A Glimpse of God, Part 1
A Diſcourſe ſhewing that there is a God; with Arguments againſt Atheiſm of divers ſorts.
HEB. 11. 6: But without Faith it is impoſſible to pleaſe God: for he that cometh to God, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him.
CHAP. I.
Sect. 1.
THeſe words have reference to the foregoing: Enoch was tranſlated from this earthly vale of miſery into a full poſſeſſion of heavenly happineſ before he was tranſlated he had communion and fellowſhip with God; and now he enjoyeth eternal fellowſhip with his God, without interruption for a moment, becauſe he had this Teſtimony, that he pleaſed God; hence I obſerve,
That there is no heavenly happineſs to be expected after death, without pleaſing God on earth. Heaven is an holy place, and will not admit rebells. Abraham's boſome is no lodging-place for unbelieving miſcreants. How came Enoch to pleaſe God? the Apoſtle ſheweth in this verſe; it was by faith: Without faith it is impoſſible to pleaſe him. By faith, I underſtand a Juſtifying faith, a fiduciall recumbency upon God in Chriſt.
By pleaſing God, two things are underſtood.
1. Approbation: By faith, Enoch was approved of God; or, Enoch did approve himſelf before God.
2 That he was juſtified, accepted of as a righteous perſon; his faith made his perſon acceptable, and his obedience well-pleaſing: the gift ſanctifieth not the altar, but the Altar the gift; the gold is therefore pretious, becauſe it is the gold of the Temple: the ſame may be ſpoken of our perſons and of our works: our good works make not our perſon good, but our perſon makes our works good; 'tis by faith our works are denominated good: A thouſand duties and glorious works will no more benefit an unbelieving perſon, then crowns of gold and diamonds and Garlands of roſes a filthy putrifying Carcaſs: all moral perfections, how glorious and gratious ſoever to outward appearance, yet are (as St. Auguſtine calls them) Splendida peccata, glittering ſins, ſpeaking of moral vertues in the unbelieving Heathens: you may learn hence theſe three things.
1. Whatſoever graces are in men, yet faith is the grace which makes them the delight of Gods eyes; the Apoſtle nameth not one grace in Enoch, but his faith: Faith is the rich diamond in the ring of grace, 'tis the roſe of Sharon in a garland of Lillies.
2. All unbelieving men, what glorious vertues ſoever are in them, yet cannot, nor ſhall obtain ſalvation: the knowledg of God from the creature was too dark a lant-horn, to guid the Philoſophers feet in the way of etern…l peace and ſalvation: 'Tis no better then an ignis fatuus, which leads men into the p…t of deſtruction: it is only the light of the Goſpel, which (like the ſtar that guided the wiſe men to Chriſt) muſt bring us to Chriſt, and ſo to ſalvation.
3. The beſt works and duties of unregenerate men pleaſe not God: for want of faith, God throws them away as execrable things; he will not touch them, becauſe they are unclean.
Sect. 2.
Now in the next words the Apoſtle ſheweth▪ what Faith is; here are two things.
1. Here is Credere Deum: a man muſt firſt be perſwaded, that there is a God, or, that God is.
2. Credere in Deum; a believing inCredere Deum. God, or a repoſing of confidence in God, as a bountifull rewarder of all them that ſeek him: Or thus; there are two thingsCredere in Deum. required in all that look to be made partakers of eternal and glorious communion with God in heaven:
1. There muſt be certa notitia veri Dei, a true and right knowledg of the true God.
2. There muſt be fiducia, a truſt andFiducia Aſſ…nſ…s in int…llectu, …t co…ſenſus in volu… tate confidence in God: There muſt be aſſenſus in intellectu, & conſenſus in voluntate; the Mind muſt apprehend God, and the Will muſt embrace God; this is true faith which makes a man to pleaſe God: for what is faith; but a fiduciall knowledg of God, or a knowledg of God in Chriſt with application? But I will further open theſe three Phraſes, and ſhall enquire.
1. What is this coming to God. 1. By coming to God, ſome underſtand believing in God: faith is called a comming to God in Chriſt. No man can come unto me, (i. e.) no man can believe in me, unleſſe the Father draw him, or raiſe him up to believe.
2. By Coming is rather meant a fruition of God; as the chief goodneſſe and happineſ for in the following words he ſpeaks of believing, A man muſt firſt believe that God is, and that he is a bountiful rewarder of ſuch, before he will come unto him.
