the children of men. Secondly, That the very worst of men's intentions, and deeds, are by God over-ruled to a good end. Thus, for instance, by persecution, such as the righteous endure from the wicked, those virtues of the righteous are made evident, which, perhaps, otherwise would never have been seen: and the wicked are made ashamed; and thus often brought imperceptibly to a confession of their sins. But the wonderful ways of divine Providence are particularly shewn in the redemption of mankind, where the greatness of man's guilt, served, in a most wonderful manner, to exhibit, in a more conspicuous light, the magnitude of God's mercy; for, "Where sin abounded, grace did much more abound." Rom. v. 20. “And we know that all things work together for good to them that love God." Rom. viii. 28.

X.

Of the worship of God.

From the foregoing considerations, it follows that man, as a reasonable creature, is bound to render unto God supreme and unfeigned worship, as to his Almighty Creator, and most merciful Benefactor.

1. Every creature is bound to worship its Creator. But as the worship of God necessarily requires intelligence and sincerity of spirit; and as

man alone, amongst the visible creatures, is adorned with these gifts; therefore, he is the only one that can render unto God reasonable worship, and on this account he is bound to do so. He is bound to do so, not only for himself, but for all creation; to present his prayers to God, as a master prayeth his Lord for those who are under him, or as a father pleadeth for his family. Thus, for example, on beholding the sun, we ought to bless our Maker for preserving its light and heat, for the benefit of all the other creatures; or on looking upon the face of the earth, we should thank God that he hath made it fruitful, and causeth it to produce food for all that lives; and so in other cases. But when a man neglects this duty, he, as it were, pours contempt upon the creatures, and makes them ungrateful before God. In this sense the apostle writes, "For the creature was made subject to vanity, not willingly." Rom. viii. 20.

What is divine worship?

2. Divine worship is the testifying of our subjection unto God.. This subjection ought to be complete; because it is rendered to the highest of Beings, from whom we have received all that we possess. It ought also to be sincere; because we stand before Him, to whom are known the

most secret thoughts of the heart. God himself calleth upon us to render unto him divine worship; First, By his very nature, which is most worthy to be adored by us. Secondly, By his innumerable benefits bestowed on us in creation, and more particularly in redemption; of which we are continually made partakers in his gracious providence. The Holy Scriptures teach us, that we are so deeply indebted to God for his manifold mercies, that we are altogether incapable of rendering unto him the worship which is due. "What shall I render unto the Lord for all his benefits towards me ?" Psalm cxvi. 12.

XI.

The worship of God is internal and external. The internal requireth love to God, fear, -a glorifying of his name,-thanksgiving for his benefits,—confession of our weakness and poverty, and invocation of him for help. And the external requireth prostration,-offering up prayers,-sighs and tears in confession,-joy beaming on the countenance in thanksgiving,-attendance on public worship, &c.

1. The worship of God is, properly speaking, only internal; for the external without the internal, is so far from being divine worship, that it is nothing but abominable hypocrisy but when

the internal makes itself known by external signs, then these signs are called the external worship of God. The internal may exist without the external; but the external cannot be without the internal. With the internal worship of God, the external ought not to be neglected; because it is impossible, when the soul is deeply affected, not to shew these impressions by some outward signs. Thus, for instance, when the heart is broken and contrite, it is impossible that tears should not flow, and sighs be heard. Moreover, these external pious marks of divine worship may be very useful to rouse others, particularly when the worship of God is going on in public. In regard to internal worship, our Saviour speaks as follows: "God is a Spirit: and they that worship him, must worship him in spirit and in truth." John iv. 24.

What is the foundation of divine worship?

2. The various parts of divine worship are mostly founded on the consideration of the divine attributes; because, if God is our chief and perfect good, and more amiable in our eyes than all other objects, then our hearts, animated by these feelings, must naturally turn to him with love, and seek to be united to him. If he is a just and impartial Judge, we ought to

fear, lest, by breaking his eternal laws, we should fall under his just displeasure. If he is most holy, then we ought, with the greatest reverence, to pronounce his holy name, and be afraid of thinking or doing any thing in the presence of others which might reflect dishonour upon his glory. If he is our most generous Benefactor and most gracious Father, then we should always keep in remembrance his infinite goodness; and therefore most sincerely offer up unto him our hearty thanksgivings. If he is the Almighty Lord of all, and we, on the contrary, weak and perpetually transgressing creatures, then it is necessary, that we should confess our poverty before him with the most contrite sorrow, on account of our sins. If he is most beneficent, and also every where present, then in all our needs we ought to flee to his protection, and patiently to wait for his timely assistance. The holy Scriptures abound with examples of such reflections, and therefore I do not bring forward any passage in particular. But from the above, it is evident, that dishonour is reflected on the worship of God by every evil deed; and that those who deşire to worship God in spirit and truth must be lovers of virtue. "But unto the wicked, God saith, What hast thou to do to declare my sta