_J. D._ The image of God is not altogether defaced by the fall of man, but that there will remain some practical notions of God and goodness; which when the mind is free from vagrant desires, and violent passions, do shine as clearly in the heart, as other speculative notions do in the head. Hence it is, that there was never any nation so barbarous or savage throughout the whole world, which had not their God. They who did never wear clothes upon their backs, who did never know magistrate but their father, yet have their God, and their religious rights and devotions to him. Hence it is, that the greatest atheists in any sudden danger do unwittingly cast their eyes up to heaven, as craving aid from thence, and in a thunder creep into some hole to hide themselves. And they who are conscious to themselves of any secret crimes, though they be secure enough from the justice of men, do yet feel the blind blows of a guilty conscience, and fear Divine vengeance. This is acknowledged by T. H. himself in his lucid intervals. _That we may know what worship of God natural reason doth assign, let us begin with his attributes, where it is manifest in the first place, that existency is to be attributed to him._ To which he addeth, _infiniteness_, _incomprehensibility_, _unity_, _ubiquity_. Thus for attributes; next for actions. _Concerning external actions, wherewith God is to be worshipped, the most general precept of reason is, that they be signs of honour_; under which are contained _prayers, thanksgivings, oblations, and sacrifices_. _T. H._ Hitherto his Lordship discharges me of atheism. What need he to say that _all nations, how barbarous soever, yet have their Gods and religious rites, and atheists are frighted with thunder, and feel the blind blows of conscience_? It might have been as apt a preface to any other of his discourses as this. I expect therefore in the next place to be told, that I deny again my afore-recited doctrine. _J. D._ Yet, to let us see how inconsistent and irreconcileable he is with himself, elsewhere reckoning up all the laws of nature at large, even twenty in number, he hath not one word that concerneth religion, or hath the least relation in the world to God. As if a man were like the colt of a wild ass in the wilderness, without any owner or obligation. Thus in describing the laws of nature, this great clerk forgetteth the God of nature, and the main and principal laws of nature, which contain a man’s duty to his God, and the principal end of his creation.