2. We are to enquire the meaning of that phraſe; Muſt believe that he is. I anſwer: He muſt believe either thatBez. annot in loc. there is a God, or els, as Beza hath it, that God is true and faithful in his free and gracious promiſes.
3. What is meant by the other phraſe: And a rewarder of them that diligently ſeek him? I anſwer foreign. It is Beza's obſervation, that there is mutuall relation betvveen foreign & foreign, praemium & ultroneam promiſſionem, a free reward or gift, and a free gracious promiſe; and not inter mercedem & merita, between a reward and merits.
Theſe words do much ſet out the nature of faith, as in theſe particulars.
1. Faith makes a man to ſee his wants and miſery; otherwiſe it would not ſend him a begging; it makes a man to ſee that he is without God, without Chriſt, and ſo without all hopes and promiſes of eternal ſalvation; therefore it ſets men on work to ſeek God in Chriſt diligently, to be unſatiable and reſtleſs after Chriſt; God muſt be my God in Chriſt, or elſe I am in a reprobate condition.
2. Faith emptieth a man of all confidence in himſelf, and in the creatures, all are miſerable comforters, broken reeds and ciſterns, not a drop of Spiritual comfort and heavenly hope is found in any thing. A man will never go out of himſelf to God in Chriſt, till he is knockt off from carnal confidences; the winds and waves muſt firſt beat him down, before he will lay his foundation upon the Rock.
3. Faith ſheweth that God is a gratious and bountifull Rewarder of all them that put their truſt in him, and aſſureth the trembling broken-hearted Sinner, that God will be his God, if he come unto him.
CHAP. II.
Sect. 1.
NOw having thus laid open the words, I will addreſs my ſelf to my intended ſubject; and the words that I will inſiſt upon ſhall be theſe—Muſt believe that God is; or, that there is a God.
This is the firſt fundamental point of religion: A man knows and believes nothing, unleſs he firſt knows that there is a God: Can you believe the pardon of Sins, your ſalvation, your immortal glory, unleſs firſt you are perſwaded there is a God? now becauſe evermore there have been Atheiſts, and there is abundance of Atheiſm in our hearts, I will prove that there is a God, and this ſhall be the point,
That there is a God.
For this name or title of God; we muſt firſt know, it is nomen poteſtatis, & commune, non proprietatis, a name of power and juriſdiction, and 'tis common, not of propriety.
1. It is common to the three Perſons becauſe it denoteth the divine Eſſence, which is one and the ſame in all the three perſons,
2. It is common in this reſpect, becauſe extenſivè, or abuſivè, it is given to the creatures.
3. 'Tis given to Angels who are called Elohim, Dij, Gods. Pſal. 8. 6.
4. 'Tis given to men Pſal. 82. I have ſaid, Ye are Gods, but ye ſhall die like men. And the reaſon is, becauſe Angels and Magiſtrates are partakers of ſome divine excellencies.
There is a two-fold kind of Arguments to prove there is a God: 1. Scriptural, from the word of God, which is his own divine teſtimony of himſelf, that he is, and the ſolum objectum fidei, the onelyonly object of faith.
2. There are Rational Arguments drawn from the creatures▪ and other things, which demonſtrate there is a God; now becauſe the Atheiſt that either thinketh there is no God or doubteth whether there be a God, will as well deny the Scripture to be the Word of God, as deny God himſelf; I will deal onelyonly in the latter kind of Arguments; and in theſe I will not meddle▪ with the ſublime Philoſophical and Scholaſtical reaſons, by which they demonſtrate there is a God, but bring the moſt familiar arguments, eaſy to be underſtood, and ſufficient to convince; and it beſt beſeems catecheticall diſcourſe to inſtruct the ignorant.
Sect. 2.
The firſt argument I bring is fromArg. 1 the Creation of the world, which plainly teſtifieth, that there is a God: none but a God can make ſuch a curious fabrick as the world. The Scripture much inſiſteth upon it, to convince men there is a God: Moſes wrote the book of Geneſis for this end to prove that there is a God, that did in the beginning create heaven and earth, and all the creatures in both. So Paul, Rom. 1. 20. tells us, that the inviſible things of him from the creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternal power and Godhead. Theſe Viſible creatures do manifeſt the inviſible things of God, his wiſdome, omnipotency, eternity, goodneſſe, is ſeen in the creatures; ſo that an Ath…iſt, or any man cannot open his eyes, and look either upward or downward, or any way, but he may ſee a thouſand preachers that there is a God: yea, the moſt deſpicable creatures are Doctores Theologiae: The very buzzing of a little fly, did make Pliny to confeſs the power of God.
