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that they do not, is evident from hence ; SERM. that there exists in the World an infinite Di-. I , versity of Things, whereas Necessity 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 him. For he that governs the Motions of every even the smallest particle of lifeless Matter, and by whose Providence every Vegetable, and every the meaneft Animal is perpetually preserved ; without whom, not a Sparrow falls to the ground; and with whom, even the very hairs 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 him.
Serm. The Application of what has been said,
I. is briefly, ist to Scepticks, and 2dly, to Be
ift, To such as are Scepticks, or Unbe, lievers of the Being of God, 'tis adviseable in, the first place, that they consider 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 fupply, with Infirmities which we cannot remove, with Dangers which we can no way escape. Our injoyments are fuch, as are not for one moment fecure; our expectations of such things as are not in our own Power to accomplish. We are apt to grieve, for things we cannot belp.; and to be tormented with Fcars, of what we cannot prevent. And in all these cases, there is no substan, tial Comfort, but in the Belief of God; and in the fingular Satisfaction of having Him our Friend. Had the thing therefore really in itself any Uncertainty, which is
by no means the case, ) yet it could not but Quid ha. be what every wise and reasonable man bet ea res must defire and wish might be true, that aut glori- the World were governed by a wise and just olur?
and merciful God. So that even Scepticks Serm. themselves cannot but be self-condemned, I. 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
putes about particular Questions of less moment. For, which way foever many such controversies of an abstruse and difficult nature, be determined; yet the great
Ser m.Foundation of Religion, upon which a 1. Wise Man may always act steddily, is laid
d eep and fure in this plain Propofition, that God Is, and that be is a Rewarder of them that diligently seek bim.
Of the Unity of GOD.
Mart. iv, 10. latter part.
O HE Practice of True Religion, SERM. B confifts principally in two II. .
Great Branches ; giving Honour m
3 to God, and doing Good to Men. Thou Nalt 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