The Folly of Atheism Demonstrated, Text (1 of 3)

The Folly of Atheism Demonstrated · Text (1 of 3)

p. 1THE FOLLY OF ATHEISM.

WE find Wicked men, or such as have no Religion, by the Holy Ghost himself, in Scripture, frequently called Fools: And how hard soever it may be to make such a fool understand or acknowledg his own Name, we are very sure he deserves it; because the Spirit of Truth (as the Holy Ghost is called, Ioh. 16. 13.) hath given it him. The Man of a wicked Life, if he have any thoughts at all of GOD, must think either That there is a GOD, or That there is none. If he thinks That there is a GOD, he must needs be a fool for living wickedly, and wilfully provoking GOD's Wrath and indignation against himself, which he knows himself unable either to withstand or indure. If p. 2he thinks That thire is no GOD; the Holy Ghost, by the mouth of David, hath told us twice over for our better assurance, That he is a fool for that. The fool (saith he) hath said in his heart, There is no GOD, Psal. 14. 1. 53. 1 And indeed, the truth of what He hath told us, is as clear to every one who hath Reason, and will use it to any good purpose, as the Light it self can be to him, who hath and will make use of his sight.

To make this plain to the meanest capacity, is my present business; and to this end, in the first place, I desire that these three things may be consider'd in the words of the Holy Ghost, which, I say, contain so clear a Truth:

1. What is said; There is no GOD.

2. How 'tis said; In his heart.

3. Who hath said it; The fool hath said.

1. That which is said is this; There is no GOD. Doth he who saith this, understand what he saith? If he do not, he is a fool for saying he knows not what. Doth he know what the word [GOD] signifies? If he do not, he saith he knows not what. GOD, is He that made the World and all things therein; the LORD of Heaven and Earth; who giveth to all life, and breath, and all things; p. 3in whom we live, and move, and have our being, Acts 17. 24, 25, 28. This is that which all the World hath ever meant by this word [GOD]: The First of all Beings, who is of himself from all Eternity, without beginning; which gave being to all things that ever were, and in which, as in the first Fountain, is all Being, and Life, and Power, and Wisdom, and Goodness: Of whom, and through whom, and to whom are all things, to whom be glory for ever, Amen. Rom. 11. 36.

This then is it which is said: Tho there be a World, yet it had no Maker. As much as to say, Tho' there be a stately, a useful, a richly furnished, and wisely contrived House, yet it had no Builder. Tho' there be many things, yet was there no first Cause of their Being; Tho' all things are disposed in a very wonderful wise order, yet was there no wise Orderer of them. We Men, who were not always, came into this World, no body knows how; We are provided for here, no body knows by whom; We are dayly going hence, no body knows whither; We have no Maker to whom we owe our being; no Owner whose we are; no Preserver whom we are to thank for any thing; no LORD, or Governour, whom we are to obey; to whom we must be accountable; whose favour or p. 4displeasure we need to regard: We may do what we will with our selves, and all we can to any other, whether it be good or hurt. We may get whatever we can, by any means, for our selves, and from others; we may do what we will with it, when we have got it. All Religion is a vain thing; and Civil Government is but a crafty contrivance of Men. We are under no Laws, but such as we please to make to our selves. Who is Lord over us? Psal. 12. 4. This is it that is said, in saying, There is no GOD. And surely there does not appear any wisdom in all this.

2. He that saith this, saith it in his heart. He is not so ignorant of GOD, as one who never heard of any such thing. If any one be so ignorant, 'tis certain he's a fool, and greatly to be pitied for his folly: But in what part of the World he should be found, I know not. He that saith in his heart, there is no GOD, talks of him within himself, and therfore hath heard of him. Yet some who have heard of GOD, are wholly careless and regardless of him, and very indifferent whether he be or no; their hearts are at rest within them, and seem unconcern'd about this matter: This is great folly, and 'tis well if there be not many such Fools, of whom it may be said, GOD is not in all their thoughts, p. 5Psal. 10. 4. Some there may be also, who wish with all their hearts, and could heartily desire that there were no GOD, that so, without all fear of him, they might live as they list. All these are Fools; but he that saith in his heart there is no GOD, seems to outgo all these: He is come to a conclusion about it, and makes himself confident of it. 'Tis true, indeed, he seems not yet so fool-hardy, as openly to say it with his Tongue: Tho' some Men are grown so impudent, as to boast of their folly, and to call it Wit to talk prophanely; and some parts of the World are so over-run with bruitishness as to suffer this: Yet most men, if they be not more modest, are however, more cunning than to speak out all that they think. Tho' therefore they think there is no GOD, yet are they sensible how much it concerns them, that others should not be taught to think so too, or so much as know that they think so. If they should bring others to think as they do, they might soon be made to pay dearly for teaching them this lesson; for then would all those others take to themselves the same liberty of doing what they list, as they desire to have, and the World would become a very unsafe place for them to live in. He therefore that saith there is no GOD, is content to say it in his heart only; and can be very well content too, that p. 6all but himself should think otherwise for his own safety; yea, lest all they who think there is a GOD, should begin to stand upon their guard against him, as an Enemy to Mankind (as they have good reason to account him): Tho' he be so foolish, as to say in his heart, there is no GOD; yet is he so cunning, as to say with his mouth among others, I believe in GOD.

3. He that saith in his heart there is no God, is the fool: No wise Man ever said it. The fear of the LORD, that is wisdom, Job 28. 28. The knowledg of the HOLY is understanding, Prov. 9. 10. The fear of the LORD, is the beginning of knowledg, Prov. 1. 7. and of wisdom; And a good understanding have they that keep his commandments, Ps. 111. 10. But fools despise wisdom and instruction, Prov. 1. 7. And the heart of fools proclaimeth foolishness, Prov. 1…. 23. But what fool is he that saith this? In the language of the Holy Ghost, the fool is he that goes on in a course of sinning. Of him and his Fellows, David gives us this account in those two Psalms, the 14th, and 51st, They are corrupt, they have done abominable works, there is none that doth good. The LORD looked down from Heaven upon the children of men, to see if there were any that did understand and seek GOD: They are all gone aside, they are altogether p. 7become filthy, there is none that doth good, no not one. The fool then, is the habitual sinner, who being deeply in love with his sin, cannot indure to think of parting with it. If there be a GOD, he knows he must very dearly pay for sinning against him; and therefore so long as he believes there is a GOD, he cannot enjoy his sins in quietness. He has therefore no way left him but one to sin without a continual disturbance of mind from the checks of his own Conscience, and that is, As much as he can, to banish the belief, and even all thoughts of GOD far from him. This then for the love of his sins he is resolved upon; and tho' it be very hard for him who hath his eye-sight, to open his eyes, and not see the Light; yet he makes a shift so long to wink against the light, till at last he quite loseth his sight: So long he strives aagainst the belief of a GOD, that at length no Arguments can persuade him to believe. Resisting the Truth, GOD justly punisheth him with his own desire, and hides the Truth from him for ever: Because they received not the love of the truth, &c. GOD (saith St. Paul) shall send them strong delusion, that they should believe a lye: That they might be damn'd who believed not the truth, but had pleasure in unrighteousness, 2 Thess. 2. 10, 11, 12. As they did not like to retain p. 8GOD in their knowledg, GOD gives them over to a reprobate mind, Rom. 1. 28. And 'tis most just with GOD thus to deal with such obstinate Fools; I mean, to hide himself for ever from them, who have a long time done all that ever they could, not to see him. Hence the Sinner grows more and more a Fool, and at last arrives at the Fool's confidence, to believe whatever he has a mind to; He saith in his heart there is no GOD: And he that trusteth in his own heart, is a fool, Prov. 28. 26.