In this one argument I ſhall uſe divers arguments; as
1. The creatures did not make themſelves;Plin. naturhiſt. therefore there was a Creatour of them, and that is God: they did not make themſelves for theſe two reaſons: for, 1. Then there would be no vile, baſe, deſpicable creatures in the world: if a worm had the making of it ſelf, it would not have made it ſelf a worm, but a more noble and more glorious creature: no; it is God, the omnipotent potter, that took out an handfull of clay, out of the confuſed chaos, and made veſſels, ſome creatures of honour, ſome of diſhonour, according to the pleaſure of his good will.
2. Had the creatures made themſelves, there had not been ſuch an orderly ſubordination, and ſubjection of creatures to each other, and of all Creatures unto man. That the earth ſhould bring forth graſs and herbs, graſs ſhould ſerve the beaſts, and beaſts ſerve men, none but a God muſt work this ſubordination of creatures.
3. If the creature ſhould make it ſelf, then it ſhould be before it ſelf, and after it ſelf; for the cauſe of a thing is before it's effect.
4. In the generation of man; the Father that beggetteth, doth not know what he begetteth; and the mother that conceiveth, doth not knovv what ſhe contriveth; therefore it is God that frameth us, and the ſexe, in our mother's womb.
2. This world and the creatures were not made by chance, therefore by a God: ſhouldſt thou go into a Wilderneſſe, where is neither man nor beaſt, and behold there a ſtately Houſe, thou wou…deſt ſay; ſurely ſome man made it: ſhould you find a Triangle made in the ſands, as Ariſtippus did, you would ſay, ſome body made it: but here is the argument.
The comely and moſt beautifull order and harmony that is among the creatures, ſheweth that chance did not make them, which is a mother of confuſion; but the wiſdome of God made all things in weight and meaſure. Pythagoras beholding a curious picture in a frame, ſaid, Video Apellis manum hanc feciſſe, I ſee the hand of Apelles hath done this: we cannot look upon the beautiful frame of the world, but we muſt acknowledg it the admirable work of the moſt wiſe God. Interroga pulchritudinem Coeli, & erit confeſſio Dei; Interroga pulchritudinem Terrae, & erit confeſſio Dei; Interroga pulchritudinem Aeris & Maris, & erit confeſſio Dei.
Neither were the creatures made by nature: but by Nature two things are underſtood, either Natura naturans, and that is God: or Natura naturata, which is nothing elſe but the courſe of things: This could not create.
1. Becauſe we ſee ſome things which come not from nature; as, heroicall vertues in men.
2. If by nature; then the natural courſes of things ſhould not be hindred; but they have been hindered; therefore all things were made by a ſupream Eſſence.
3. There are innumerable creatures in the world; there is a diverſity of their natures, and contrariety of creature againſt creature: yet that there is ſuch an harmonious concord between them, argues there is a God that governs and over-rules all. What a difference is there between the heavens, and the earth, and ſeas? and if the creatures in their kinds, fiſh, foul, beaſts, creeping things, and all make but one World, there is an hand that plays upon this Inſtrument, which makes the ſtrings of divers notes to make ſuch an harmony as they do.
In a word! The whole world of creatures are a world of demonſtrative arguments to prove there is a God: ſuch as theſe.
1. The conſideration how all creatures in the world, the upper and lower, ſerve to one main end; ſc. the good of man.
2. The conſtant courſe of the creatures: the ſun knoweth his going down, Pſa. 104. 19. The ſun ariſeth and the ſun goeth down, and haſteth to the place where he aroſe. Eccl. 1. 5. The ſun is ſaid freely to run his courſe, or (which is all one) to rejoyce to run it, Pſal. 19. 5. The wind goeth toward the ſouth and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits; All the rivers run into the ſea, yet the ſea is not full; unto the place from whence the rivers come, thither they return again, Eccl. 1. 6, 7.
