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

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

p. 1091. Where all things visibly are in a most wise order, there must needs be VVisdom; and where all things do constantly continue in the same wise order of VVorking, there must be Power. And where such ample and excellent provision is made for the preservation of all things, and for our welfare especially; there must needs be Goodness: VVhere then is all this Power and VVisdom, and Goodness lodg'd? Things are, things act, things are exceeding useful and good; things have for some Thousands p. 110of Years continued, or succeeded one another in a constant order and usefulness one to another. Have they then all this originally in and of themselves? Or is there some Almighty, most VVise, and good Being over them; which at first made, and put them into this order, and still upholds them in it?

2. Where there appears nothing at all of Understanding and Reason, it cannot be imagined, what either Power, VVisdom or Goodness there can be, to make, order, and govern things, and uphold them all, in that regular and useful way of working wherein we see them. And 'tis undeniable that there are abundance of things, which thus work very regularly and constantly, wherein there doth not appear any thing at all of Reason or Understanding. Only Mankind, of all the things that we are acquainted with, hath Reason. He therefore only can be thought capable of Wisdom, and VVisdom is absolutely necessary for the making and ordering of such a World of things. Yet, alas, how far doth such a Work as that exceed the wisdom of Men? And if it exceeds the wisdom of Men, how much more doth it exceed the Power of all other things which want VVisdom? For such a work, there must be some VVisdom and Power, Infinitely exceeding those of Man, or of any other thing that we are here acquainted p. 111with. And therefore we must seek these in some superior Being.

3. Either there must be something unmade, and which made other things; or some of these things which now are, and are well known not to have bee… always, but to have had a beginning, beg… to be of themselves without a Maker; or were made by a Maker, which was also made, and had a beginning. That nothing could begin to be of it self without a Maker, is very plain; for before it began to be, it was not; and what was not, could have no power; and therefore could not begin to be of it self. Whatever therefore had a beginning, had it from another, which could make it to be. And if that other had a beginning too, the same may be said of it, that it had it from another, and so we must go on of necessity, till we find something which had no beginning; but was unmade, and gave beginning to the first thing that ever begun to be. If then, it was any of these visible things, which was unmade, and without be…inning; in all reason, we must think it to be that which appears the most noble and excellent, which hath Reason and Wisdom; and this, as far as we can judge of things, must be Man, for whose use and benefit, all things visible seem to be made. If therefore Man, excelling all visible things in perfection of Nature, be not of himself, without p. 112beginning, neither made any one thing in Nature serving to his use; how can we imagine this of any other visible thing? It cannot be thought, without the greatest folly imaginable, that Man was made by any of these visible things, which are so much inferior to him in Perfection of Nature; and which seem to be of no use at all, if not made for him. But we Men are very sure, that we are so far from being able to make any of these things, that with all our search and study, we cannot understand the Natures of them.

4. And we are altogether as sure, that we are not of our selves without beginning, as we are, that we made not one thing in Nature. It is but a very little while since any of us now living came into this World, and it will be but a very little while more, before we must go out of it again. We knew not how we came hither when we came, and we know as little how we shall go hence; and we have but a little power over our selves whilst we stay here. There was a time, not long since, when we had not one of the powers and faculties which now we have, and when we were nothing at all of that which we now perceive our selves to be. We are therefore as sure, as that we are at all, that we had both our being, and all that is now in us, from some other; who must needs therefore be of far p. 113greater power and wisdom than we are of. Our Parents were indeed the Instruments of our being; but it is as true, that they were no more but Instruments of it. For they, and their Parents before them, and all Parents that ever were, could but say of themselves; and their coming into the World, the very same things that we now say of our selves. It was never in the power of any Parents yet, to make their Children what they pleas'd; no more than it is in the power of a Pencil in the hand of a Painter, to chuse what kind of Picture it shall make; or indeed whether it shall make any Picture at all. No Parents could ever assure themselves that they should have Children. Neither knew they how they were form'd in the Womb; the fashioning and setting together of the Parts, and putting life into them, being things infinitely exceeding their power and skill, were therefore no part of their care. They knew not whether any thing should be conceived; or being conceived, should ever be brought forth; or what it should be, Male or Female, perfect or imperfect▪ a Man or a Monster, wise or foolish, alive or dead: no more than the Husbandman that casts his Corn into the Furrows, takes care how to form its Roots or Blade, or knows how it grows, or what it will prove at last. And now that we are, and live, we find our p. 114selves in the power, and at the desposal of another. We cannot bring to pass what we will; we cannot accomplish our own Designs and Purposes as we would. We cannot preserve to our selves our present Possessions. We cannot get what we would have, nor rid our selves of what we would not have. We cannot make the Sun to shine on us, nor the Wind to blow upon us, nor the Rain to fall, where and when we would have it; nor our Corn and Grass to grow, nor our Cattel to inceease, nor our Food, when we have it, to nourish us. We cannot keep our Bodies from sickness, lameness, pains and decays; or make that part of them straight which is crooked, or beautiful which is deformed. We cannot keep out our fears, nor quiet our thoughts, nor prevent casualties, nor prolong life, nor keep away death and corruption. What then can we rationally think of our selves, but that we are the work, and in the Power, and under the Government of One who is infinite in Wisdom, Power and Goodness, who made, preserves, and disposeth of us, and of all things, as it pleaseth him. And who is that, but God? He that created the Heavens, and stretched them out; He that spread forth the Earth, and that which cometh out of it; He that giveth breath unto the people upon it, and spirit to them that walk therein, Isa. XLII. V.