Now, having seen these Three things, What is said, How 'tis said, and Who hath said it; We are to consider how well he deserves the name of Fool for saying it: That is, for persuading himself to believe, or for making himself confident, That there is no GOD. And this his Folly will undeniably appear very great, to every one that takes notice but of Three things, which are all very visible:

1. He is Confident, where he cannot have any, even the least ground of Assurance.

2. He is Confident, where his Confidence can do no good, but will do much hurt.

3. He is Confident, where all the reason in the world is against his Confidence.

p. 9If then there be such a thing in the world as a fool, he that saith in his heart, or is confident that there is no GOD, must needs be a Fool. For,

1. He that is confident there is no GOD, is confident where he cannot have any the least ground of assurance; that is, he is confident of that which he cannot pretend to know. And is not he a fool that pleaseth himself with such a groundless confidence as this, and ventures his soul on that whereof he cannot say, that he is in any measure sure? No man was ever yet so vain as to undertake to prove that there is no GOD. Some have been either so dull that they could not, or so stubborn that they would not see or confess they saw reason enough to convince them that there is a GOD. And some have been so daring as to do their utmost endeavour to prove, that it is not altogether necessary that there must be one, or that 'tis possible there may be none. But either that 'tis impossible that there should be a GOD, or that of a certainty there is no such thing, none hath ever attempted to prove, with what confidence so ever he talks of this matter. Sum up all that all the Atheists in the world have at any time been able to say against the being of a GOD, it amounts to no more but this, It may be there is a GOD, and it may be there is not. Which p. 10is all one as to say, They know not whether there be a GOD or no. So that even whilst the Atheist most confidently denies that there is a GOD, he is forced to confess, that for any thing he knows to the contrary, there is one. Only he imagines there may be no GOD; and as he imagines it to be, so he would fain have it to be, and therefore he is confident it is just as he imagins it may be, and would gladly have it be. And would not any of us laugh at that man, who talks with all confidence imaginable of a thing, as if he were sure of it; and yet when he is askt, how he came to know it, can give no wiser an answer than this, I fain would have it so, and I conceive it may possibly be so, and I am not yet satisfied it is not as I think it may be, and therefore I am very confident 'tis just as I say? Would we not, I say, laugh at this as the answer of a Fool?

II. It is folly enough for one to be Confident without a reason or ground of Assurance; yet is it a much greater folly on no good ground to be confident, where it is exceedingly dangerous to be confident, and where the confidence doth certainly much hurt, and can do no good. And yet such is his confidence, who is confident there is no GOD.

p. 11Where there are two Opinions, whereof one knows not which is truest; and there is danger in following the one, and none in following the other; it must needs be acknowledg'd to be a great folly, to chuse to follow that opinion wherein there is danger, rather than that wherein there is none. If then there be no danger at all in believing there is a GOD, and a great deal of danger in thinking there is none: He must needs be a fool that thinks there is no GOD. Now these two things will quickly appear to be true.

1. To believe there is a GOD, (even tho there were none) doth much good, and no hurt.

2. To think there is no GOD (tho it were true) doth much hurt and no good.

1. To believe there is a GOD, (even tho there were none) doth much good and no hurt. It will easily be granted by the Atheist himself, that if there be a GOD (as we certainly believe there is) to believe it, is not only our duty, but our highest concern. If we have a Maker, Preserver, and Governour, it is very fit and necessary, and can no way be hurtful, but exceeding good and profitable for us to own him, and by all means to endeavour to please him, and to keep in his favour; seeing that both we and all things are in his hand and power, and so totally depend upon p. 12him, that we can neither be happy, nor indeed be at all, but by his Blessing, Protection, and Providence: For in him we live, and move, and have our being, Act. 17. 28. We are his people, and the sheep of his pasture, Psal. 100. 3. But I say, that tho there were no GOD (which yet cannot be) to believe that there is one, would do much good and no hurt at all.

It would do much good, because 'tis plain, that this belief (which nothing else cou'd do) keeps the world in good order, and makes men sociable, governable, and serviceable to one another. This belief of a God, is that which keeps us from destroying our selves by Lasciviousness, Intemperance, and Luxury; and from devouring and ruining one another by malice, envy, pride, covetousness, and oppression. So that the world owes its happiness to this belief. In short then, this belief helps us to live soberly, and righteously, and godly in this present world, Tit. 2. 12. and to die comfortably in hope of better things than this world affords, when we go out of it. And this certainly is all very good.

But now this belief of a GOD can do no hurt at all. For seeing it naturally inclines men to do good, and restrains men from doing hurt, it self can no way be hurtful. If it can, let the Atheist himself shew us what the hurt of it is, even supposing there were no GOD.

p. 13Is this the hurt it doth us, That it keeps us from using that liberty which were there no GOD, and we believ'd it, we might freelyuse? Indeed, as I know not, if there were no GOD, what should make it unlawful for any one to use all the liberty he could get; so I doubt as little, but if men thought there were none, they would use a great deal more liberty than they do; but then 'tis only because they are fools, and consider not their own good. A wise man, who is govern'd, not by passion, but by reason, as every man should be, would use no more liberty of that kind which wicked men most covet, than GOD now allows us, were he sure that there were no GOD. For GOD allows us all things that are for the good of our selves and mankind, and he forbids us nothing but what visibly tends to the hurt of our selves or others. It can be therefore no other liberty but that of doing hurt, which the belief of a GOD restrains us from; and to restrain us from doing hurt, cannot be hurtful. A wise man, I say, would not use this liberty tho he might. For he wisely considers, that all men would have the same right as he to use that liberty; and if they should do so, as there could be no reason why they should not as well as he, there could be no Society, no Government, no safe living by one another in the world.

p. 14Or in the next place, is this the hurt which the belief of a GOD would do, supposing there were none, that in some cases we must suffer evils, which we should not need to suffer, were there no GOD? We are poor, it may be, and yet for fear of GOD we dare not steal nor rob, nor cheat, to relieve our selves. We suffer wrong, and for fear of GOD we dar… not revenge our selves, and such like. 'Tis true indeed, the belief of a GOD obligeth us to suffer rather than to do evil; But it will be found to do us no hurt but good in this. Which that we may discern, we are to think upon these following things.

1. Remember, that some of the evils we suffer, are unavoidable by us, whether there be a GOD or no. That is, they are such as if there be a GOD, none but he can prevent or remove; and if there be no GOD, it is not in our power to do either. Now in such cases it is a man's wisdom to suffer them with as little trouble to himself as he can, seeing he must bear them, do what he can: Impatience, fretting and rage, do not lessen, but double the suffering, whatever it be. And then the belief of a GOD binds us in such cases to no more, but to suffer patiently, and in humble submission to his will, and in hope that doing so, All things work together for good to us, Rom. 8. 28. And that the light affliction, which p. 15is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. Seeing then such evils must be born, all the hurt the belief of GOD doth us, is to enable us to bear them more easily, even as much as he that suffers in hope, may suffer more cheerfully than he that has no hope.

