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that they do not, is evident from hence; SER M. that there exifts in the World an infinite Di- I. w versity of Things, whereas Neceffity is uniform and without Variation.

HAVING thus briefly shown that God Is; it will eafily follow in the next place, that he is and must be a Rewarder of them that diligently feek him. For he that governs the Motions of every even the smallest particle of lifeless Matter, and by whofe 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 head are all numbred; fhall 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 Deferts. 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 confifts; he must be) a Rewarder of them that diligently feek him.

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SER M.

I.

THE Application of what has been faid, is briefly, 1st to Scepticks, and 2dly, to Believers.

ift, To fuch 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, fuch is the condition of human Nature in. This Life, that we are continually furrounded 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 efcape. Our injoyments are fuch, as are not for one moment fecure; our expectations of fuch things as are not in our 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 cafes, there is no fubftantial 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 cafe,) yet it could not but be what every wife and reasonable man bet ea res muft defire and wish might be true, that aut glori- the World were governed by a wife and juft

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and merciful God. So that even Scepticks SER M. themselves cannot but be felf-condemned, when they mock and fcoff at Religion; when they refufe to hear Arguments for the Truth of the most defirable thing in the World; and will not examine thofe Evidences and Proofs of Religion, which are really much stronger than thefe Perfons can before-hand imagine. And if the Proofs were much weaker than they are, yet they would deserve at least to be seriously confidered; because the hazard on one fide is infinitely great, if Religion, which they reject be true; whereas on the other fide there is no hazard at all, if, being received as true, it could poffibly prove to be a mistake.

2dly. To fincere Believers, the Ufe of what has been faid, is; that being once fatisfied in the main and great Truths of Religion, they fuffer not themselves to be moved, and their Faith in this Great point, fhaken, by nice and uncertain difputes about particular Queftions of lefs moment. For, which way foever many fuch controversies of an abstruse and difficult nature, be determined; yet the great Founda

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SER M. Foundation of Religion, upon which a Wife Man may always act fteddily, is laid deep and fure in this plain Propofition, that God Is, and that he is a Rewarder of them that diligently feek him.

SERMON

SERMON II

Of the UNITY of GOD.

MATT. iv. 10. latter part. Thou shalt Worship the Lord thy God, and Him only fhalt thou ferve.

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HE Practice of True Religion, SERM. confifts principally in two II. Great Branches; giving Honour to God, and doing Good to Men. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; This, (fays our Saviour) is the first and great Commandment: And the fecond is like unto it, Thou shalt love thy Neighbour as thy felf. Under this Second Branch, the Duty of Loving our Neighbour or Doing Good to Men; are

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