p. 1155. It is certainly known, How we men come into the World by generation successively one after another. One generation passeth away, and another generation cometh, but the earth abideth for ever, Eccl. I. 4. Is it now possible for any one to conceive, that among all the Generations of men that have been, there was no first Man or Men, at whom these Generations of men first began? If there was any first man, as no man can conceive but there was; had he a beginning? or had he no beginning? If he had a beginning, whence had he it? He could not give it himself, as we have before seen. No other man could give it him, for he was the first. Did he then spring as a Plant out of the Earth? '…is too ridiculous a Conceit to come into a rational man's head. How then should he have his beginning, but from GOD? Will any say, he had no beginning? Then he must say he was eternal, and had eternally his being, and all his powers, in, and of himself; and if so, how came he to die, and be no more? He who had eternally being and life in himself, would he, nay, could he chuse not to be, or to die, and to leave behind him Children of so little power, and of so short a life, and not so much as the least notice among them, that they had such a Father? Will any think it reasonable to say, That there was no first man? This only remains to be said by him, who p. 116would not have a GOD. But this is that which none but a fool can think reasonable Men of sense and reason have ever accounted it most absurd to talk of an infinite succession of things one after another, without beginning; of a number of things, wherein there is no first thing; or which had no beginning. At this rate, an infinite number of Generations are long ago past, and an infinite number is the greatest number; if there can be such a thing. And yet there have been more Generations since that infinite number of them was past, and there may be more still, and so there is something greater than, infinite, and a number greater than the greatest. No wise man did ever pretend to understand how such a thing could possibly be, and so it must pass among the ravings of a doting fool. Men who are wont to talk so, as that they would be understood, or can understand themselves, will say, That of that great number, or those many Generations of men, which have been in the World, there must necessarily have been some first man, or men, and that he or they that were first, could never have been at all, or had any power to propagate others, without a Maker. And the very same must we say of the whole world of things which are within our view. What use can we think the World serves for, but for the use of those living p. 117Creatures which are in it, and more especially of Man? For what use is a House, but for that of the Inhabitants? And it were no less absurd to think that the Heavens and the Earth made Men, and other living Creatures; than it is to think, that the House made the Inhabitants that dwell in it. And then if the Inhabitants know and confess that they made not the House, as no body but a Fool will think that the House made them: so any but a Fool will say, some other made the House. As then every House is built by some man, so he that built all things, is GOD, Heb. III. 4.

Thus all things, both without us, and within us, do naturally lead us to the acknowledgment of a GOD, if we will but make use of our Reason; and if we will not, that's it which makes us fools. GOD hath not left himself without witness, in that he doth good, and giveth us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, Acts XIV. 17. And we may easily perceive, if we will think of any thing, that He is not far from every one of us, for in him we live, and move, and have our being: for we are his off-spring, as the Heathen Poets could tell us, Acts XVII. 27, 28. But if any one continue so foolish as not to confess this, 'tis fit he should be sent to School to the Beasts: as Iob XII. 7, 8, &c. Ask the beasts p. 118and they shall teach thee; and the fowle of the air, and they shall tell thee; the fishes of the sea shall declare unto thee; who knoweth not all those, that the hand of the LORD hath wrought this, in whose hand is the soul of every living thing, and the breath of mankind?