2. Observe, that some of these evils are such, as we suffer through the wickedness of men. And here we should remember, first, That were there no belief or fear of GOD among men, where we now suffer one such evil, we should suffer a thousand. I hope then the belief of a GOD doth us no hurt in this, that it makes our sufferings fewer than otherwise they would be. Secondly, Remember, 'tis for want of this belief, that men are so forward to hurt one another; for GOD forbids it: and if men believed to the purpose that there is a GOD, forbidding all Injuries on pain of damnation, they would not dare to do wrong. Who then will say, that the belief of a GOD can be hurtful, when 'tis only the want of it whence all such hurts arise?

Well, But it will be yet said, That were it not for fear of GOD, we might some way or other prevent, or remove such Evils as these. For a fuller answer to this,

p. 163. Take notice, That of this kind of Evils, some are very slight, small, and easily tolerable; others are very grievous, and not easily supportable. If the Evils we suffer one from another be very small, and easie to be born; will not a wise man, whether there be a GOD, or no, rather be content to bear them patiently, even for the sake of his own ease and quiet, much more for the peace and quiet of the Neighbourhood; than disturb both himself and his Neighbours, by beginning, and continuing a quarrel about little things; and that when the issue is doubtful, and he cannot be sure he shall be a gainer in the end? If one have a mind to end quarrels speedily, and to live in pe…ce and quietness, which certainly is a thing very desireable; to put up in patience and silence light and trivial wrongs, is both the shortest, and easiest; the cheapest, and most obliging way. And this is it that in such cases the belief of a GOD doth bind us to. If the Evils we suffer from others be very grievous, and not easily supportable; the Laws of GOD do not forbid us fairly and legally to right and relieve our selves; much less do they command us to lay our selves open to such Evils, or not to guard our selves as well as we can against them; or to suffer Evil-doers to pass unpunished. All that p. 17GOD forbids in such cases, is spiteful, and unnecessary private revenge. Now a wise man again, whether there were a GOD or no, would take this very course that GOD now commands, and not that which he forbids. If he be in want or poverty, he would use no illegal means of relief; if he be wrong'd, he would use no illegal ways of righting himself. Why? because he considers he thus makes himself his own Judge, and his own Carver, and so might every one do as well as he, and at this rate there could be no Civil Society or Government; but all men would be let loose, like so many wild beasts, to prey upon, and devour one another. What hurt then doth the belief of a GOD do us, when it binds us to suffer no otherwise than any wise man would of himself do, were he sure there is no GOD?

Is this the hurt it doth, that it binds us to die, rather than any way to dishonour GOD; which we need not do, were there no GOD? It is true again, that it binds us to this; and if there were no GOD, we should not be bound to it. Well then, (saith the Atheist) can any one pretend, that this is no hurt, for a man to lose his life, and all that's dear to him, at once irrecoverably, for the sake of GOD, if yet there be no GOD? To this I say, If there be any hurt at all in this, yet is it much less than that which will necessarily p. 18follow the denying of a GOD, yea tho he were not. And this must be granted when these few things have been duly consider'd.

First, We must all die, whether there be a GOD or no. I cannot think that any one of those who doubt whether there be a GOD, doubts too whether or no he shall die; he is, he thinks, too sure of that. And further yet, we none of us know either when or how we shall die. It may be, tomorrow, or before; and it may be too in the most painful Agony and Torment.

Therefore, Secondly, the worst that can be in our dying for GOD, is this, That we may so be made to die, a little, and we know not how little a while, for ought we know, not one hour or minute before the time when otherwise we should have died. Or we may be made to die in torment; and yet, for ought we know, in far less torment than otherwise we should have died, and it may be, at the same time.

Thirdly, It cannot be any great hurt to lose a few days of an uncertain and troublesome lifo; and such days, as for ought we know, would have brought so many evils along with them, as would have made us wish a thousand times over, that we had died sooner, and had never seen so much as one of them.

p. 19Fourthly, If all men were persuaded that there is no GOD, the wickedness of men would soon make the world so uneasie a place to us, that he would think himself the happiest man, that could soonest find his way out of it.

All this considered, 'tis evident, That even the faintest hope that any one could conceive, of enjoying a Blessed Eternity with GOD, must be enough to make him set light by the loss of a few days more of life in this world. He that cannot be sure that there is no God, (as no man can be) and much more he that but thinks there is a GOD, must needs be a Fool, if he had rather live a while to dishonour GOD, and fall under his Wrath, than dye a little before his time, if he thinks it pleasing to GOD, and rewardable by him. For supposing it uncertain to him, whether there be a GOD or no, this were plainly to chuse a worse uncertain thing before a better. It were to chuse a few short days of life, which he knows not whether he shall have or no, or whether they will be worth having or no, yea, whether or no they will give him cause to repent that even he had one of them; rather than a life of Eternal Blessedness with GOD, which, if there be a GOD, he is sure to have; or rather than to secure himself from an endless state of intolerable Torments, p. 20which, if the… be a GOD, he is sure to fall into, who lives to GOD's Dishonour. And now where's the hurt of dying for GOD, even tho there were none?

Is it this, in the last place, That such an one shall be disappointed in his Hope? Is it not (saith the Atheist) a very miserable thing, to suffer and dye in hope of good things, and after he has paid so dear for his hope, find it defeated in a moment? Well; but let me tell the Atheist, he will find it a much more miserable thing, to have been confident all his life long that there is no GOD, and then in a moment to find there is one, to his everlasting sorrow. However, in answer to what he here objects; First, It is certain, That if there be a GOD, his hope who died for GOD, is not defeated; and if there be no GOD, then the defeating of his hope can be no misery or hurt to him. He that denies a GOD, denies a future state after death, and so according to him, the whole Man, Soul and Body, dies at once, as beasts do; and has no more sense of any thing after death, than they have. Now that can be no misery or hurt, which cannot be felt: And the frustration of his hope, cannot be felt by him who has no sense of any thing. If the man that's once dead, feels nothing, whatever he has lost, his loss is nothing at all to him. Whilst such an one lived, p. 21his hope made his Life pleasant, and his Sufferings tolerable; it heightned his Joys, and it mitigated his Sorrows; it was his comfort both in life and death; and now he is dead, if there be a GOD, he enjoys all he hoped for, and is glad he took the rough way to Heaven, and thinks himself well paid for his pains and sufferings; and if there be no GOD, he is in as good a condition as all others are, neither better nor worse; and as they are not sensible of their past Pleasures, no more is he of his past Sorrows. His belief whilst he lived, did both himself and others much good, and could never hurt either himself or others, living or dead.

2. To think there is no GOD, (even if there be none) doth much hurt …nd no good at all.

If there be a GOD, (as we cannot doubt but there is) the Atheist will not deny, That his opinion is the most pernicious and mischievous thing in the world. To deprive ones self for ever of his Favour, and to expose ones self to his unsupportable Wrath, who alone can save or destroy as he pleaseth; To lose Eternal Joys, and run into Eternal Torments, and merely for the enjoyment of a few days of fruitless sin and vanity, and for the humouring of a lump of flesh, which p. 22must within a few days corrupt, and rot in dirt; can a man possibly do himself greater hurt than this?

