Observations Divine and Moral, Chapter 11
CAP. XI. Of Atheism and Idolatry.
SOme are Atheists in opinion; others in affection; but many more in conversation of life. There are but few of the first coat, and which can so wholy blot out the remainders of Gods Image written by Creation in their hearts, as to leav them altogether emptie, and devoyd of the knowledg, conscience, and reverence of a Divine Majestie; and which come to conclude roundly in their hearts, that there is no God. Yet, some, without doubt, in time, and by degrees, proceed from Atheism in conversation, to Atheism in affection; and from Atheism in affection, to Atheism in opinion, and judgment. Men civilly honest, seldom, or never become Atheists in perswasion; but lewd, and flagitious persons do; who being pursued by the furie of an accusing conscience for hainous evils, wish (and no marvail) that there were no Iudg in Heaven to condemn them: and so come at last to be perswaded in themselvs of that, which they gladly would have true; and are justly left of God to such horrible delusion: that so sinning without fear, they may perish without remedie. And this is the reason, why there are more Atheists in opinion, in our dayes, then of old; even because so many are more bent upon mischief: and liveing Morneuswickedly in this world, bear themselvs in hand (and so get to beleev) that there is no justice in the world to come. Another reason is the proportion of wit to which our Age is come, above the former. In regard hereof it is, that Atheism (though dissembled, and concealed by the same ungracious wit, which begets it) is a thousand times more to be feared in the Land, then Papism. Men have too much wit to become Papists, in any generallitie: and just enough to fit them for Atheists, if Gods powerfull hand restrain them not. The verie simple dare not become Atheists; but are more in danger to prove superstitious, and to beleev Prov. 14everie thing: the verie understanding hardly can: but have by sound reason, and sad thoughts (will they, nill they) some acknowledgment of a Divine Majestie forced upon them: But persons of froathy wit, and vicious life, are fitly tempered for the impression of Atheism for the Divel.
Atheism is incomparably worse, and more odious, then Idolatry: as it is more intollerable in a State, or Kingdom, to enterprize the overthrow of all Kingly Power, and Soveraigntie, then to detract how much soever, from the lawfull Kings, or Magistrates due honour, and to give it to a Stranger. Besides, whereas Idolaters, and superstitious persons, having in them some reverence of a Divine Power, are thereby both restrained from many mischiefs, and provoked to many good actions: the Atheist wanting both this Divine restraint, and motive; both runs riot in wickednesse, and villanie; and is barren of all good things: neither doing good, nor forbearing evill, further then for meer fear, or shame of men.
Atheists use to be verie confident in their assertions, as the Orator observs in Vellejus: partly lest they should seemCicero. unto others to doubt, or fear, that there is a God, who will punish heir impieties: and partly to encourage themselvs in Ps. 64.their wickednesse; as fearing lest they should be drawn into some conscience, and aw of Gods Majestie. It is oft true in this case amongst others, that the most cowards are the greatest boasters.
Idolatry either makes that to be God, which is not;Rom. 1. Acts 17 Exod. 32. 2 Chr. 33. or God to be that, which he is not. It is exercised either in intending Divine worship (so known to be) to that which is not God: or in intending a devised worship to the true God; wherein men make a will of God, which is not, and so a God willing, which is not: or els in an act of worship in it self, though neither professed nor judged such by him that performs it▪ Such mens actions reprove both their intention in heart, and profession in word: and can not be excused by either from Idolatrous.
This sin in Gods people is usually compared by the Holy Ghost to the whoredom of a Wife; and Gods anger at it to the Husbands jealousie, in that case. And as Adulterie most directly impeacheth the mariage bond (and so procures the Bill of Divorce): so doth Idolatry the Churches Covenant with the Lord, and provokes to sequestration from him. Yet herein two rules must be held. The former, that not onelyonly speciall Idolatry▪ but even all, or any other wickednesse with profane obstinacie adjoyned, separates from God. Secondly, that all sin whatsoever is founded upon a kind of Idolatry. In sins of omission, we acknowledg not God, for our God, as we ought, in doing what he commands: In sins of commission we make some other thing our God; as our riches, if we trust to them, as to God; or our belly ifColoss. 3. Philip. 3. for it we do what God forbids the doing of.