2. And yet besides the works of Creation, and of ordinary Providence, it cannot be denied, but there are works of an extraordinary Providence to be observed, whereby GOD doth yet further discover himself unto us.

'Tis certain, that things do ordinarily keep one natural constant course and order, and vary not from it. As GOD commanded, and they were created; so he hath established them for ever and ever; he hath made a decree which shall not pass, Psal. CXLVIII. 5, 6. They continue this day according to his ordinance, Psal. CXIX. 91. Now as the constant orderly, course of all things in nature, shews that there is an Infinite Wisdom and Power, that put them into this order, and fixed them in this course, keeping and continuing them ordinarily in it: So when sometimes, and upon very remarkable occasions, this ordinary course of Nature is changed, and things are done above the power, and quite contrary to the course of Nature: and moreover, when the wisest counsels, and most hopeful endeavours, and the most likely means, such as rarely fail, p. 119and in all appearance and reason should succeed well; are all on a sudden blasted, and quite disappointed; and not only so, but produce the quite contrary to that for which they were design'd; and all this by reason of some invisible power which no …an can discern, or by such weak opposition, as none could imagine likely to prevail: What can we think less, but that there is an over-ruling Providence of GOD, who alway holds the Rains in his own hands, and doth whatsoever he will both in Heaven and in Earth?

It is easie to observe, that when Wickedness is grown up to a very extraordinary heighth in a Nation or Kingdom; though that Nation abounds in Policy, and Strength, and in all things that seem to promise success, and persuade to security; yet all on a sudden, when there seems least cause of fear, by some extraordinary unlook'd for Judgment, it is brought to utter ruine and destruction. And on the other hand, When a good and religious People are oppress'd by Tyrants, and assaulted by most potent Enemies, and hemm'd in on all sides with seemingly inevitable dangers, so as they sink into despair, and look for nothing but being swallow'd up of those who hate them: all on a sudden, when they could see no reason to hope for any such thing, the threatning Cloud flies over them, and rains p. 120down vengeance on their Enemies; and the Sun shines forth on them brighter than ever. Who can conclude less, than that the hand of GOD is in all this? Now both Histories and Experience have furnished us with Examples of such thi…gs as these: and he must be of a very obstinate humour that is not convinced by them. How easie especially is it to observe in the sacred History of the Bible, GOD's wonderful and extraordinary both Iudgments and Mercies, both towards whole Nations, and also private Persons and Families? Enough there is of this kind to assure us, That 'tis GOD that changeth the times and the seasons, who removeth Kings, and setteth up Kings, Dan. II. 21. That against him there is no wisdom, nor understanding, nor counsel, Prov. XXI. 30. That he turneth rivers into a wilderness, and water-springs into a dry ground; a fruitful land into barrenness, for the wickedness of them that dwell therein. He turneth the wilderness into a standing water, and dry ground into water-springs, and there he maketh the hungry to dwell, that they may prepare a City for habitation, Psal. CVII. 33, &c.

He brought in a flood upon the world of the ungodly …nd saved Noah the preacher of righteousness. He turned the Cities of Sodom and Gomorrah into ashes, and deliver'd just Lot, p. 1212 Pet. II. 5, 6, 7. He shew'd his signs and his wonders in the land of Egypt, and brought forth his people, Psal. CV. 27. He led them through the depths of the sea, and drowned their enemies. The earth open'd and swallow'd Dathan, and covered the Congregation of Abiram. A fire was kindled in their company, the flame burnt up the wicked. Psal. CVI. 9, &c. The Sun stood still, and the Moon staid, until the people had avenged themselves upon their enemies. The Sun stood still in the midst of heaven, and hasted not to go down about a whole day, Josh. X. 13. The Walls of the City Ierico fell down when at Ioshuah's command the People shouted, Iosh. VI. 20. The Angel of the LORD went out, and smote in the Camp of the Assyrians an hundred, fourscore and five thousand, 2 Kings 19. 35. What should I say more, but as the Apostle, Heb. XI. 32. The time would fail me, to tell of Gideon, and of Barak, and of Sampson, and of Iephtha, of David also, and Samuel, and of the Prophets. Who through faith subdued kingdoms, obtained promises, stopp'd the mouths of Lions, quenched the violence of fire, escaped the edge of the sword; out of weakness were made strong, waxed valiant in fight, turn'd to flight the Armies of the Aliens. In a word, The LORD is known by the judgment which he executeth; the wicked is snared in the work of his own hands, Psal. IX. 16. So that a man shall p. 122say, Verily there is a reward for the righteous, verily he is a GOD that judgeth in the earth, Psal. LVIII. 11.