And suppose the Atheist were in the right, what good could his opinion do him? Nay, what hurt would it not do both him and all the world, were it generally received? Whilst he is of this opinion, he enjoys a few beastly Pleasures, and is delighted to live as beasts do, and to think that he shall dye as they do too. O excellent Priviledge! What is it else, that he can make much of this opinion for, but only that he thinks himself at liberty to do as he lists? Well; but whilst he is so fond of a brutish and licentious life, that he cannot endure to hear of GOD, because of his love to it; I would desire to know of him, First, If this be no troub… to him, That he knows this voluptuous Life shall so quickly be at an end, and that in so short a time, yea he knows not how soon, all that he now thinks himself happy in, shall be gone for ever? Next, If it be no trouble to him to restrain himself from what he most loves, for fear of bringing Sicknesses, Pains, and Death upon himself; or that he has at any time so brought these and other like evils upon himself, whereby he is become unable to find any relish or pleasure in the things he loves, and has nothing left him to ease his troubl… ▪ Again; What he has to p. 23administer any comfort or refreshment to him, if he fall into any kind of affliction or distress, when he can tast nothing but bitterness in this life, and yet hath not the least hopes of any other? And lastly, If it do not trouble him, when ever he thinks of it, that he cannot be sure that his Opinion is true, and that, for ought he knows to the contrary, there may be a God, and he may the next moment cast him into Hell for the life he now leads? I cannot but think, but when the Atheist is at any time awakened to the exercise of his reason, and thinks of these things, he cannot much boast of the good his Opinion doth himself; nay, that he cannot deny, but 'tis hurtful to him.

And should it be once embraced generally by others, what would become of him and all the world? There would be nothing in a short time visible, but disorder and confusion, and all manner of mischief and misery, were men once persuaded, That there is no GOD, no rewarder of the good, no punisher of the wicked; and that there is nothing either to be hoped for, or feared, but in this life only. Had men none over them to keep them in awe, but weak men like themselves, what could be expected, but that they should fall a tearing and eating up one another? Would not every one think it his concern, and his p. 24right too, to make the best he could of this present life to himself, as well as he, if he thought there were nothing either better or worse to be expected, than what this life▪ affords? Would not every one who is persuaded that this world is all that ever he must enjoy, use his utmost cunning and endeavour, without respect to any other person, or any regard to Right or Wrong, to pick and chuse, and carve out for himself as great a share of it as he possibly could; yea, tho he must dig through the very bowels of all other men, to come at the things he desired to have? Might not any one challenge as much Right to every thing that lay within his reach, as any other whatsoever? And would not every one catch that could, yea and kill too, or do any thing else he could, that he might catch? If it be true, that there is no GOD, to whom all are bound to submit, what Law can any one think himself bound to obey, but his own Will? And would not every one be as free as he could make himself, and strive to have his own will, rather than to be subject to another's? Would not every one endeavour to make himself Master of as much, and as many as he could? And would not this striving for the Mastery, and scrambling who should get most, bring all things to confusion? Could any thing but mere force and violence bring p. 25or keep men under Government? And would men any longer bear so uneasie a yoke, whenever they could find out any way to break or shake it off? All the world thus would be turn'd into a Field of War and Blood, and no man could think himself safe from his Neighbour. He that is strongest, or could make his Party the strongest for a time, could not promise himself that he should long continue so, and not be undermined by the wiles of the weaker, or by the treacheries or revolts of his own men. And they who are weakest, must be sure, whilst they are so, to endure the insolencies, and lye at the mercy of the stronger. No man could call either his goods or his life his own, seeing there could be nothing to hinder any one that had strength and malice enough, from invading them, or endeavouring to advance himself upon the ruins of any one whom he found standing in his way to what he covets.

All men may plainly see, That Religion, were it generally practised throughout the world, would soon make it happy; and that the good order that is in the world, is wholly owing to the sense men have of a GOD; and that therefore there is so little good order in the world at this day, because there is so little sincere Religion, or true sense of GOD in it. And if there were no sense of GOD in p. 26it, there would be no good order at all. Tho it were true then, That there is no GOD, I dare say, the whole world would soon begin to wish it false; yea, and rather than all men should think there is none, the Atheist himself would wish it false too. All men would quickly find reason enough to curse the man that first discovered so mischievous a Truth. But now seeing no man can possibly be assured, That it is true; what a Fool is he that persuades himself it is, to no other end, but that he may be more free to do mischief, and by doing so, teach others to do the like; thus putting himself, and the rest of mankind into a posture of War, and into the most deplorable condition imaginable? I mean, into that of enjoying no quiet or safety in this world, no comfort or satisfaction in going out of it, and the danger of suffering more intolerable evils, than any one can now conceive, whenever death shall call him hence.

III. The third Argument to prove him a fool, who is confident there is no GOD, is this: He is Confident, where all the Reason in the World is against his Confidence. And to make this good, I lay this down as a certain principle: It is a sufficient reason to believe that a thing is, when it's being is discovered unto us, all those ways, whereby we can conceive p. 27that such a thing can be discovered unto us, if indeed it be, and may be known. If then GOD hath made himself known unto us all those ways, whereby we can conceive he can be made known, if he be; we have all the Reason in the World to believe him to be, and so all the Reason in the World is against his Confidence that denies GOD to be. He is a fool that desires or calls for more than this; for that is all one as if he should say, I will not believe that there is a GOD, 'till he be made known to me more ways than h… can be made known to me, though there be one.

Now let any one say, what Evidence he would have to convince him that there is a GOD, and I will shew him that he hath it; unless he would have such Evidence as cannot be given, tho' there be a GOD. All things cannot be discover'd by every kind of Evidence, tho' they really are, and may be known. A Voice or Sound cannot be known by Seeing; yet we are sure it is, because we hear it. A Colour cannot be known by Hearing; but we are sure it is, because we see it. Sweet and Bitter cannot be known by seeing or hearing; yet we know them by Tasting. He's a Fool then that will not believe any of these to be, unless he have such an evidence of it as cannot be given, whilst p. 28he hath that which can; or, Who will not believe there is a Colour, because he cannot hear or smell it, whilst he Sees it? or thinks there is no Voice, because he cannot see, touch, or tast it, tho' he Hears it? And so of the rest.

What evidence then would a Man have to assure him that there is a GOD? GOD is by Nature a Spirit, Joh. 4. 24. and so Invisible, 1 Tim. 1. 17. whom no man hath seen, nor can see, vid. 1 Tim. 6. 16. Ioh. 1. 18. 1 Ioh. 4. 12. He's a fool then that will not believe that there is a GOD unless he see him: And as much a Fool is he, that will not believe him to be, unless he can hear him speak, or feel him: For GOD being a pure Spirit, without a Body, or bodily qualities, hath neither a Voice, such as bodily things have, whereby he may be heard with our Ears; nor other quality whereby he may be felt with our Hands, any more than he hath Colour or Shape to be seen with our Eyes.

We must, if we will be reasonable, be satisfied with such Evidences of an Invisible Spirit, as an Invisible Spirit can give us of its self: And such evidences of himself GOD hath given unto us; and by all such ways, as we can think on, has revealed himself unto us, as one of infinite Power, Wisdom, and Goodness, our Maker, Preserver, and Governor. p. 29And how can we conceive, that He, who is in himself Invisible, should make this manifest unto us, but by some or all of these ways?