3. The variety of ſeaſons, as ſpring, ſummer, harveſt, winter: Seed time and harveſt, cold and heat, ſummer and winter, day and nighr ceaſe not, Gen. 8. 22. With theſe various ſeaſons we are alſo to conſider the particular paſſages in them, as rains and ſhowrs and the fruitfulneſs of the ſeaſons: Can anyJer. of the vanities of the Gentiles give rain? it is in vain to cry O Baal hear us: The continual preſervation and maintenance of the world; and the ordination of each ſeveral kind of creatures to their particular end; theſe things do ſufficiently prove that there is a God. Many more arguments of this nature might be brought, but I will conclude this argument with that ſpeech of Hugo Cardinalis. Hugo. Card.There is (ſaith he) a threefold voice of every creature to every man.
1. There is Vox famulantis: they tell thee, they are thy ſervants; the Sun, Moon, and Starrs, tell thee, they are thy ſervants: they are reſtleſs, and move every day to give thee light the clouds tell thee that they are carried about upon the wings of the wind to water the earth for thee: the earth tells thee, that ſhe is plowed up, and brings forth corn and graſs for thee: the beaſts tell thee, that they are for thy uſe and ſerve.
2. There is vox admonentis, admoniſhing and inſtructing us of our duty to God that we ſhould love that God; glorifie that God as God▪ praiſe that God that hath made them for our uſe, ſervice and comfort.
3. There is vox comminantis: the creatures do threaten the Atheiſts, and all abominable diſobedient wretches unto their God, to be their deſtructions, and inſtruments of horrible vengeance to them: The fire threatens to burn the Atheiſts, and thoſe that will not honour God, but rebell againſt him; the water threatens to drown them; the earth to ſwallow them up and to devour them.
Sect. 3.
The ſecond argument ſhall be this:Arg. 2. All nations in the world did and do acknowledg a deity: it makes nothing for the Atheiſt that they worſhipped many Gods, as the Hoſt of heaven, Beaſts, Herbs; yea ſome a red clout hanging upon a pole. Yet in that they had always ſomething which they worſhipped in a religious manner, and called in their own language, God; i… is argument ſufficient, that all nation did acknowledg there is a God.
Yea, every man doth acknowledg there is a God: for thoſe that are reckoned and eſteemed of for moſt profeſſed Atheiſts, yet 'tis more then probable, that they do not altogether deny a God, but onelyonly deny that GodAquinas. takes any care in governing the lower and inferiour matters in the world: So Aquinas thinketh.
Others again ſay, that, profeſſed Atheiſts did not, nor ever could, deny there was a God, but did endeavour to extinguiſh the knowledg of God in them.
Or, as others optativè: they did wiſh in their hearts that there were no God at all; and therefore gave themſelves over to act all wickedneſs againſt the knowledg of God, that ſo they might extinguiſh that ſhining knowledg of God in their hearts, but could never.
S. Auguſtine ſaith of Atheiſts; that albeit there be ſome, who think or would perſwade themſelvs that there is no God, yet the moſt vile and deſperate wretch that ever lived, would not ſay, There was no God: They that made it their work to ſtudy Atheiſm, could never extinguiſh the knowledg, that there is a God.
Sect. 4.
Becauſe I had rather deal with wicked Atheiſts themſelves, I will argue from Atheiſts themſelves that there is a God,
1 From that diſcerning judgment ofArg. 1. good and evil in every man: all men do, and can diſcern evil from good, and ſay, Such an act is evil and unreaſonable, ſuch an act is good: which would not be, if there were not a God which is the ſupream Law-giver, who writes his laws upon the hearts of men, by which they judg of good and evil.
If this diſtinction of good from evil were from men; then what man did appoint to be good (though evil in it ſelf) ſhould be good, and what man did determine to be evil (though good in it ſel…) ſhould be evil: then the adulte…er would have his uncleanneſs to be no ſin▪ the drunkard would have… is drunkenneſs to be no ſin; the murderer wou…d have murther to be no ſin: men would not have any vices that they themſelves are addicted unto, to be ſin: But we pl…inly ſee, that men who are addicted to baſe luſts, ever condemn them for vices, both in themſelves and others.
So again; other common notions of the law, engraven upon the conſciences of all men, prove there is a God, as, that God is to be worſhipped, that parents are to be honoured, and ſuch like; theſe ſh…w that there is an univerſal cauſe ſtamping theſe upon mens hearts, which cauſe is God.