And now after all this, I hope, it is abundantly manifest, that the Atheist, being confident that there is no GOD, makes himself confident in a matter wherein all the reason in the world is against him, and against all the Evidences that can be given of what he denies, how true soever it be.

It cannot therefore be thought needful any otherwise than thus, to shew that he hath no reason at all for his confidence. For when all reason appears against one's Opinion, 'tis most certain there can be no reason for it. All that he can say for himself is but this, That there appear to him some Difficulties in the Belief of a GOD, which he cannot conquer. And doth he not meet with as many, and as unconquerable difficulties in the denying of a GOD? If he do not, 'tis only because he hath no mind to see them; for I am sure all the wisest men have met with such. But if it be (as the Atheist pretends) more difficult to believe that there is a GOD, than to believe there is none, or than barely not to believe there is; how comes it to pass, that the generality of mankind hath always believ'd it? How is it, that nothing seems more natural and easie to most men, than to believe p. 123it; and nothing more hard and against Nature, than to conceive how it should be otherwise? Why hath no Atheist, by propounding and demonstrating these Difficulties, been able hitherto to dissuade any considerable number of men from believing this? Can the Atheist give any rational account how this world could be as it is, or how he himself came to be what he is, if there be no GOD? If he can, why hath he not, in so many Ages of the world, let men see that he can? Why have so few receiv'd any satisfaction from what he hath said to that purpose? Surely it must be, because men find many more Difficulties in believing that he speaks reason, or in perceiving that he gives any reasonable account of things without a GOD, than they d… in believing that there is a GOD. He hath sometimes one thing to say, and sometimes another, as his Invention serves him. Sometimes the World may have been Eternally, without any Beginning; and sometimes there may have been Eternal Matter, which form'd it self he knows not how, into that variety of things, which we now see. Sometimes there may have been eternally an infinite multitude of small Atomes or Motes, dancing to and fro, till at last they hit and jumble by chance, into so many Bodies as the World now contains. And with such like Imaginations, as these, he p. 124labours to confound men's Thoughts, and to divert them from listning to that rational and satisfactory account, which the Holy Scripture hath given us, of the Original of all things. But as these Atheistical Wits, have never been able to satisfie one another, so as that they could come to agree in the same Principles; but have been at an irreconcileable difference, and an endless dispute amongst themselves; not so much about what certainly was, as about what possibly might have been: So neither have any of them been able to convince any considerable numbers of men, no not of those who know nothing of the Scripture, to think that the World could have been any of those ways they dream of, without a GOD. And why so? But because men have ever thought it more difficult, to be of any of their opinions, than to believe that there is a GOD. If the Atheist could but perswade men that he had reason on his side, it would be very easie for him to draw them all over to his opinion; for their lusts are all on his side already. But till Lust have so totally prevail'd over men, as quite to unman them, and put out the eye of Reason; the Atheist's folly is so visible, that the …alfblind eye of the natural man cannot but see it.

