Punishment in the very commiffion of fuch Crimes; and that the other had a fufficient Reward, both in the doing of his Duty, and in his suffering for it? What could be more inconfiftent with the Rules of Justice, and the wife Ends of Government?

What could be a greater difparagement to Divine Providence, than to permit the Calamities and Sufferings which Good Men undergo in this World, many times upon the account of Religion, to pafs unrewarded; and the many Mifchiefs and Prophanations, which wicked Men take the advantage of committing by their Greatnefs and Prosperity in this World to go unpunished?

What great Glory would it be to prefide over this material World, Stars and Meteors, Sea and Land, Plants and Beasts, to put these things into fuch a regular course as may be suitable to their Natures, and the Operations for which they are defign'd; and in the mean space to have no proportionable regard either for those that reverence the Deity, or those who contemn him?

'Tis very well faid to this purpose by a late Author, That not to conduct the course Amyralof Nature in a due manner, might speak dus. fome defect of Wisdom in God; but not to compenfate Virtue and Vice, befides the defect of Wisdom is not adjusting things fuitable to their Qualifications, but croflly

coupling

coupling Prosperity with Vice, and Mifery with Virtue, would argue too great a defect of Goodness and of Juftice. And perhaps it would not be less expedient (faith he) with Epicurus, to deny all Providence, than to afcribe to it fuch Defects: It being less unworthy of the Divine Nature to neglect the Universe altogether, than to administer Human Affairs with fo much Injustice and Irregularity.

And therefore 'tis neceffary for the vindica tion of Divine Providence, that there fhould be a Future State, and Day of Accounts, wherein every Man fhall be forced to acknowPfal. 58. ledge, that verily there is a Reward for the Righteous, doubtless there is a God that judgeth the Earth.

II.

CHAP.

CHAP. XII.

Concerning the Duties of Religion naturally flowing from the Confideration of the Divine Nature and Perfection : And firft, of Adoration and Worship.

H

Aving dispatch'd the two first Things I propofed as the principal Ingredients to a state of Religion, namely, 1. A belief and an Acknowledgment of the Divine Nature and Existence. 2. Due apprehenfions of his Excellencies and Perfections: I proceed now to the Third, namely, fuitable Affections and Demeanour towards him: Which must naturally follow from the former. The ferious belief and confideration of those incomparable Excellencies which there are in the Divine Nature, ought not to be terminated in meer Speculation, but muft derive an Influence upon the Heart and Affections; it being natural for Men to proportion their eftcem of things according to that Worth and Dignity which they apprehend to be in them. And therefore that Being which hath in it all poffible Perfections, may juftly challenge all poffible esteem and veneration as due to it.

In

In the enumerating of thofe feveral Affetions and Duties, I fhall obferve the fame method which I have formerly used in reckoning up the Attributes themfelves.

r

i. God's Incommunicable Excellencies Thould difpofe our Minds to Adoration and Worship.

2. The Communicable Attributes, which belong to the Divine.

1. Understanding, namely, his infinite Knowledge and Wisdom, and his particular Providence, fhould work in us, Faith, Affi ance, Hope, Confidence.

2. Will, namely, his Goodness, Justice, Faithfulness are naturally apt to excite in us, Love, Defire, Zeal.

3. Faculties of Acting, namely, his Power, which fhould produce in us Reverence and Fear: His Dominion over us, and diftributing of future Rewards and Punishments, which calls for our Obedience, both Active and Paffive.

Though I cannot fay, that each of thefe Affections and Duties are so to be reftrained to those respective Attributes unto which I have afcribed them, but that the confideration of any of the reft, may have a proper Influence to difpofe Men to any, or to all of them; yet that there is fome more peculiar Refe rence and Correfpondence betwixt thefe Attributes and thefe Affections and Duties, as they

they are here conjoin'd, I fhall endeavour to fhew in treating concerning each of them.

1. Those incommunicable and fuperlative Excellencies of the Divine Nature, whereby God doth infinitely tranfcend all other Beings, are naturally apt to work in us, a high Efteem and Admiration of him; a readiness of Mind, upon all occafions, to express our Adoration and Worship towards him.

That Worship is due to God, hath been universally acknowledged, in all Ages and. Nations. And Ariftotle afferts, that whofo- Topic.1.9. ever doth doubt of, or deny this, ought not to be dealt with by Arguments, but by Punishments.

That it is the Excellency of any Being which is the proper ground of the Worship we pay to it, hath been generally acknowledged. The Philofophers have owned this. So Tully, Praftans Deorum natura, &c. Nat. Deor. The Nature of God may justly challenge "the Worship of Men, because of its fuper"lative Excellency, Bleffedness, Eternity. "For whatsoever excels, hath upon that ac

lib. I.

count a Veneration due to it. So Seneca; Deus colitur propter Majeftatem eximiam, fingularemq; naturam. "God is therefore wor"fhipped, because of his Excellent Majesty "and Incomparable Nature. And to this "the Scripture likewife doth atteft. All na- Pfal.89.9, tions whom thou haft made, shall come and 10.