I. By some such audible and visible significations and tokens of his Being and Will, as we are capable of understanding.

II. By imprinting a sense of himself in our minds, making us not only capable of perceiving, but inclined to acknowledg him.

III. By doing such works as are the visible effects of such a Being, Power, Wisdom and Goodness.

If there be a GOD, some of these ways he may, and otherwise we cannot conceive how he should be known unto men. And therefore if he have all these ways manifested himself unto us, he is a Fool that doth not own him.

I. It must be granted very reasonable to expect, That if there be a GOD who is our LORD and GOVERNOR, he should give us such significations and tokens of his Being and Will, as we may know him, and how to behave our selves towards him. And p. 30if it be such an evidence of him, that the Atheist would have for his satisfaction, I say he hath it in that which we call GOD's WORD in the Holy SCRIPTURE.

If he say, He would believe there is a GOD, because of his WORD, if he were sure that it is GOD's Word; I ask, What he means by saying so? Is it this, That he would believe there is a GOD, because of his Word, were he first sure that there is a GOD whose Word it may be? This is all one, as to say, That what he calls for as an evidence of a GOD, can be no evidence; for he cannot be persuaded 'tis his Word, till he be first sure that He is: This is to play the Fool downright; He will not believe there is a GOD, till GOD hath revealed himself by his Word; GOD reveals himself by his Word, and he will not believe it to be his Word, because he is not sure there is a GOD. If he say, he means no more but this, That what you shew him for the Word of GOD, is not such as may be thought worthy of GOD, or has not enough in it to convince one, that it is not a Forgery of man? If this be his meaning, then I ask him, What is wanting to it to make it appear worthy of GOD, and not to be a Forgery of man? If he cannot shew this, and yet excepts against it, he's a Fool; for either that evidence wherein p. 31no defect can be discover'd, must be a sufficient evidence; or there can be no such thing as a sufficient evidence in the world.

Well then; We say, GOD hath revealed Himself and his Will by clear significations of both, in his Word. And this Word we have now written in a Book, which we call the Bible and the Scripture. If this Scripture or Writing be true, then is it the Word of GOD, for so much it affirmeth of it self. The Truth of it therefore is the only thing we are to inquire into. And to make this Enquiry as short as may be, let it be considered, That this Book is made up of divers smaller Books, whereof some are called, The Books of the Old Testament; others of them, The Books of the New one: And we need do no more but inquire into the Truth of the latter of these at present; for if what is written in these, be true; then is that so too, which is written in the former: For these bear witness to the Truth of those. Our Saviour in the New Testament approves of the Law of Moses, and of the Prophets, and of the Psalms, which make up the Old Testament, Luke 24. 44. And of the same, St. Paul saith, All Scripture is given by inspiration of God, 2 Tim. 3. 16. And St. Peter, That the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy p. 32Ghost, … Pet. 1. 12. And the Apostle to the Hebrews saith, That God, who at sundry times, and in divers manners spake in time past un…o the fathers by the prophets, hath in these last days spoken unto us by his Son, Heb. 1. 1, 2. If then the Writings of the New Testament be true, the Books of the Old Testament contain the Word of GOD. And to satisfie our selves that they are true, we need but to understand Three Things:

1. That there were such men as are said to have written these Books; and that these are their Writings.

2. That they were sufficiently qualified for writing these Books.

3. That what they have written, hath all the Characters of Divine Truth.

1. There were once such men as are said to have written these Books; and these Books were written by them. If any one doubts whether there were once such men as St Matthew, Mark, Luke, Iohn, Paul, Peter, Iames, and Iude; or that the Books which bear their Names, were written by them; how would he have it proved? These men died about Sixteen hundred Years ago, and therefore he will not surely be so unreasonable as to say, Shew me the Men, or I will not believe that p. 33ever they were. But look what reason he hath to believe any thing that was before he was was born, and now he seeth not; the same he hath to believe that these men once were, and that they wrote these Books. Histories make express mention of them, one Generation to another, from their time to this, hath preserved their Memory; and the Books we have, are their lasting Monuments. We have the Testimony of all Christians, of all Ages since their time, who have own'd these Books as theirs, who have commented on them, and written in defence of the Doctrine contained in them; recorded their Travels, and the Churches which they planted: And these Witnesses are no inconsiderable Persons, but the most learned of their times, and such as made the most diligent search into the truth; and were so well satisfied, as to shed their blood in vindication of it, and ventured their Salvation upon it. Neither is this all, but we have the testimony of their Enemies, of those who persecuted them unto death, and wrote against the Truth which they deliver'd. Now what can any one desire more than this to satisfy him, That there were such men, and that they wrote these Books? We have the Books in our hands, and all sorts of Historians, Friends and Enemies, making mention of them; and all Christian p. 34Churches, being the best, most learned, and most civilized part of the World, acknowledging, receiving, and even unto death maintaining them. Have we not the faith to believe, that there were once such men as Cyrus, Darius, Alexander, or Iulius Caesar? Do not we believe that Cicero, Demosthenes, Homer and Virgil, once were, and that we have their Books? Believe we not that we have had Kings of this Realm in former days, and that we have now Laws which they enacted? Nor yet that we had Grandfathers, and Great-Grandfathers, and Inheritances derived from them? And what better Reasons can we have to believe any of these things, than such as we have to believe that these men were, and wrote these Books? Truly he that will not believe that once a thing was, when all the evidence of its having been is given him, which can be given of any thing past; must needs be a very unreasonable Fool, and not to be discours'd withal, but laugh'd at. For at this rate, nothing that ever was, and is not now, can be believed, without better evidence of it, than can be given if it was, which is impossible.

2. These men were sufficiently qualified for writing these Books. For all that can be thought necessary to qualify them for writing p. 35these Books, is, First, Sufficient knowledg of the things whereof they wrote; and Secondly, Honesty, to write no other things than what they certainly knew.

1. We cannot in any reason suspect them to have wanted sufficient knowledg, because they had all opportunities of well informing themselves. They write either of the Life and Deeds of JESUS CHRIST, whereof they were Eye-witnesses; or of his Doctrine and Preaching, which they were Ear-witnesses of: Or else of the Deeds and Sufferings of themselves, and their Fellows, whereof they were either Actors and Sufferers, or Spectators. That which they had seen and heard, declared they unto us; and that in writing, as St. Iohn saith, 1. Ioh. I. 1, 2, 3. They have delivered these things to us, which from the beginning were eye-witnesses, and Ministers of the word. And it seem'd good unto them, having had perfect understanding of all things from the beginning, to write unto others, that they also might know the certainty of these things, as we gather from St. Luke, chap. I. v. 2, 3, 4. Now that there was such a Person as JESUS CHRIST, that he was born in the Reign of Augustus Caesar, and was Crucified in the Regn of Tiberius Caesar, being sentenced to death by Pontius Pilate; p. 36and that he had such Disciples and Followers, not only the Testimony of Christians, but that of Iews and Heathens, bitter Enemies to Christianity, assures us. And what should hinder these men to have sufficient knowledg of what they write?

