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that they do not, is evident from hence ; S ER M. that there exists in the World an infinite Di
I. versity of Things, whereas Necesity is uniform and without Variation.
HAVING thus briefly shown that God Is; it will easily follow in the next place, that he is and must be a Rewarder of them that diligently seek bim. For he that governs the Motions of every even the smallest particle of lifeless Matter, and by whose Providence every Vegetable, and every the meanest Animal is perpetually preserved ; without whom, not a Sparrow falls to the ground; and with whom, even the very bairs of our bead are all numbred ; shall he not much more take care of Us, O We of little Faith? Now the proper and principal Care or Government over Rational Creatures, is the Rewarding or Punishing them according to their respective Deserts. If therefore God Is, ( as hath before been proved, ) and is Governour of the World ; it follows that he must be also, (Since therein principally all Government consists ; he must be) a Rewarder of them that diligently seek bim.
SERM. The Application of what has been said, I.
is briefly, 1st to Scepticks, and 2dly, to Believers.
ist, To such as are Scepticks, or Unbe, lievers of the Being of God, 'tis adviseable in the first place, that they confider how uncomfortable their opinion is. 'Tis plain, such is the condition of human Nature in This Life, that we are continually surrounded with Evils which we cannot prevent, with Wants which we are not able to Supply, with Infirmities which we cannot remove, with Dangers which we can no way escape. Our injoyments are fuch, as are not for one moment secure; our expectations of such things as are not in cur own Power to accomplish. We are apt to grieve, for things we cannot help; and to be tormented with Fears, of what we cannot prevent. And in all these cases, there is no substantial Comfort, but in the Belief of God; and in the singular Satisfaction of having Him our Friend. Had the thing therefore really in itself any, Uncertainty, (which is
by no means the cafe,) yet it could not but Quid ha- be what every wise and reasonable man bet ea rcs must defre and wish might be true, that aut glori- the World were governed by a wise and just
and merciful God.' So that even Scepticks Serm.
I. themselves cannot but be self-condemned, when they mock and scoff at Religion ; when they refuse to hear Arguments for the Truth of the most desirable thing in the World ; and will not examine those Eyidences and Proofs of Religion, which are really much stronger than these Persons can before-hand imagirre. And if the Proofs were much weaker than they are, yet they would deserve at least to be seriously considered; because the hazard on one side is infinitely great, if Religion, which they reject be true; whereas on the other side there is no hazard at all, if, being received as true, it could possibly prove to be a mistake.
2dly. To sincere Believers, the Use of what has been said, is; that being once satisfied in the main and great Truths of Religion, they suffer not themselves to be moved, and their Faith in this Great point, lhaken, by nice and uncertain disputes about particular Questions of less moment. For, which way foever many such controversies of an abstruse and difficult nature, be determined; yet the great
Serm.Foundation of Religion, upon which a
Wise Man may always act steddily, is laid
SE R M O N II.
Of the UNITY of GOD.
Matt. iv, 10. latter part. Thou shalt
Worship the Lord thy God, and Him only salt tbou serve.
HE Practice of True Religion, SERM. consists principally in two
Great Branches ; giving Honour
to God, and doing Good to Men. Tbou falt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; This, (says our Saviour) is the first and great Commandment : And the second is like unto it. Thou malt love tby Neighbour as thy felf. Under this Second Branch, the Duty of Loving our Neighbour or Doing Good to Men; arę