It's very hard (saith the Atheist) for a man to comprehend in his mind an etern…l infinite Being, such as GOD is said to be; and p. 125how should a man believe what he cannot comprehend by his Understanding? And indeed most true it is, that what is eternal and infinite, no humane Understanding can fully and perfectly comprehend. To understand a thing fully and perfectly in all things belonging to it, is to suppose it to have certain Bounds or Limits of essence and perfection, which if it had, it were not Eternal and Infinite. And true it is, That GOD is a Being of an unlimited and boundless Nature and Excellency, and therefore cannot be fully, or in all things, understood by man. But this is so far from making it uneasy to believe that there is a GOD, that we cannot, when we consider things well, but believe it. We therefore believe that there is a GOD, because, when we consider how many things there be in the World, and how many, and even unsearchable by us, are the excellencies and perfections of every thing in its kind, we cannot fee how these things could be without a Being incomprehensible and infinitely excellent and perfect, whence all Being and Perfection must be derived. Tho' therefore man, who is of a finite and limited Understanding, cannot fully comprehend the Eternity and Infiniteness of GOD, or throughly understand the infinite Nature and Perfection of GOD; yet may he understand and believe, that there is a Being which is eternal p. 126and infinite; that is to say, a GOD. And it is so easy to conceive that there is such a Being, that it is not possible to conceive how there should be none such. We are very sure, that we our selves, and other things, have a being; and yet we cannot fully comprehend, or throughly understand the excellencies and perfections of our own Nature, or of the nature of any thing else, how small and inconsiderable soever it be. It cannot therefore be hard for us to believe that there is something incomprehensible by us, or which we cannot throughly in all things understand. And so easie is it for us to apprehend that there is some eternal Being, that we cannot conceive how there could be any thing at all without it. We cannot with any satisfaction to our selves, suppose, that once there was nothing at all. For were it so, that once there had been nothing at all; it must needs follow, That there never could have been any thing at all: If there once was nothing, whence should any thing have come? There was in nothing no power, nor disposition to any thing: Nothing of which any thing should spring, Nothing to make, or give a being to any thing: Nothing is nothing, and nothing can do nothing: But now there are many things. Had they a beginning, or had they none? If they had no beginning, we have found many Eternal Beings, whilst p. 127we think it hard to believe there should be one. If they had a beginning, then (as hath been said), they had it of themselves, or from some other. They had it not of themselves, for before they began to be, they were not; and what is not, can do nothing. They must have it therefore from some other, and that other must be before them; and must be Eternal without beginning.

The Sum of all that hath been said, is this: The Atheist being confident that there is no GOD, is confident in a matter whereof he can have no reason to be confident, and whereof he cannot pretend to have the least measure of Assurance. He is confident without any reason or degree of Assurance, where his confidence is the most dangerous thing that can be to himself, and the most mischievous thing that can be to the whole World. He chooseth to follow a groundless Opinion wherein there is no safety to himself, and whence there can arise no good, but very much hurt to the World, rather than a probable Opinion at least, which it is certainly safe for him to follow; and which can do no hurt, but much good to all Mankind. In denying that there is a GOD, he must grant that all the happiness of the World depends upon a Lie, and that the World would be undone by the knowledg p. 128of the Truth. He is confident, where all the reason of the World is against his confidence. He is confident there is no GOD, tho he have all the evidences of a GOD that can be given of him, if there be one. GOD hath spoken unto men, so as GOD can be supposed to speak unto them, if h… be; GOD hath appear'd and shew'd himself to men, so, as if there be a GOD, any one can conceive that he should shew himself. The Atheist finds the whole World of Mankind consenting that there is a GOD; and he finds the tokens of Infinite Power, and Wisdom, and Goodness, in all the works of Creation and Providence, both common and extraordinary: He cannot give any rational account at all of any of these things, without the belief of a GOD; and finally, he finds no such difficulties in believing there is a GOD, but he finds many more, and greater, in conceiving how things should be, as they are, without a GOD. Seeing, as hath been shewn, this is plainly the case; let all men of common sense now judge, whether he who makes himself confident that there is no GOD, be not past all dispute, a very Fool.

But now in vain, have we all this while been considering the Atheists Folly, if we our selves resolve to be as much or greater Fools than he. And certainly, if it be (as it hath p. 129been proved) a very foolish thing to think that there is no GOD; it cannot be less foolish to live without any regard of GOD, as too many amongst us seem to do; who behave themselves so in the World, as if GOD had nothing to do with them, or they with him; or as tho it were all one to them, whether there be a GOD or no. If there be a GOD, and if none but Fools deny this, then are we to consider that these things do necessarily follow.

1. Every one that is wise, doth take all possible care to confirm himself in so stedfast a belief of GOD, that nothing may be able to make him doubt of it. Take heed, therefore, Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living GOD, Heb. III. 12. The fear of the LORD that is Wisdom, Job XXVIII. 28. If there be a GOD, it must needs be the greatest piece of Wisdom that man is capable of, to behave himself Religiously towards GOD; but this he can never do without firmly believing that there is a GOD; this belief being the first and fundamental point in Religion. He that cometh to GOD, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. XI. 6. Therefore