2. We have no less reason to believe they were honest men, who had no design to deceive the World. For

First, It is to be seen in their Writings by all who read them, that they professed and taught Sincerity, Truth, Simplicity, plain and upright Dealing; condemning all Hypocrisie, Lying and Guile, as odious to GOD, and damnable in men; denouncing the heavy wrath and indignation of GOD against the Practicers of these Vices. And as they taught, so they lived; and for this they durst appeal to all who knew them. Ye are witnesses (saith St. Paul) and God also, how holily, and justly, and unblameably we behaved our selves among you, 1 Thess. II. 10. We have renounced (saith he again) the hidden things of dishonestry, not walking in craftiness, not handling the word of God deceitfully; but by manifestation of the truth commending our selves to every man's conscience in the sight of God, 2 Cor. IV. 2.

p. 37Secondly, For the truth of the chief matters of fact, which they relate; they were bold to appeal to the knowledg of great multitudes then living, who might easily have disproved them, had they told any falshood. They told them of the wonderful Birth and Life of JESUS, mentioning the very time of his Birth, the place, the manner; his manifestation to the Shepherds, to the Wise-men of the East, his Persecution by Herod, with all the remarkable Circumstances thereto belonging: His Doctrine and Preaching, his Miracles, some whereof thousands at once tasted of; his Death without Ierusalem, notorious to all; his Resurrection, witnessed by his appearing to hundreds; his visible Ascension into Heaven: his sending the Holy Ghost on the Day of Pentecost, to the astonishment of many who heard the Apostles by him enabled to speak to every one in his own Language; and many more things of this kind, concerning some of which St. Paul was not afraid to tell Festus the Governour, in the presence of King Agrippa, The king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him, for this thing was not done in a corner, Acts XXVI. 26. How easie now had it been for the Iews to have proved these men Lyars, had they been so? And p. 38would they not have done it, if they could?

Thirdly, They were men but of a very mean Education, most of them, and of no le…ning; and cannot reasonably be thought able to contrive, and invent what they write, of their own heads; and when they had done, to defend it so bravely as they did, for real truth. It must needs be supposed, they were instructed well in their business; and had a Teacher wiser, and more powerful too, than themselves; or indeed (as it will appear) than all the World besides. And this was well known to be JESUS CHRIST the Eternal Wisdom of GOD; and his Holy Spirit of Truth, which He, according to his Promise, sent upon them (Acts II.) to guide them into all truth, Joh. XVI. 13. 'Twas He alone who could, as he had promised, give them a mouth and wisdom, which all their adversaries were not able to gainsay, or resist, Luke XXI. 15. Indeed it appears, whatever their Education had been, they were, when they preached to the World, and wrote, men of good sense and understanding; who could teach a Religion, which now for above Sixteen hundred years hath prevail'd over the most learned part of Mankind: who could dispute with the Learned Grecians, Acts IX. 29. And though the Scribes and Pharisees, p. 39the most Learned Iews; Though they of the Synagogue of the Libertines, and Cyrenians, and Alexandrians, of Cicilia and Asia, disputed with them; Acts VI. 9. Tho the Philosophers of the Gentiles, the Stoicks and Epicureans, encounter'd them, Acts XVII. 18. yet were none of these able to resist the Wisdom, and the Spirit whereby they spake, Acts VI. 10.

Fourthly, Supposing them men of Wit enough for such a Contrivance, yet can they not at the same time be thought such Fools too, as to contrive such things without any rational motive or inducement to it; surely, they must have some great things to propound unto themselves, as the end for which they did this. They well foresaw, that what they did, would expose them to all the Evils of this World. And therefore when they first undertook it, they voluntarily left all they had in this World, to follow CHRIST. They were taught by him to deny themselves, and to take up the cross, Matth. XVI. 24. And told, that they must be sent as Sheep in the midst of Wolves; be deliver'd up to Councils, and scourg'd in the Synagogues, and hated of all men for his name's sake, Matth. X. 16, 17, 22. That in this world they should have tribulation, John XVI. 33. and be persecuted, Joh. XV. 20. Put out of the Synagogues, and p. 40killed, Joh. XVI. 2. All this they knew, and expected. They went forth to preach a Doctrine, which by the Wise-men of the World would be accounted foolishness, 1 Cor. I. 23. And look'd on themselves, as men set forth of God, as it were, appointed to death, and made a spectacle to the world, 1 Cor. IV. 9. They hungred and thirsted, were naked, and had no certain dwelling-place. Being reviled, they blessed; being persecuted, they suffer'd it; being defamed, they intreated; they were made the filth of the world, and the off-scouring of all things, 1 Cor. IV. 11. 2 Cor. IV. 8. They constantly and stoutly indured all that befell them; rejoycing that they were counted worthy to suffer shame for the name of IESUS, Acts V. 41. Certain then it is, that (as they prosessed) Their exhortation was not of deceit, nor of uncleanness, nor in guile; neither did they at any time use flattering words, nor a cloak of covetousness (as they call'd God to witness) neither of men sought they glory, 1 Thess. II. 3, 5. No, 'tis plain, they could not propound to themselves any worldly advantage. Well then, either they did believe what they preach'd, and wrote, to be true, or they did not. If not, then did they, for the sake of a known and unprofitable Lye, forsake all that seems good in this World, even whilst they hoped for nothing in another; p. 41and then they must be no longer thought cunning and crafty men, but the sillest fools that ever were, and very mad-men. If they did believe themselves, and chearfully endured all these things for persuading others to believe, what more can we desire to shew us, that they were honest and plain-dealing men?

Fifthly, If it be said, That tho they were men of good sense and competent understanding, yet as honest well-meaning men are easily deceiv'd, so might they be by his cunning whom they follow'd; and being seduced by him, might in simplicity of mind endeavour to deceive others. This will appear a vain Conceit, when 'tis consider'd, that he whom they follow'd, was JESUS, a Person well known, whilst on Earth, for his Life and Conversation among men. He taught openly; and what he taught, notwithstanding his Divine Authority to command belief upon his bare word, he did not bid them simply believe, but try and examine. The Iews, to whom he preach'd, had all along received the Scriptures of the Old Testament as the Word of God; and for what he taught of himself, he appeals to those Scriptures. Search the Scriptures (saith he) for in them ye think ye have eternal life; and they are they which testify of me, John V. 39. And this is not all, p. 42but he appeals for the truth of his Doctrine, to the Works which he wrought before their eyes. The works (saith he) which my Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me, John V. 36. If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works; that ye may know and believe, that the Father is in me, and I in him, John X. 37, 38. He was then a man approved of God among them, by miracles, and wonders, and signs, which God did by him in the midst of them, as they themselves also knew, Acts II. 22. And after all, he himself suffered death for the confirmation of his Doctrine, and therefore could have no worldly end in deceiving his Disciples. But what greater evidence could they, or the World desire, that he did not deceive them, than this, That as he taught them to understand his Doctrine; so he gave them power to do the same kind of works, as he had done, for the confirmation of it: according to his promise, Iohn XIV. 12. He that believeth in me, the works that I do, shall he do also; and greater works than these shall he do, because I go to my Father. They saw then what he did, and they felt in themselves what he had enabled them to do in his Name. Yea, many others saw, and felt in themselves the power p. 43and vertue of those works which they did. These works were done in the Streets and Market-places; in the Temple, and in the Synagogues; at their solemn Feasts, and in their most full Assemblies. So that the people hearing Christ, were astonish'd, saying, Whence hath this man these things? And what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark VI. 2. And the Priests and Rulers of the Iews, when they heard Peter and Iohn, and perceived that they were unlearned, and ignorant men, they marvelled, and they took knowledge of them, that they had been with IESUS. And seeing a Miracle done by them, they confessed it, saying, That indeed a notable miracle hath been done by them, is manifest to all them that dwell in Ierusalem, and we cannot deny it, Acts IV. 13, 16.