A ſecond argument is taken fromA…g. 2 their own conſcience: by this Ath…iſts may be convinced there is a God: O Atheiſt! why doth t…y conſcience terrifie thee, when thou doſt ev…l, gripe thee with fearfull accuſations, condemn thee, bring old ſins to thy remembrance, and witneſſe them againſt thee, if it be not becauſe 'tis Gods Vice-gerent in thy ſoul? The wicked flees when no man purſues him. Prov. 28. 1, Why doſt thou fle…? there is no avenger of blood behind thee; there is no man nigh, yea it may be there is no man that knoweth the evil thou haſt committed, and of which thy conſcience accuſeth thee, and for which it terrifieth thee with damna…le horrours. If there be no God, what need have you then to tr…mble and fear? if there be no judg, who will one day bring thee before his tribunal to give an account, and to doom thee to the loweſt hell, why doſt thou tremble and quake? the reaſon is, conſcience even in Atheiſts doth purſue them, and tells them, that the juſt, ſin▪ revenging God will one day bring them to judgment for thoſe things which no man knoweth, but their own falſe and accuſing hearts; and then no marvell, if ſuch who are profeſſed Atheiſts do tremble and are horribly afraid: if there were no God, 'tis no matter for all the accuſations of thine own conſcience.
3 Bec…uſe the wicked and the AtheiſtsArg. 3. themſelves will make ſome ſtriving and reluctancy againſt groſs notorious ſecret Sins; They have ſometimes ſuitable objects that ſerve their turn; a very fit opportunity to act their Sin, ſtrong temptations; and (which is not the leaſt motive) ſecrecy, no mortal eye behold's them; yet even then their hearts will ſmite them in the very temptation, and reaſon the caſe with them before they commit the ſin. Now from whence com…th that oppoſition and reaſoning? why ſhould you fear the ſhame of the world? no eye beholds you in ſecret, in the dark; if you can keep your own counſel, why ſhould you fear puniſhment? Sins that are unknown go unpuniſhed: therefore it muſt needs come from God, who ſtirreth up Conſcience within them in the temptation, like the Angel to withſtand Balaam in his deſignes, and from an apprehenſion that there is a God, that doth ſee in ſecret their abominable acts, and will puniſh them for their ſins.Ar… 4.
4. The fear of ſhame and of puniſhment is a demonſtrative argument, to prove the notion of a God in our hearts: Shame was the firſt puniſhment God inflicted upon Adam for his Rebellion, and it is inflicted upon his poſterity; that ſuppoſe a man were in a wilderneſs, far remote from every creature; let him act ſin, he would preſently be aſhamed there, as if many men did know it. That doom of Paſhur (whom the Lord called Magormiſſabib, Jer. 20. 4, 5.and threatned to make a terrour to himſelf) is the judgment of many Atheiſts; they are terrours to themſelves, even Magor-miſſabib, fear round about: every object they ſee, is an object of fear to them, ſo they are very Shames to themſelves. What more plainly demonſtrates to wicked men there is a God, then this ſecret ſhame, terrour, and reluctancy?
4 Becauſe in their ſickneſſes, calamities,Arg 4▪ diſtreſſes, the moſt wicked Atheiſts will pray, and then call upon the name of that God whom they neglect at other times: God is not in all their thoughts before, but they live as they liſt; now let me demand of thee, O Atheiſt, why doeſt thou pray, and call upon God in the time of thy trouble and miſery, if the…e be no God? In the ſtorm that Jonas was in, all the Marriners betook themſelves to prayer; every man called upon his God; and Jonas was awaked …ut of his ſleep by them to call upon his God alſo: The Ship-maſter cometh to him, ſaying, What meaneſt thou, J…n 1 6.O ſleeper? ariſe call upon thy God, if ſo be that God will think of us, that we periſh not: all men in diſtreſs will p…ay; the moſt Atheiſticall drunkard, ſwearer, blaſphemer, he that neglects Praier at other times, publique, priva…e, and ſcorneth at thoſe that frequently uſe it and give themſelves not over to work all wickedneſſe with greedineſſe; yet in the time of his diſtreſſe, ſuch a one will be religious, very devout, and not onelyonly pray himſelf, but alſo call to others to pray for him: ſo that Even Atheiſts themſelves are cleer demonſtrations, that there is a God, and the moſt irreligious perſons accknowledge a religion.Arg, 5.
