been overspread, to the love and defire of all peaceful Arts, and the ftudy of all useful Knowledge, whereby the Minds of Men were rendred more rational and inquifitive than before they had been, and confequently better prepared for the reception of the Chriftian Religion: In this fulness of time (as the Scripture ftiles it) did the Providence of God think fit to introduce Chriftian Religion, a more rational and spiritual way of Worfhip, whose Precepts are most agreeable to the pureft and fublimeft Reafon; confifting chiefly in a Regulation of the Mind and Spirit, and fuch kind of Practices as may promote the good of Human Society, and most effectually conduce to the perfecting of our Natures, and the rendring of them happy.

And that the most rational kind of Worship doth confift in fuch kind of Qualifications and Services, befides the Atteftation of feveral Scriptures to this purpose, may likewise be made evident by the acknowledgment of the wifest Heathens. Eufebius quotes Menander a Greek Poet to this purpose, (fometimes cited by St. Paul,) Men do in vain, faith he, endeavour to make the Gods Prepar propitious by their coftly Sacrifices; if they Evang.1. would have the Divine Favour, let them love and adore God in their Hearts, be just and holy in their Converfations. And in another place he cites the like Sayings out of Porphyry, in his Book de Sacrificiis, and Apollonius, &c. Lib. a.

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13. c. 13.

So c.

Differt.38.

Epift. 95.

De Nat.

Deorum, lib. 2.

So Maximus Tyrius, fpeaking concerning those divers Solemnities wherewith feveral Nations did honour their Gods, faith, He would be loth, by denying any of thefe, to derogate from the Honour of the Deity; but Men fhould chiefly labour to have him in their Minds, ἴσωσαν μόνον, ἐράτωσαν μόνον, they should principally endeavour to know him, and to love him.

So Seneca, having difcourfed concerning those external Adorations and Ceremonies, whereby feveral Men were wont to express their Devotion, he fays, Humana ambitio iftis capitur officiis, Deum colit qui novit ;

Such Formalities may be acceptable to the "Ambition of Men, but he only can truly

worfhip God who knows him. The first ftep (faith he) unto Divine Worship, is to believe the Being of God, and then to demean our selves towards him fuitably to the greatness of his Majefty. Vis Deos propitiare, bonus efto; fatis illos coluit quifquis imitatus eft. "Would you render him propi"tious to you, endeavour to be good; that "Man only doth truly worship him, who "labours to be like him. So Tully; Cultus autem Deorum eft optimus, idemque caftiffimus, atque fanétiffimus, pleniffimufque pietatis, ut eos femper purâ integrå, incorruptâ mente & voce veneremur.

To which I fhall only add that Saying Satyr. 2. of Perfeus, where he prefers an honest and

a vir

a virtuous Mind, above all other costly Sacrifices and Offerings.

Compofitum jus fafque animi, fanctofque receffus Mentis,& incoctum generofo pectus honesto,

Hac cado, ut admoveam templis, & farre litabo.

If true Worship did confift only in coftly Sacrifices, then fuch alone as were rich could be religious; whereas God is more ready to accept the meaneft Offering, from a Perfon of a juft, and worthy, and generous Mind, who doth truly love and devote himself to him, than of the most pompous coftly Sacrifices from others.

And thus have I done treating of thofe kind of Affections, which naturally follow from due Apprehenfions of the incommunicable Attributes belonging to the DivineNature; namely, Adoration and Worship.

I

CHA P. XIII.

Of Faith or Affiance in God.

Proceed to thofe other Affections where

by we are to give unto God (fo far as Creatures are capable, that Honour which is due to thofe communicable Perfections belonging to the Divine Understanding, Will, Faculties of Acting; namely, his Wisdom, Goodness, Power, Dominion, and Superiority over us, and his diftributing of future Rewards and Punishments, which fhould refpectively excite in us, Affiance, Love, Reverence, and Obedience, both active and passive. And though each of these Graces, have fufficient foundation in every one of the Divine Excellencies promiscuously, yet there is fome more peculiar reference and correspondence amongst them, according to this Order.

I purpose to speak to each of them feverally and briefly.

First, Concerning Affiance; by which I mean an acquiefcence of the Mind, whereby it is fupported against all unneceffary Doubts and Fears, upon Account of the Divine Allfufficiency in general, with more special respect to his Knowledge, and Wisdom, and Providence; whereby he doth take notice

of

of our Conditions, and is able to order all things for the beft, and doth not permit any thing to befal us without his knowledge of it, and being concerned for it. This Grace, according to its different Relations, is usually diftinguished into thefe Three Branches: 1. As it respects an Act of the Judgment in affenting to all Divine Truths, whether dif coverable by Reason, or by Revelation; fą 'tis ftiled Faith. 2. As it imports a Refting of the Will and Affections in the Divine Goodness, whether difcover'd to us by the Light of Nature, or by Revelation; fo 'tis ftiled Trust; and according to the greater Measure or Degree of it, Confidence and Plerophory. So the Heathen, who have no Revelation, can fupport themselves in their Sufferings for that which is good, with the Confideration that God will take care of them. 3. As it relates to the Expectation and Defire after fome future Good which we ftand in need of, or the Escaping of fome Evil we are obnoxious unto; fo 'tis ftiled Hope. But I shall treat of these promiscuously, because they agree in the general nature of Affiance. And how reasonable and proper this Affiance in God is, will appear from these Confiderations.

1. 'Tis neceffary to our present state in this World, that there fhould be fomething for us to lean upon, and have recourfe unto, as our Support and Refuge.

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2, God