It is because of this incomprehensible relation between God and his creatures, that we are unavoidably ignorant of what God may justly require of us either in a state of _innocence_ or _sin_. For as the fitness of actions between beings _related_, must result from their respective natures, so the incomprehensibility of the divine nature, on which the relation between God and man is founded, makes it utterly impossible for mere natural reason to say, what _kind_ of _homage_, or _worship_, he may _fitly_ require of man in a state of _innocence_; or what _different_ worship and homage he may, or must require of men, as _sinners_. And to appeal to the infinite perfections of God, as _plainly pointing this out_, is the same extravagance, as to appeal to the _incomprehensibility_ of God as a plain proof of our comprehending what God is. As to the obligations of moral or social duties, which have their foundation in the several relations we bear to one another, these are the same in the state of _innocence_ or _sin_, and we know that we truly act according to the divine will, when we act according to what these relations require of us. But the question is, What distinct kind of _homage_, or _service_, or _worship_, God may require us to render to him, either in a state of _innocence_ or _sin_, on account of that relation he bears to us as an all-perfect Creator and Governor? But this is a question that God alone can resolve. Human reason cannot enter into it, it has no principle to proceed upon in it. For as the _necessity_ of divine worship, so the _particular manner_ of it, must have its reason in the divine nature. _Sacrifice_, if considered only as an _human invention_, could not be proved to be a reasonable service. Yet considered as a _divine institution_, it would be the greatest folly not to receive it as a reasonable service. For as we could see no reason for it, if it was of human invention, so we should have the greatest reason to comply with it because it was of divine appointment. Not as if the divine appointment altered the _nature_ and _fitness_ of things; but because nothing has the _nature_ and _fitness_ of divine worship, but as it is of divine appointment.