5 This alſo may be a manifeſt argument to prove there is a God from Atheiſts themſelves; becauſe, even they who in their life-time did deny a God, have confeſſed & approved him in their deaths; their own accuſation of themſelves upon their death beds, fearfully crying out upon their abominable and curſed by-paſt lives. Why O Atheiſt! doſt thou then complain of thy drunkenneſſe, ſwearing, adultery, and curſed prophaneſs, if thou didſt not apprehend that there is a God? If there be no God, there is no fear of Hell after death, nor of Judgment after death—So again; their hideous roaring, and horrible quaking at the ſerious apprehenſions of their approaching Death, which make's ſtanders by even to tremble becauſe of them. Zeno truly ſaid, To hear and ſee an Atheiſt dye,Im…m audire animam eſſ…turum mag is prob…t Deum eſſe quam Doctores omnes. Zeno. will more demonſtrate that there is a God, then all the learned can by their Arguments.
Now why do Atheiſts tremble, if there be no God? then death would be an annihilation of their Being: then no need of trembling and raving if there be no God; then no Judge to appear before, no burning Priſon to torment the Wicked: But here is the ground of their trembling; the moſt profeſſed Atheiſts have their ſerious thoughts that there is a God, that they are to appear before him, that there is an Hell, and an Heaven, that their Souls are immortall, and that now their immortall Souls are tumbling into everlaſting wo and deſtruction.
Again, God hath manifeſted himſelf to Be, by the death of Atheiſts, by ſome fearfull and exemplary judgement upon them, as upon that Aſſyrian, who bragged at a Feaſt, that he did never offer Sacrifice to a God, and was eaten up of Lice: So Lucian going to ſupper abroad, left his Hounds faſt when he went, and as he returned home having railed againſt God and his Word, his Doggs fell mad, met him, and tore him to pieces. That Epitaph which was written upon Sennacheribs tomb, may be upon every Atheiſt's!foreign. Herodot. He that looks upon us, let him believe there is a God, and learn to fear him. The dreadful judgments executed upon Atheiſts, ſhould be like the hand-writing on the wall againſt Belſhazzar, a matter of trembling, and perſwaſion there is a God; or, like Nebuchadnezzars judgement, ſhould force them to acknowledg there is a God.
There is a Devil therfore there is a God. A…g. ult.Thoſe horrid & blaſphemous injections concerning God argue there is a Devil, and ſo a God: becauſe the injections are againſt a Deity? even that one injection, whether there be a God or no: theſe horrid diſputations of Atheiſtical hearts may to any underſtanding prove the…e is a God: 'Tis a diametrical oppoſition to meditate or think there is a God, and to to think whether God is.
CHAP. III.
THe uſe of this point is firſt for conviction of Atheiſts: but oh tha… they were convinced, that doubtleſſe there is a God! never was there a miracle wrought to convince an Atheiſt, becauſe any creature is ſufficient; he cannot op…n his eyes any way, but he may ſ…e a world of arguments to convince him: What! canſt thou behold the works o… God (which none can do …ut G…d) and be an Atheiſt? What an Athieſt? when as thy inward conſcience by her gripes will tell thee there is a G…d? W…at an Atheiſt? and yet in ſickn…ſſe and trouble call upon God? if there be any among us that will not now acknowledg there is a God, yet when death cometh, they ſhall then find and approve that there is a God: and if there be any here that will not be convinced, let him alone, God ſhall put him to School to the D…vil, and he will learn him this leſſon that there is a God
Now I will ſhew the ſeverall ſorts of Atheiſts, and the grounds of Atheiſm.
1. Some ſuch there have been (and oh that there were none of th…t generation left) who profeſs outwardly there is no God …t all: Such a one wasSueton in Calig. Caligula the Emperour, and yet in time of Thunder and Tempeſt▪ and ſuch fearfull paſſages, did tremble as no man more; and would many a time hide himſelf in a Vault, as Hiſtories relate.
2. There are David's fools, whoPſal. 41 …1. durſt not for the ſhame of the World outwardly ſay, there is no God: yet in their hearts either wiſh there were no God at all, or would perſwade themſelves there is no God at all, or (to uſe David's phraſe) Say in their hearts Senec…there is no God. Seneca hath a remarkable ſpeech of theſe two ſorts: Mentiuntur qui dicunt, ſe non ſentire Deum eſſe: nam etſi tibi affirm…nt interdi…, noctu tamen dubitant. They lye, ſaith he who ſay, they perceive not …here is a God; for although they affirm it to thee in the day time, yet by night they doubt of it.