Lastly, Seeing 'tis said, these men might be deceived by JESUS, and so deceive others; let it be farther consider'd, What hopes either He or They could have, that such a Delusion should prevail. Had they such hope, or had they not? If not, would they suffer as they did, and as before-hand they knew they must, merely to promote, and carry on a Delusion which they had no hope would ever succeed? Will any one lose all he has, endure all pains and miseries, and a cruel death too, only to p. 44have the satisfaction of attempting, what he thinks it in vain to attempt? Had they such hope? And whence had they it? Could they hope that the mighty Princes, and the great Scholars and Wise-men of the World could be deluded by them? Could they hope that all, or many, would give so much Credit to a few mean and unlearned Men, as for their sakes to change their Opinions which they had suck'd in with their Mother's milk, wherein their Ancestors had lived and died; yea, and cast away their Gods too, whom they had so long worship'd, and by whom they thought themselves protected and made prosperous? They could never dream of such a thing, and 'tis plain that they built not their hope on their own Credit or Reputation: If they had done so, they would have set themselves out to the eye of the World in their best colours; they would have carefully conceal'd and hid their own Infirmities, and every thing which might lessen their Reputation among men. But they were very free in laying open to publick view their own Blemishes and Failings, their Ignorances and their Sins. And certainly, this is not the custome of Deceivers, or of men that would be believed on the stock of their own Reputation. It is therefore plain, That the hope they had of having their Doctrine received, p. 45was wholly founded on the Excellence of the Doctrine it self, and on the Power of him from whom they had it. They doubted not therefore to leave it to shift for it self, and to be tried by its own apparent goodness. They fear'd not, but he who sent them to preach it, would own it, and give it acceptance where it pleased him it should be embraced; and finally recompence them abundantly for all their Sufferings.

These things all consider'd, no man can have reason to doubt of their honesty. And they being found both knowing and honest, they wanted nothing to qualify them for writing these things. And therefore we can have no cause to distrust them, telling us that they wrote the word of GOD.

3. And now if after all this, we find that these mens writings are such, as have all the Characters of Divine Truth, what more can we desire?

1. The Matters revealed in them, are truly worthy of GOD to reveal, and necessary for Man to know.

2. The Manner of their Revelation is such, that the hand of GOD doth visibly appear in it.

p. 463. The Success which the Doctrine of these Writings hath had, is such, as none but GOD could give it.

In sum, They are such things, as if there be a GOD, we would judge it most fit for him to make known; and such as are made known in such a manner, as we would think it most proper for him to reveal them in; and such as have had such success, as we would think it well becoming him to give them.

1. The Matters contained in the Holy Scriptures, are such things as are truly worthy of GOD, if there be one, to reveal; and necessary for us men to know.

1. The History of the Creation of the World, and of all things in it, and of Man especially; of God's Universal Providence, and Government, and of his Special Providence over those that serve him; Of his Iudgments executed on the Wicked, and his special Mercies to, and Deliverances wrought for the Righteous; this is certainly apt to beget in us the most high thoughts and esteem of GOD; the greatest Reverence, and most humble Adoration of the Divine Majesty; the most free submission, and chearful Resignation to him, and an entire Dependance on p. 47him, as our Maker, Owner, Preserver and Governor; on whose Goodness and Favour depends our Life and Happiness, and whose Displeasure and Wrath must needs be our Destruction. And can we think it unbecoming GOD to acquaint us with this? or needless for us to know it?

2. To have a true Information of the Special Goodness of GOD to us Men, even from first to last: Of his Making Man at first in his own Image, with an Immortal Soul, and a Beautiful Body, and his providing all things needful for the good and welfare of both; and his giving him the Dominion over, and the free use of most other Creatures. How Man fell from this good and honourable State, into all manner of Misery, by disobeying GOD. How the World, the good Work of GOD, became both so wicked, and so full of Troubles and Sorrows. What wise and gracious Methods GOD has used to preserve in all Ages, and in the midst of a world of wickedness, an holy Generation of People for himself; and what wonderful means he hath of his Infinite Goodness through JESUS CHRIST provided for us; whereby, notwithstanding our natural Corruption and Guilt, we may yet again be restored to his Favour, and our Blessedness.

p. 483. To afford us such a sight of GOD's Nature and Attributes as we are capable of in this life; his Majesty, Immensity, Power, Wisdom and Goodness, and all things necessary to be understood of him, in order to our Duty towards him, and Happiness in him. To open unto us those unfathomable Mysteries, of the Incomprehensible TRINITY in UNITY, One undivided GOD in the Three distinct Persons of FATHER, SON and HOLY GHOST; of the wonderful INCARNATION of the Eternal SON of GOD for the Redemption of Sinners; of his Passion, Resurrection, Ascension, Intercession, and coming again to Iudgment. Of the Miraculous sending of the HOLY GHOST, his Inspiring of the Apostles with Gifts and Graces befitting their Office. These, and the like, are such things as men could never attain to the knowledge of, but by Divine Revelation.

4. To give us Laws whereby we are to govern our selves, and such Laws as our own Reason being made judge, are most Holy, and Iust, and Good; all visibly tending to advance among us the Honour and Glory of GOD who gave them, and promote the Happiness of Men to whom they are given; binding us to nothing but to pay unto GOD such a Homage and Duty, as we must confess we naturally p. 49owe him, and are by our Nature fitted to pay him; to do our selves and others all the good we can, and no hurt at all; and to do every one of us what lies in our-power to make this world, whilst we live in it, a pleasant, peaceable, and comfortable place of habitation to us.

5. To certifie us, What shall become of us, when by Death we shall go out of this world; what Rewards there are for the Good, and what Punishments for the Wicked: To shew us the twofold Eternal Future State of Happiness and Misery; and that our present Life is our Time of Trial and of Discipline; and as we behave our selves, doth certainly bring us to one of these two. To assure us, That our Souls do never dye, and that our Bodies after Corruption, shall be rais'd again Incorruptible: And that we must in Soul and Body be brought to Iudgment, and by the Laws under which we have lived, be either finally condemned or acquitted.

Let any one say, what things he can suppose, if there be a GOD, more worthy of Him to reveal, or more needful for us to know, than such as these. Could we be better instructed in the Knowledge of either GOD or our selves? Could we be better directed how to Honour GOD, or to do good to our selves? Could we have had any greater p. 50Encouragements to Goodness, or any greater Discouragements to live wickedly? Could we desire a fairer or more satisfactory account of things not otherwise knowable, and yet fit to be known by us? Had we not been at an utter loss, and in a lamentable confusion about these things, had they not been thus revealed to us? Have any of the wisest men in the world been able to give us any rational account, or but indifferent satisfaction about the Original of the World, or of us Men, or of what shall be after Death; what we may either fear or hope for? In what a confounded state had we been, and what very Beasts must we have lived and died, without some knowledge of these things? And who could ever have made us know these things, but GOD? And can we then any longer think, that these things are not most worthy of GOD to make known unto men?

