Having dispatched the two first things I proposed as the principal Ingredients to a state of Religion, namely, 1. A belief and an acknowledgment of the Divine Nature and Existence. 2. Due apprehensions of his Excellencies and Perfections. I proceed now to the third, namely, Suitable affections and demeanour towards him. Which must naturally follow from the former. The serious belief and consideration of those incomparable Excellencies which there are in the Divine Nature, ought not to be terminated in meer speculation, but must derive an influence upon the heart and affections; it being natural for men to proportion their esteem of things, according to that worth and dignity which they apprehend to be in them. And therefore that Being which hath in it all possible Perfections, may justly challenge all possible esteem and veneration, as due to it.
In the enumerating of those several affections and duties, I shall observe the same method which I have formerly used in reckoning up the Attributes themselves.
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Gods incommunicable Excellencies should dispose our minds to Adoration and Worship.
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The communicable Attributes, which belong to the Divine
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Understanding, namely, his infinite Knowledg and Wisdom, and his particular Providence, should work in us, Faith, Affiance, Hope, Confidence.
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Will, namely, his Goodness, Justice, Faithfulness, are naturally apt to excite in us, Love, Desire, Zeal.
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Eaculties of Acting, namely, his Power, which should produce in us Reverence and Fear: His Dominion over us, and distributing of future Rewards and Punishments, which calls for our Obedience, both Active and Passive.
Though I cannot say, that each of these Affections and Duties are so to be restrained to those respective Attributes unto which I have ascribed them, but that the consideration of any of the rest, may have a proper influence to dispose men to any, or to all of them; yet that there is some more peculiar reference and correspondence betwixt these Attributes and these Affections and Duties, as they are here conjoined, I shall endeavour to shew in treating concerning each of them.
- Those incommunicable and superlative Excellencies of the Divine Nature, whereby God doth infinitely transcend all other Beings, are naturally apt to work in us, a high esteem and admiration of him; a readiness of mind, upon all occasions, to express our Adoration and Worship towards him.
That Worship is due to God, hath been universally acknowledged, in all Ages and Nations. And Aristotle asserts, that whosoever (Topic. 1. 9) doth doubt of, or deny this, ought not to be dealt with by Arguments, but by Punishments.
That it is the Excellency of any Being which is the proper ground of the worship we pay to it, hath been generally acknowledged. The Philosophers have owned this. So Tully, Praestans Deorum natura,1 &c. The nature of God may justly challenge the worship of men, because of its superlative Excellency, Blessedness, Eternity. For whatsoever excels, hath upon that account a veneration due to it. So Seneca, Deus colitur propter Majestatem eximiam, singularemque naturam. God is therefore worshipped, because of his excellent Majesty and incomparable Nature. And to this the Scripture likewise doth attest. All nations (Psal. 89. 9, 10) whom thou hast made, shall come and worship before thee, and shall glorifie thy name, for thou art great, and dost wonderous things, thou art God alone. And again, Psal. 95. 3, having said, For the Lord is a great God, and a great King above all Gods, it is presently subjoined, O come let us worship, and fall down, and kneel before the Lord our Maker. And yet again, Psal. 97. 7. Worship him all ye gods: And the reason is given presently after, For thou Lord art high above all the earth, thou art exalted far above all gods.
By Worship, I mean in the general, the highest esteem and admiration of him in our minds, whereby we do continually bow down our souls before him, in the acknowledgment of his Excellencies; depending upon him, invoking of him in our necessities, making our acknowledgments to him, as being the Author of all the mercies we enjoy; together with such external services, as may be fit to testifie unto others that inward veneration which we have for him, whether by the humblest gestures, of prostration or bowing our selves before him, kneeling, lifting up our hands and eyes unto him; being always ready to speak good of his Name, to make his praise glorious. Which must be accompanied with a hearty zeal and indignation, against all such things as reflect dishonour upon him.