Few Things come up, even at first, to what they promised: and fuch as do, fall below it very foon; leaving the Mind, at best, languid and unfatisfied. But if fuch Perfons have taken, as they commonly do take, forbidden Ways, amongst others, to their Ends; then additional Uneafineffes croud in upon them: painful Reflections on their past Behaviour; folicitous Apprehenfions of what may follow, both here and hereafter. For there is deeply rooted in the Heart of Man an inbred Senfe of Right and Wrong; which, however heedlefly overlooked, or ftudioufly fuppreffed by the gay or the bufy Part of the World, will, from Time to Time, make them both feel, that it hath the justest Authority to govern all that we do, as well as Power to reward with the trueft Confolation, and punish with the acutest Remorse.

Others, therefore, fee the abfolute Neceffity of bringing Virtue and Duty into the Account, when they deliberate concerning the Behaviour that leads to Happiness. And were the Regard, which they pay to these, universal and uniform, their Happiness would be as complete as human Nature and Circumftances permit. But too often they, who practise conscientiously A 2

fome

The

fome Duties, with ftrange Inconfiftency utterly despise others. And, which is stranger yet, many, who profess the most general Concern for moral Obligations, quite fòrget the first and strongest of them all, the Reverence due to Him, who made us. Ties, which unite them to their Fellow-crea→ tures, they readily acknowledge: but unaccountably flight their abfolute Dependence on their Creator, and the confequent Veneration, which they owe to that Being, of whom, and for whom, and to whom are all Things". Now if any Difpofitions are good, religious ones are fuch. They proceed from the fame Principle, with the very best of others: the Exercife of them is the nobleft Exertion of that Principle; and yet some affect to set up Virtue in Oppofition to Piety; and would be thought defirous to serve the former, by depreciating the latter. Some again, who are more upon their Guard, yet explain themselves freely, on Occafion, to allow nothing further than this; that Religion may be of Ufe to keep the Bulk of Mankind in Order: not reflecting, that the upper Part have still greater Need of its Restraints, than

I Cor. viii. 6. Heb. ii. 10. Rom xi. 36.

the

the lower; and that whenever it comes to be fpoken of, as only an Inftrument of Policy, it will be no longer fo much as that. But lighter Minds run wilder Lengths by far: and absolutely indifferent what Harm may come of it, perpetually treat all facred Subjects, as if Freedom of Thought about them confifted in pouring the utmoft Contempt upon them that was poffible.

Yet perhaps very few, if any, of thefe, would they confult their Hearts honestly, do so much as imagine they have any Reason to doubt, but a World, so visibly full of beautiful Order and gracious Defign, muft have been firft formed, and be ftill governed by a moft powerful, intelligent, and beneficent Caufe. This, the least degree of confideration, how elfe the Frame of Things could be what it is, will fufficiently fhew and every Advance in the Knowledge of Nature, makes the Proof, in Proportion, fuller and more obvious. If then there exifts a Sovereign of the Univerfe, Almighty and All-wife, it cannot be a Matter that we are unconcerned in. He, by whofe Pleasure we are, and according to whose Determinations about us we shall be happy or miferable, is not a Being unrelated to us:

nor, while he continually fuperintends every Thing else on this Earth with the exacteft. Care, will he ever neglect the worthiest Object, which it presents to his View, the Affections and Behaviour of his rational Creature, Man. He must expect every Thing to act, as its Nature requires. And having distinguished ours with the Knowledge of Himself; he cannot have left it in our Choice, to lay him afide out of our Thoughts, as if we knew Him not: but must have intended, that we fhould pay Him thofe Regards, which are

his due.

Now the first of these, and the Foundation of all the rest, is a proper Temperature of Fear and Love: two Affections, which ought never to be separated in thinking of God: and, therefore, whichfoever is expressed implies the other. The text hath mentioned only Fear: but evidently means that Kind, which Children feel towards a wife and good Parent; which the Pfalmift had in his Thoughts, when he faid, There is Mercy with thee: therefore fhalt thou be feared". As God' is infinitely good; and hath not only bestowed on us all the temporal Bleffings that we enjoy;

Pfal. cxxx. 4.

but

but offered us, on the most equitable Terms, through the Mediation of his bleffed Son, and the Grace of his holy Spirit, Pardon of our Sins, Affiftance of our Weakness, and everlasting Life; furely he is amiable in the highest Degree: and Infenfibility to his Goodnefs, whilft we are moved with the faint Shadows of it in his Creatures, would be shocking Depravity. But then he is alfo inconceivably awful; abfolute in Authority, resistlefs in Power: we and all Nature are intirely in his Hands, and depend on the Breath of his Mouth. Such a Being, we must own, is greatly to be feared, and had in Reverence of the Higheft of them that are round about him : Much more then ought the Sons of Men to contemplate him with Abasement, and even rejoice in him with Trembling". Far is this from being below the firmeft and the bravest Soul, Not to feel a Dread of God, must be the groffeft Stupidity: and not to own it, the most impotent Affectation. A worthy Heart will think Pride against its Maker the Extremity of Wickedness: and value itself on expreffing zealously that loyal and thankful Submiffion, which is due fo juftly to the King of

d Pf. ii. 11.

• Pf. lxxxix. 7.

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Alli