gence. The nature of the winds is usually reckoned an occult or secret thing; and no wonder, whilst the nature and power of the air, which the winds administer to, and wait upon (as, in the language of the Poets, Æolus does on Juno) remain absolutely anknown, See Lord Verulam's Treatise.

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