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One Lord (that is, One Mediator,) Jefus Se r m.
II. 2dly, I AM to Thew in the next place, What that Duty towards him is, which is expressed in these words; Thou shalt worship the Lord thy God. And here the word, Worskip, must be understood in its largest Extent; to signify every religious, every virtuous Act or Habit, by which Regard is shown to God, either in the Affections of our Mind, or in the Expressions of our Mouths, or in the Aktions of our Life.
Ift, THE Worship of God, as it denotes That Regard we are to bear to him in the Affe&tions of our Minds, implies, as the First Ground and Foundation of All, as firm belief of his Being : For he that cometh to God. must first believe that he Is, and that he is a Rewarder of them that diligently seek him. That is; Our Belief of his Existence, must not be a Careless speculative acknowledgment of him, barely as a Being infinitely perfect in himself; but it must be a .ra
Sermotional, considerate, and practical perfwasion,
firmly impressed and fixed upon our Minds, of his being truly and literally the original Author, and the continual Preserver, Goo vernour, Director and Ruler of the Universe, and of all things that are therein, by his immediate, real, living, active Prefence, Authority and Dominion; in oppo sition to all sceptical Notions concerning blind Chance, or unintelligent Fate. From fuch a Belief as This, of the Being of God; there will arise just and worthy Notions of his Perfections and Attributes. And a just Sense, and due Consideration, of each of his Perfections respectively; will naturally excite in us That constant and proper Regard towards him in the correspondent Affections of our Mind, or That internal habitual Honour and Sense of Duty towards him, which, to Him who sees the Heart, is the most valuable and accepable part of Worship. In This Sense therefore, the Worship, This internal Worship of God, includes the following particulars, and Others of the like nature. It implies our fearing his Power; so as to be much more sollicitous not to offend Him, than to fall under the Difpleasure of any Other Person
whatsoever : According to That Admoni-SERM. tion of our Saviour, Fear not them which 11. kill the Body, and after That have no more that they can do ; But I will forwarn you, whom ye shall fear; Fear Him, who, after he has killed, hath power to cast into Hell; yea, I say unto you, Fear him. It implies our revering and standing in awe of His Justice; who, as Moses describes him, is
, Deut. x a Great God, mighty and terrible, which 17. regardeth not persons, nor taketh Reward: or, as 'tis expressed in the book of yob, ch. xxxiv. 19. He accepteth not the Perfons of Princes, nor regardeth the Rich more than the Poor ; for they are All the work of His hands. It implies, our Trusting and Relying upon his Faithfulness and Veracity, in all cases of Difficulty and Distress whatsoever ; that, how little appearance soever there may be, in the present State of the World, that Truth and Righteousness should prevail, yet the Hope of those things, which God, who cannot lie, hath promised since the World began, stands for ever firm and unshaken: So that 'tis with great' reason, as well as with noble eloquence, that the prophet Vol. I.
Ser M. Habakkuk expresses himself, ch. iii. 17. 11. Altho' the Fig-tree hall not blossom, neie
'ther hall Fruit be in the Vines; tho' the labour of the Olive Mall fail, and the fields Mall geild no meat ; tho' the stock Skall be cut off from the fold, and there Thall be no Herd in the Stalls; yet will I rejoice in the Lord, I will joy in the God of my Salvation. The Last instance I shall mention of the Particulars whereinconsists the Internal Worship of God, or the proper Regard we are to bear to him in the Affections of our Minds, is That of Loving him for his Goodness. Goodness, is the Proper Motive and Object of Love: And therefore, as, comparatively speaking, there is none Good, but One, that is God; He being the Alone Author of every good thing we enjoy: so He alone likewise, comparatively speaking, is consequently the Proper Object of Love. By which Love towards God, we ought always carefully to observe, is Never meant That Enthusiastick Warmth of Imagination, which is the essential character of Fanaticism; but ( which is the just and proper Affection of a rational
Creature towards its beneficent Author, ) SERM. 'tis a Defire of pleasing him, a Defre of II.. performing his Will, a Depre of being acceptable to him, a Depre of partaking of his Favour and Rewards, rather than of the unreasonable Pleasures of Unrighteousness. This is the True Notion of Loving God. From whence, by the way, it clearly appears, that the Love of Virtue and Truth, the Love of Righteousness and Goodness, is truly and indeed Loving of God. From hence also at the same time 'tis very manifest, that mens doing their Duty with a Hope and Prospect of Future Rewards, is not (as some have ridiculously argued,) a Mercenary Temper. For the Rewards which God has promised to them that love and obey him, are of such a Nature, as either themselves consist in, or are essentially conjoined with, the Perfection of Virtue. The Rewards prepared for Them who shall be thought worthy to obtain That Life and the Resurrection from the Dead, are new Heavens and a new Earth, wherein dwelleth righteousness, 2 Pet. iii. 13. where the people shall be All righteous, D2