In the first place, let no one think himself excusable if he be not throughly convinced p. 130that there is a GOD. For no man living that hath the right use of Reason, can be ignorant of this, and be held Guiltless. GOD hath so many ways manifested himself unto us, that the blindest Heathen cannot say, that he hath not had means enough of knowing that He is. And if a Heathen can have no excuse for his being ignorant of this, who hath but at most one half of the means of Knowledg which every the most unlearned Christian hath, how should any ignorant Christian be excused! Tho it be therefore too common a thing to hear both Men and Women among us, who both are of considerable Age, and also Understanding, and wise enough for the business of their worldly Callings, excusing their ignorance of GOD, by their want of Learning; yet in truth they can have no excuse at all for this ignorance. It is their negligence, and sloth, and unwillingness to learn, that keeps them ignorant; and for these, there can be no excuse. Can any one live in a Christian Church, and not have heard enough, if he would have minded it, (tho he cannot read) to convince him That there is a GOD whom he is bound to serve? Nay, can any one live in the World, and not see enough every where to teach him this first and fundamental Truth? He that cannot read GOD's word, may yet (if he live in a Christian Church), hear it, and p. 131GOD himself speaking to him in it. And he that lives abroad in the World, tho he cannot see GOD himself, yet he may every where see his Works; and in them, all the Being, the Power, the Wisdom, and the Goodness of GOD. Nay, if he can but eat and drink, he may know there is a GOD that feeds him; for he knows very well, that it is not in his own power, nor of any other creature, to provide his food for him, or to enable him to receive good by his food. Yet more; No man, how unlearned so ever he be, can think seriously of himself, and consider what he is, or how he lives, but he may easily discover a GOD that made him to be what he is, and preserves him in being and life. How inexcusable then must every one be, for not learning that which every thing teacheth him; and which he cannot but learn, when he doth but consider, that he himself is something!

In the next place, Let none of us think it a needless thing, very often, and seriously to consider that there is a GOD. If we do not much consider it, it will be but a vain thing for us to know it. We should so lose the benefit of GOD's manifesting himself so fully and so variously to us. Consideration must make our knowledg useful to us. If there be a GOD, it is certain that we depend wholly p. 132upon him, and must needs owe a duty to him. Yet tho we may know there is a GOD, if we keep it not in mind, and think but little of it, our Knowledg can have little influence on our life and behaviour; but we shall demean our selves as carelesly, and be every whit as secure and unconcern'd how we live, as tho we had never heard, or thought of any such thing as a GOD. Yea, not to consider, and have this much in our thoughts, seems to be more inexcusable in us, than not to know it at all. As he who knows his LORD's Will, and doth it not, deserves to be beaten with more stripes, than he that doth not his Will, merely because he knows it not, Luke XII. 47. So he that considereth not much, that there is a GOD, when he knows it; seems more blameworthy, than he who doth not know it, and therefore cannot consider it. Both are faulty, and can have nothing at all to plead for themselves; but he that knows, and considers not, seems to be more faulty; and a great deal more may be pleaded against him. The one is ignorant of GOD, when he might know him; the other sets light by GOD, when he knows him. The one not knowing GOD, knows not how much he deserves his Thoughts; the other tho he knows him, yet carries himself so towards him, as if he thought him not worthy to be thought upon. p. 133He likes not to retain GOD in his knowledg, as 'tis said of some, Rom. I. 28.

As then, if there be a GOD, 'tis altogether necessary that we should know and believe it; that so we understand how much it concerns us not to live as we list, having one over us to whom we must be accountable, even for every idle word, Mat. XII. 36. So when we know this, 'tis altogether as necessary we should much consider and think of it, that we may walk worthy of GOD unto all pleasing, Col. I. 10. and not wilfully or giddily run upon our own destruction, by disregarding him. It will be a very terrible thing to the ignorant person at the last day, to meet with a GOD of whom he never knew; and then to reflect thus upon himself, Had I been any thing but a Fool, I might have known this GOD to my eternal Comfort, whom now I find to my everlasting Confusion! And it will be more terrible at that day, for the unconsidering person to find a GOD armed with vengeance against all that contemn'd, him: And then to reflect on his own folly, saying, What a Mad-man was I, who knew there was a GOD, and did not think him worth a few serious Thoughts, when by little serious consideration, I might have prevented this confounding sight, and my own eternal destruction now come upon me through my heedlesness! As we therefore desire that we may never p. 134feel the wrath of GOD, let us now entertain often and serious thoughts of him.

