tions of the air in which we breathe, are of that importance, that without them, the regular variety of seasons would be useless, and all the other provisions for the life of the animal world lost. As these motions are ordinarily the means of innumerable advantages, they are capable of being the instruments of various calamities; such as famine, pestilence, and epidemic diseases, besides various particular disasters. The thing that makes them capable of answering so many different ends, is their inconstancy and variety, which no philosophy can reduce to general laws. Some indeed have supposed, that infinite wisdom may have so contrived the original frame of nature, that all these motions, however various, should owe their rise to natural causes, without any immediate divine interposition. But though it cannot be proved that this is impossible, seeing nothing is so to infinite wisdom and power; yet as there can be no positive proof of it, so it is sufficient to the present purpose to observe, that it is possible it may be otherwise; and that though many of these motions proceeded from immediate interposition, operating, when once they are produced, according to the laws of nature, such interposition would not mar the uniformity and constancy of nature in those other parts of it where such uniformity is requisite. The mention of this instance is the more suitable to the chief subject in view, because of the known scripture expressions and comparisons, taken from that part of nature, to illustrate, in some measure, that important subject to our weak capacities, John iii. 8.

Though it were supposed that there were no immediate divine interposition, in producing any other

effects whatever, but only those ascribed to divine grace, yet the disparity between these and all other effects, is of sufficient importance to account for this difference; of so vast importance, that it serves to refute all objections concerning a disparity in the manner of producing them. A main evidence of this is the subject insisted on in the preceding section. Human corruption, and the inefficacy of natural causes to subdue it, has made such interposition necessary.

That which has made it necessary, is a thing peculiar to free agents, and of which the inanimate or irrational part of the creation is not capable. Only intelligent beings are capable of introducing such disorder into the universe as needs divine interposition to rectify and redress it. They only are capable of a voluntary abuse and corruption of excellent natural powers, and of departing from their original, and what may be properly called their natural state. And therefore, though it were certain that it belonged to the original perfection of the other divine works, that there should be no need of divine interposition afterwards, yet this cannot conclude any thing as to free agents. Various arguments were adduced above, to show that they do need such interposition; and if there is sufficient force in these arguments to prove our need of it, it should make us very cautious how we subtilize against it, as to its want of analogy with other divine operations, lest the love of philosophizing carry it against the love of true holiness and happiness.

Though it were supposed that in other cases there are very useful and desirable effects, for which divine interposition is necessary, as well as for the effects

ascribed to divine grace; yet there are no other effects in the world that are in themselves so necessary, or which, in respect of importance, bear any proportion to them. Divine interposition may be necessary for other desirable effects, but no other effects are necessary to happiness, but conformity to God and the enjoyment of him. As these are the great ends

of divine grace, so they are evidently the noblest effects that can be produced in the highest order of created beings. There is a peculiar and transcendent excellency in these effects of divine power, as they are the chief effects of divine goodness.

Though human corruption did not make divine supernatural operation necessary in order to holiness, it is necessary on other accounts in order to complete happiness. Though holiness be a chief part of happiness, it does not comprehend the whole of it. It includes in its nature desire of enjoyments that are not inseparable from it. Suitable love to God with the whole heart, includes transcendent desires after God; not only after his favour, but after the fullest assurances of it, and of its perpetual continuance. As also after such enjoyment of God, such intercourse with him, and communications from him, as cannot be the effects of the mere course of nature; and cannot take place while the Deity acts towards a creature merely in the character of universal Cause supporting the established laws of nature.

SECTION V.

Of the peculiar Excellencies of the Grace of Divine Love, and the lively vigorous Exercise of it.

It is evident, from what was considered formerly, concerning the scripture account of the effects of divine grace, and the distinguishing characters of true holiness, that the lively and vigorous exercise of the grace of divine love is a chief part of true religion. But because this vigorous engagement of the heart and affections in religious worship, is in itself a matter of so great importance, and at the same time a thing against which many people appear very much prejudiced, it is proper to consider this subject somewhat more particularly.

It was observed before, that all the grounds and motives of divine love are so many motives to the frequent exercise of that noble affection. The same laws of nature and revelation which require divine love, require frequent divine worship. They require our honouring God, and our endeavouring to strengthen the love of God in our hearts by habitual acknowledgments of his excellencies, and our manifold obligations to him. It is obvious there are two very different ways of doing this; namely, a cold, superficial, and careless way, which does not affect the heart; and a serious affectionate way, with deep reverence, esteem, gratitude, and strong desires after conformity to God. It is easy to observe which of these two ways of worshipping or contemplating God,

are most suitable to the love of God with all our heart, and all our soul, and all our strength. People void of love to God may be employed in considering and acknowledging their obligation to love him; but while their hearts are insensible of these obligations, while their hearts are not in some measure penetrated with suitable impressions of them, their praise, their adoration, and prayer, are not sincere acts of religious worship. Sincere acts of divine worship must be real exercises of divine love. Acts of worship are not designed to inform God, either of his own infinite excellencies and benefits, or of our wants; all which he knows infinitely better than we do. Seeing the end of worship is not that we may inform God, but that we may honour and enjoy him, it is evident neither of these can be done unless we honour him with our whole heart. Acts of worship are designed for strengthening and fortifying divine love in the heart by a due exercise of it. It is evident that a few strong and vigorous actings of any good affection or habit, have a greater tendency to strengthen it than many weak and superficial actings. It is necessary for us to be accustomed to acknowledgments of God's perfections and benefits, but it is dangerous to accustom ourselves to acknowledge these things in a cold and indifferent manner. For the natural effects of this must be a habit of coldness and formality about things of infinite importance. The negligent and careless performance of divine worship, is next to the utter neglect of it. Nothing therefore is more agreeable both to Scripture and reason, than that, as it is with the whole heart we should