neglect to worship him; or worship him in a manner unbecoming his Nature: and contrary to the Light of Reafon or Revelation. So then, it is a moft effectual Motive of Divine Worship to confider, that as it is the Duty of Man to worship God, fo it is moft Juft; and if moft Juft, muft certainly be required by God; that if this Duty be neglected, we are in the Hands of him to whom the Injury is offered, may be annihilated by a fingle Nod, may be chaftifed with fevere Punishments, may be rendred miferable for ever.

This Attribute of Power, in Affairs of the World, produceth Fear, and the Signs of external Respect, beyond all other Are guments. This fecures the Authority of Laws, and Majefty of Princes; that the one cannot be violated, the other cannot be contemned without Danger. This is gene rally fuppofed to have at firft begat Idolatry; when Men following the Report of their Senfes more than the Light of Reason, fondly imagined that their Princes, their Leaders or Conquerors, were the moft pow. erful of all Beings; and upon that Account rendred that Tribute to them which is due to Omnipotence, I mean Adoration. They found themfelves to be at their Difpofal, their Lives at their Mercy; or extraordinary Actions effected by them; and believing thefe to be the moft illuftrious Marks of Power, deified the Poffeffors of them. If

then

then the Prospect of that little Power which is vested in Men, could procure Adoration from those who followed the Dictates of their Senfes only; much more will the Excellence of the Divine Power, as it is here called, induce Men to the Worship of God, being manifested both from Sense and Reafon.

In mortal Men, Power, far from being adorable, may oft-times become execrable, may occafion the Unhappiness of others, may administer Affiftance to Sins and Violence; and notwithstanding fuch wicked Power may awe and terrify Men, (as both ancient and modern Idolaters have worshipped Devils, left they should hurt them) this will never create an internal Reverence in Men, in which chiefly Adoration confifts. The most exalted Power of finite Beings cannot rescue them from their own Imperfections; receiveth Limits, and is capable of Diffolution. If yet fuch a Power can ftrike thy Mind, can affright thee from performing what is difpleafing to it; if thou dareft not refift its Commands, and quietly fubmitteft to it; how much more art thou obliged to revere the Omnipotence of God, where Power and Goodness are sweetly joined together, where no Limitations can be found, nothing excluded from the Reach of it, no Cessation to be expected? If thou pretendeft not to know this Power, confider the Nature of God, and judge whether

Omnipotence be not a neceffary Attribute of a most perfect Being. If thou appealest to Sense, view the Fabrick of the World, pass through Heaven and Earth; thou fhalt difcover the Footsteps of Omnipotence in every part of it. If thou pretendeft yet not to fee what is most evident, reflect upon the Faculties of thy own Soul, and fay, who gave them to thee? Confider the Fabrick of thy Body, who formed it for the? Thefe are undeniable Marks of thy Subjection to an Almighty Power, which even if thou doft deny, it is by Faculties of Soul and Body created by Him, that thou canst deny it.

Thus we perceive, that the Power of God is uncontroulable and infinite; that he is able to inflict whatsoever Punishment he pleaseth on his difobedient Creatures. And then left we fhould vainly imagine this Power to be useless in respect of us, and like antiquated Laws never put in Execution, we are told in the next place, that God is excellent in Judgment alfo; that he will moft certainly judge Mankind, and punish them for the Omiffion of their Duty. For fo Judgment doth almost every where fignify in Scripture, the infliction of Punishment upon Delinquents. This is the chief Mark of the Divine Government of the World, to take a Survey of the Actions of Men, and punish them for the Violation of those pub. lick Laws, which are fixed to Mankind, and prefcribed

prescribed for their Direction. Nothing but the most extreme ftupidity can defeat the Succefs of this Argument of Divine Worship; fince this equally affects both the Wise and Foolish, by striking their Imaginations with the Fear of Mifery. A Fear which will affect the Mind of Man, when no other Argument can prevail. The Perfections of God may be flighted; the Infinity of his Nature may be neglected; his Power may be derided, when not put in Execution; but the belief of Judgment to be inflicted upon Sinners will awaken the Confciences, and affright the Thoughts of Men: And that even altho' the Manner of the Execution of this Judgment fhould be unknown to them: as in natural Religion. For let the Punishments be uncertain as to their Quality; let the time of their Execution be hid from Sinners; yet this they cannot but know, that God is the Supreme Governor of the World; that as fuch he will exercise Judgment; and that as his Power exceeds that of the most formidable Judicature on Earth, fo his Punishments will be correfpondent, exceeding

what Man can inflict.

And herein appears the Excellence of this Judgment, mentioned in the Text. Human Judicatures can take hold only of the external Actions of Men, and even these may fometimes be hid from them; the Power of the Offender may fet him above the reach of Punishments; they may be evaded by crafty

crafty Defences, may be hindred by the Interpofition of fome greater Power, may be avoided by Death, and will certainly be finished by it. But in the Execution of the Divine Judgment it is far otherwife: There the moft fecret Actions of Men are call'd in queftion, even their Thoughts cannot escape difcovery. The Judge cannot be blinded by crafty Infinuations, nor diverted from his Refolution by extraneous Caufes. Nothing can rescue us out of his hands, not even Death it self; his Dominion extends beyond the Grave, reaches the Soul of Man, and furmounts the Refistance of all createdBeings. If then Fear can affect Men; if Punishments can deter them; if Power can awe them; if the Certainty of all these can convince them; they do all combine to fecure the Worship of God, and continue Religion in Mankind.

But then, left we fhould feem Slaves to God, and Servants through Fear only, he dispenseth Rewards as well as Punishments to Men. He is excellent in plenty of fuftice, in the Words of the Text. He rewards the Obedience of Men to his Precepts, not because any Reward was due to them, but because he delighteth in difpenfing his Benefits: and then his Juftice will require, that he dif pense them to the most worthy. We are not ignorant, how powerful an Argument Interest is in moving the Hearts of Men. What draweth Attendants to Princes, or Servants to Great Men, but the Power of

reward