To this purpose, lastly, Let us be very constant in the use of all the means which GOD hath given us, to confirm and establish us in this belief, and lively sense of GOD; and take heed (as we love our Souls) how we give ear to any thing which may weaken this belief, or make us doubt of the being of a GOD. We have all the reason in the World to be very careful of this, Because (as we have seen, If it be a truth that there is a GOD, nothing can be more necessary, either to prevent our Misery, or to promote our Happiness, than a firm belief of it; and tho it were false (as it cannot be) yet would it do a great deal of good, and no hurt at all. Let us labour then to be well grounded and setled in this belief; and to this end, let us well weigh, and consider all those many reasons, which we have above taken notice of, to perswade us to it. Especially, let us diligently attend to GOD's word, and observe his works. The reason why many men, either so weakly believe that there is a GOD, or so little and slightly think of it; is, because either their Lusts, or their worldly Business, or else Vanities, hold their thoughts so continually imploy'd about them, that they will not allow themselves time, nor be at the pains to consider those notable p. 135evidences which GOD hath given of himself. He that shuts his Eyes, and stops his Ears; when he should read or hear GOD speaking to him; or when he should observe the wonderful works of Creation and Providence; it is not strange if he never come to have a rational and firm belief of GOD. Therefore if we would (as it highly concerns us) be unmovably rooted in this Belief, we must observe these Rules.

1. Let us be sure to keep our Reason and Understanding, which GOD has given us, as we are Men, constantly awake. Let the Eye of the Soul be kept open, that it may be ready to see GOD, whensoever, and howsoever, he shews himself. What's the most rational Discourse to a sleeping man! He neither hears it, nor considers it, and therefore is he no wiser for it. What's Light and Beauty to a man that always winks? He sees them not, and so knows no more of them, than it they were not to be seen. This Truth, That there is a GOD, is as visible to the Understanding, as Colours are to the Eye, but neither are visible to one that is not awake. Let us consider, that the best things must certainly be the best worth our seeing and knowing; and nothing can be better than GOD, who is the Fountain of all Goodness. Nothing is so carefully p. 136to be regarded as that, without the knowledg whereof, we eternally perish, and such is GOD. Hath man Understanding and Reason for no use? Or is he to use them about every thing of least concernment; and not about that which above all things in the World, he is mostly concern'd to Understand? If there be a GOD, we must all of us be either Happy or Miserable for ever, accordingly as we Regard and Honour him, or Neglect and Dishonour him: And can there be any thing, the Knowledg whereof doth more concern us? And yet is it thus with too many of us, that whilst our Understanding and Reason are very intent upon other things, and never grow weary of considering them, and inquiring after them, they are wholly asleep as to GOD, and never imploy'd about him, as if to think of Him were not any part of our business. O why should we be any longer such Fools, as to suffer the Business and Vanities of this World, which passeth away, and the lusts thereof, or the Pleasures of sin which are but for a moment, so to bewitch us, that we can never be awake to GOD! Seeing that about Him we are most of all concern'd, that our Souls attain to the most rational and full satisfaction, let our Reason be busied about him, above all things, that so we may be able both to live and die like men.

p. 1372. Let us exercise our Reason in considering those things, especially, which are most proper and apt to beget in us the most clear and lively sense of GOD. For as GOD hath appointed proper means and helps for the attaining to all those ends which he would have us to pursue: So hath it pleased him to ordain certain means, by the use whereof we may soonest and most perfectly come to the knowledg and belief of Himself. Such are his Word and his Works, both of Creation and Providence▪ which are therefore to be very diligently studied and meditated upon. We must very frequently read and hear his Word; and when we read or hear it, we must be very attentive to it, and take heed how we do it in a regardless and formal manner, or as a customary Task only, which we have set our selves to do; as tho the reading or the hearing of it, were our only or principal Business. Our work is to think and consider well of all that we read and hear, that we may be perfectly inform'd, and throughly convinced, and heartily affected with the matters which are therein commended, either to our Belief or Practice. In vain shall we either read or hear GOD's word, if we do not labour to see and hear GOD himself speaking to us, and discovering Himself and his Will unto us therein. To read in the Bible so many Chapters a p. 138Day, or to hear so many Sermons a Week, is an Employment to as little purpose as the reading or hearing any common History, if we make it not our end to come better acquainted with GOD, and to be instructed in our Duty of Honouring and Serving him. And thus is it also in our seeing, and observing and making use of the many and wonderful works of GOD: Whilst we endeavour only to serve our selves of them, and not to discern GOD in them, we improve nothing in our Knowledg of GOD by them. How many of us busie our selves daily abroad in the Field, or at Home in the Garden, and what wonders of GOD's Power and Wisdom and Goodness have we there constantly before our Eyes! and yet we profit no more in the knowledg of GOD by what we see, than the Beasts themselves. How many of us are very busie in studying and observing the courses of the Stars, and in searching in the secrets of Nature; and yet never have it once in their Thoughts to learn any thing of GOD by all his wondrous Works! If we would strengthen our belief of GOD, and make any proficiency in the knowledg of him, we must design this, and exercise our Reason in every thing to that end; and labour to tast and see how good and gracious, how wise and powerful GOD shews himself in every thing we meet with. There p. 139is not the most unlearned person in the World, but if he will give diligent heed to what he hears of GOD, though he connot read, and to what he sees of GOD, though he cannot see GOD himself; he may find enough to confirm him in the belief of GOD, and instruct him very far in the Nature of GOD, even past all doubting. Especially,