2. The manner of Revelation is such, that the Hand of GOD doth visibly appear in it. GOD hath spoken unto us in his Word, in in as Visible and Audible, and every way convincing a manner, as we can conceive how, if there be a GOD, he should do. GOD, as was said, is in his Nature Invisible; nor hath he a Voice, as Bodies have, to be heard by; yet hath he been seen and heard speaking unto men, so as an Invisible and Incorporal p. 51Being or Spirit can be seen or heard: and so as men may know it's He that speaks unto them. For his Word was delivered

1. With many visible and audible significations and tokens of his Presence.

2. With Prophecy, foretelling things within the compass of His knowledge only.

3 With Miracles, which are the proper works of Divine Power.

1. The Atheist would, for his satisfaction, see and hear GOD speak. If it will satisfie him, That GOD hath been seen and heard speaking, he hath been seen and heard both, so as any one can conceive that he could be seen and heard; that is, in visible and audible significations and tokens of his Divine Presence. Thus did GOD call upon, and talk with Adam and Eve in the Garden of Eden, both before and after they had sinned, Gen. II. 15, &c. III. 9, &c. Thus he appeared and spake unto Abraham; as Gen. XV. 1, &c. XVII. 1, &c. XVIII. 1, 23, &c. Thus did he appear and speak unto Moses, in a Flame of Fire in a Bush, Exod. III. 2. And so he did to the Israelites from the Mount, in fire and smoke, the noise of a trumpet, with thundrings and lightnings, Exod. XIX. 18, 19, 20. I need not say how often, and how many ways p. 52GOD hath so manifested himself speaking unto men.

But it may be the Atheist will say, If he himself could see or hear GOD speaking, he would believe it to be His Word which he heard. And truly if he be of this mind, that he will believe nothing but what he himself sees and hears, he is too great a fool to be reasoned into any thing, and therefore not to be discours'd with at all. It has been already shew'd, what reason we have to believe that these men speak Truth, who tell us all this of GOD. And if he will not believe upon the best evidence that can be given of a thing, tho it was, he cannot believe at all. However, suppose he should himself see or hear what Abraham and Moses heard and saw: Or suppose he should see the Church fill'd, as the Tabernacle and Temple of old, with a Cloud or Smoke; or hear a Voice from the Altar, as that from between the Cherubims over the Mercy-Seat; or suppose he should hear and see such a Voice and Glory as those at the Baptism of CHRIST, Luke III. 22. Or at the Conversion of St. Paul, Acts IX. 3, 4. Or at the Transfiguration of our Blessed Saviour on the Mount▪ Matt. 17. 5. Or suppose he should hear GOD calling upon him, as he did upon Samuel, by his name, 1 Sam. 3, 4. Would he not (as that Child did before Eli p. 53better instructed him), think it the voice of some other, or account of it but as a Dream or a Fancy? If he say again, He would be satisfied thus, and otherwise he cannot; then I answer, That it is not in the power of man to say any thing that may satisfie him; and it is much to be fear'd, that GOD will not give him any other satisfaction. For is it reasonable to expect that GOD should, merely to humour every obstinate Fool, shew himself every day, or as often as a wicked man pleaseth, and just in such a manner as he would have him; and for no other cause, but because he is sullen and unreasonable, and will not believe any thing that GOD hath formerly said or done, to satisfie him? Why should GOD have such hard measure from him, above all others? Will he not believe he hath his Father's Will and Testament, unless his Father himself, whenever he requires it, come from the dead to tell him so? And why must GOD, who hath given him his Will in writing, sufficiently attested, appear as he pleaseth, to confirm it anew unto him?

2. Much of the Word of GOD has been given unto us by way of Prophecy, foretelling things to come, which are within the compass of His Knowledge only: And the Prophecies in the Scripture have been notoriously and undeniably fulfilled; I mean, so many of p. 54them as were to be fulfilled before the days wherein we now live; and if these have been so fulfilled, we can have no cause to doubt, but all the rest will be so too, when the time shall come. Now things to come, are acknowledg'd not to be within the compass of man's knowledge, especially such as depend not necessarily on Natural Causes, or are not wont to follow one another in the ordinary course and order of Nature. We are all of us very sure, That we know not what shall be on the morrow, James IV. 14. We cannot tell what a day, (no, not what the next hour or minute) may bring forth, Prov. XXVII. 1. Nay, we know not certainly, whether or no there shall be another day, or who shall live to see it, or in what condition it will find us. We are not only ignorant of such future things as are of least concernment to us, which we have little desire to know, or see no reason to enquire after; but of the things which we most long to know, and would account it a very great satisfaction to be assured of. We know not whether we shall be at ease or in pain, sick or in health, alive or dead, the very next day or hour: We know not whether we shall be rich or poor, or have any meat to eat, or be able to eat it, if we have it; so uncertain are all future things to us. Yet we are sure, there have been Prophecies of things to come, and p. 55very true ones too: Men have foretold things many hundreds of years before-hand, which came to pass in all Circumstances of Time, Place, and Manner, as they had been foretold. Some indeed have been bold enough to foretel things by human Art and Skill, but have only befool'd thereby both themselves, and all that trusted to them. If any of them have sometimes guess'd right, 'twas either, First, By Chance; as he that guesseth a Thousand times, has ill luck if he guess not right once or twice; tho he knows no more when he doth so, than when he guesseth wrong. Or he saves his credit by Craft and Cunning, as most of the old Oracles, and our Astrologers, who utter their Predictions in ambiguous Expressions, which are capable of a double Sense and Construction: If things happen as you understood their words, they have got Credit without any reason for it; and if things fall out otherwise than you understood them, they can tell you, You were mistaken in their meaning, and they meant as it hath hapned. 'Tis true also, That when men will not hearken to the Truth of GOD, he may give them up to Delusion, and may suffer a Deceiver to hit on a Truth, to make way for the belief of a Lye, as a very just Punishment of an unreasonable Infidelity. But they only, whose Knowledg of Things Future, they p. 56themselves confess'd to be of GOD, and not acquired by Human Art, and whose design it was, to draw men off from Idolatry, and every evil thing, to the Worship and Service of the True and Living God; have constantly, and without failing, foretold things truly; and the Event hath always verified their Predictions. And who but GOD alone, who governs and disposeth of all things according to his own Eternal Decree and Council, could make them so knowing? In the Holy Scriptures we have many such Prophecies; As concerning the Carrying of the Iews Captive into Babylon by Nebuchadnezzar; their Restoration to their own Countrey by Cyrus: The Succession of the Four Famous Monarchies in Daniel: The Coming of our Lord JESUS, and his Sufferings: The Final Destruction of the Temple, and of the whole Iewish Nation: And these things, with many more there foretold, have been undeniably fulfilled. And is not this a demonstration, that these mens Prophecies were GOD's own Word? Let them bring forth their strong reasons (saith GOD by his Prophet) and shew us what shall happen: Let them shew the former things what they be, that we may consider them; or declare us things for to come. Shew us the things that are to come hereafter, that we may know that ye are gods, Isa. XLI. 22, 23. p. 57Tell ye, and bring them near, let them take counsel together. Who hath told it from that time? Have not I the LORD? And there is no GOD else besides me, Isa. XLV. 21. I am GOD, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My Counsel shall stand, and I will do all my pleasure, Isa. XLVI. 10, 11.