3. Every wicked man is an Atheiſt; what boaſts ſoever they make of their knowledge of God, their abominable works do deny God, Tit. 1. 16. The tranſgreſſion of the wicked ſaith within my heart, that there is no fear of God before his eyes, Pſal. 36. 1. The drunkenneſſe of the Drunkard is a denial of God; if the drunkard were perſwaded there were a God, he would not give himſelf up to ſuch ſwiniſh brutiſhneſſe; the like may be ſaid to thoſe that delight in ſecret ſins.
4. Such as deny God in any thing through their groſs Atheiſticall thoughts of God.
1. Such as ſhut up God in Heaven, as a blind and ignorant God, not knowing, or not regarding what is done here below, they imagine him a forgetfull God, or a God that ſeeth not. The Pſalmiſt gives us the lauguage of ſuch men Pſal. 73. 11. They ſay, how doth God know, and is there knowledg in the moſt high? So they deny God's Omnipreſency and God's Omniſciency; which to think, is as it were, to un-God God.
2. Such as conceive God to be made all of mercy, and no juſtice, as the ignorant think; or all made of juſtice, and no mercy, as all deſpairing perſons do.
CHAP. IV. Sheweth the grounds of Atheiſm.
IN the next place I ſhall lay down the grounds of Atheiſm.
1. The firſt is, that naturall blindneſſe and ignorance of God that is in our hearts: Atheiſm is one branch that ſprouts from that curſed root of bitterneſſe in us: when David tells us, that the fool hath ſaid in his heart there is no God, Pſal. 14. 1. it followeth in ver. 2. The Lord looked down from heaven to ſee if there were any that did underſtand and ſeek God: there is a naturall Atheiſm in all, which faith and ſaving knowledge expelleth: it is through ignorance that carnall men have ſuch groſs conceits of God.
2. A ſecond ground is, their ſenſuall deſires of ſatisfying their baſe luſts: becauſe men give themſelves up to ſenſuality, and to work all manner of wickedneſſe, and would not be croſſed in their courſes, but would have an uncontroulable liberty; hence they perſwade, or (at leaſt) would perſwade themſelves, there is no God.
3. 'Tis through the juſt Judgement of God upon ungodly men, that they are given over to ſuch thoughts that there is no God; for when men ſhall labour to quench the light of Nature; and, although the inviſible God be viſible in his works, yet will not they acknowledge him, but even wilfully ſtudy to be Atheiſts, God bereaves them of the thoughts and notions of God, and inflicts upon them a reprobate mind, that they ſhall not retain him in their thoughts.
4. The impunity of wicked men makes Atheiſts: becauſe they ſin, and go unpuniſhed, ſin againſt God, and againſt Heaven, and no wrath and vengeance is revealed from Heaven upon them; hence they flatter themſelves with Atheiſticall thoughts, either that there is no God, or that God is blind, and either ſees not, or regard's not, what is done here below:Pſal. 50. 21. or elſe they think that God is altogether ſuch a one as themſelves; not conſidering there is a day of the revelatiof the righteous judgement of God coming upon them, when vengeance ſhall be paid; and not conſidering the drops of Divine vengeance that have already fallen upon ſome Atheiſticall perſons like to themſelves.
5. A ſeared and hardened Conſcience is another cauſe of practicall Atheiſm: becauſe they feel no workings of conſcience, no gripes, nor accuſations of conſcience, no fears nor terrours as others, but live in the habituall practice of notorious ſins, publique and private, and conſcience is dead within them in regard of it's operations; hence it is, that fools ſay in their heart, that there is no God: and ſo becauſe God and Conſcience let them alone, they throw the rains upon their necks, do live moſt abominably, and fill up the meaſure of their ſins, and treaſure up wrath againſt the day of wrath; God abhorrs them, and gives them up to their luſts, and reſe…ves them for wrath, and wrath for them: this is their puniſhment for the preſent, and it will be moſt bitter hereafter, and when they ſhall feel the power of his Almighty wrath, and are blaſpherning under it, then ſhall they acknowledge that there is a God.
CHAP. V.
THis ſhould cauſe every one of us to humble our ſelves for thoſe curſed ſeeds of Atheiſm that are in all our hearts, and cauſe us to oppoſe Atheiſm as one of the moſt deteſtable ſins that is among us: we ſhould hate and oppoſe it.
1. As a ſin that is moſt againſt▪ the light of Nature; every creature, the leaſt Gnat and Fly, and the meaneſt Worm, will confound a man that diſpute's whether there be a God.
2. We ſhould ſet our ſelves againſt this ſin, as that which is moſt of all oppoſite to God, againſt the very being of God himſelf, becauſe it denyes his glorious Being: every Atheiſt doth as much as he can to deſtroy God, to un-God him, to throw him out of his Throne, to pull him out of Heaven.
3. We ſhould oppoſe Atheiſm, as it is a mother of all prophaneſſe, and abominable licentiouſneſſe; for when men ſhall ſhake off the fear of a God, they will then fear to commit no ſin; they will drink down iniquity like water, no abomination ſhall come amiſs to them: When the Apoſtle gives us in a whole bed-roll of ſins; There is none that underſtandeth and ſeeketh after God; They are altogether gone out of the way, and become unprofitable; their throat is an open. Sepulchre, &c) Whoſe mouth is full of Curſing and Bitterneſs. Their feet are ſwift to ſhed blood; deſtruction and miſery are in their wayes, and the way of peace they have not known; he laies down this as the ground of all; There is no fear of God before their eye, Rom. 3. 11. to 18. Where the fear of a God is not, there all manner of prophaneſſe will abound.
4. Atheiſm is ſuch a ſin, as is not found in Hell: for the very Devils do believe and tremble, Jam. 2. 19. they know there is a God, acknowledge him to Be: Atheiſm is not to be found in Hell.Fuller's p…. State.
On Earth are Atheiſts many;
In Hell there is not any.
He that now denies there is a God is more vile then a Devil; indeed they that will not now be convinced by the works of God, the torments of Hell will make them to acknowledg a God.
CHAP. VI.
IF there be a God (your conſciencesUſe. do prove to your faces that there is a God; he is cleerly ſeen in his works, and you all profeſſe you believe there is a God) then that God is to be worſhipped: ſhew me thy belief that there is a God by thy Worſhiping and ſerving him: otherwiſe thou art worſe then the moſt barbarous Infidells, who Wo…ſhipped that which they acknowledged for their God. What, are there worſe Atheiſts found among us, then among barbarous Infidells? I tremble to ſpeak it; that it is ſo, is moſt certain: there are no worſe Atheiſts, then thoſe that know and aſſent there is a God, yet in Words and Works deny him.
Tell me, O Atheiſt! Why did God make thee? what, to ſerve thy luſts, to ſerve this World, to ſerve men, to ſerve Devils? every Child will anſwer, God made me to ſerve him. Shall God be fruſtrated of his end? will you rob God of his ſervice, of his Day, of his Worſhip, of his honour and glory? why doth God give men up to their hearts luſts here, and hereafter to eternall vengeance, but becauſe they ſaw the inviſible God-head in his viſible works, and did not glorifie him as God, Rom. 1. 23. An unclean Adulterer, and an Atheiſticall Drunkard do worſe, they change the incorruptible God into a baſe luſt.
Moreover; if there be a God, here's terrour for the Wicked, comfort for the Righteous.
1. Terrour for the wicked▪ However you ſpend your daies in the fulfilling of your baſe luſts, and jeer at ſuch as give not up themſelves to work Wickedneſſe as you do; and though you live a while as if there were no God, yet know, it ſhall be ill with you becauſe there is a God; for he will be avenged on all the Wicked of the Earth, and rain down fire and brimſtone from Heaven upon all ſuch rebellious miſcreants, that they ſhall be forced to ſay; Verily there is a God that judgeth in the Heavens: if there be a God; then know for certain, there is an Hell of horrour and darkneſſe for all ungodly Atheiſts
2. Here's comfort for the Godly; all ye that now fear God, bele…ve in him, honour and obey him; know ye, it ſhall be well with you: howev…r it fare with you for the preſent, it ſh…ll be well with you in the end, maugre all the malice of men and Devils: walk on boldly in your uprightneſſe, although you meet with Wolves and Lions in the way of holineſſe, you ſhall be rewarded, becauſe there is a God that loveth righteouſneſs. If there be a righteous God, then verily there is a reward in ſtore for righteous men; and a time coming when the wicked ſhall be turned into Hell, with them all that forget God; then ſhall all Atheiſts admire them whom they abhorred, and glorifie that God, whom in works they now deny.