3. If in the next place, he by serious Prayer call upon GOD to open his Eyes that they may see, and his Ears that they may hear, and his Heart that it may understand the things which he hath made necessary for him to believe and know. Let us therefore in good earnest beg of GOD himself, that he would shew and declare himself more clearly and convincingly to us in all the means of Knowledg and Understanding. No man can have a hearty desire to find GOD, but he may assure himself that GOD upon his hearty request will shew himself unto him. If thou seek the LORD thy GOD, thou shalt find him; if thou seek him with all thy Heart, and and with all thy Soul, Deut. IV. 29. God looketh down from Heaven to see if there be any that understand and seek after GOD, Psal. XIV.

2. But alas! The wicked through the pride of his countenance will not seek after GOD; p. 140GOD is not in all his thoughts Psal. X. 4. If men had rather be without a GOD, than have one; if men be unwilling and afraid to find GOD, lest they should (as certainly they must) find in GOD a LORD and Master, whom they are bound to serve and obey; what wonder is it if GOD withdraw and hide himself from them that love him not? Why should he not depart out of sight, when he is but an eye-sore to them? Why should he not leave all those to the Tyranny of their own Lusts, who desire not to have him reign over them? What reason can be given, why GOD should afford them any longer eyes to see withal, who above all things cannot endure to see him? Or why should he not suffer Satan to blind their Minds, that they may never again be able to see that Light which they cannot love? If we would know GOD, let us shew by our earnest Prayers, that we long to know him.

Let us never have an Ear open to any one, whatsoever he be, that calls in question the being of GOD, or would bring us to doubt of it. But on the contrary, let us resolutely stop our Ears, and refuse to hearken to the Atheistical Discourses of prophane and wicked Persons, of what Rank, Note, or Esteem soever they may be in the World. Let no p. 141one perswade us to think it either unreasonable or unmannerly, thus to behave our selves towards men of this temper. They may call us obstinate and sullen in refusing to hear Reason, and uncivil and clownish in turning away from our Betters. But how eminent soever, either for Learning or Honour any one may be, who would entertain us with such discourses, as tend to draw us off from believing a GOD; it cannot be neither Obstinacy nor Incivility, not so much as to take notice of what he saith.

It cannot be thought unreasonable, or an obstinate Stubbornness, not at all to hearken to any man's Discourse, which we are well assured before-hand can have no Reason in it. And we are sure before-hand, that whatever Reason may be pretended, (as none brags more of his being a Master of Reason, than the proud Atheist); yet no Reason at all can be given us, by any one for this opinion, That there is no GOD, or against our believing that there is one. And this is very plain, because as hath been said, no man can be in any degree sure that there is no GOD; and the belief that there is one, is at least probable, and certainly doth much good and no hurt. What Reason can there possibly be in a Discourse, perswading not to believe what can never be proved to be false; what it's very p. 142safe to believe, and the belief whereof doth the greatest good imaginable? Or again, What Reason can that Discourse have in it, which tends to perswade us to believe what no man can shew to be true; which it is so dangerous to believe, that a man hazards his Soul by it, and the belief whereof will certainly make the wide World too uneasy a place to live in? It cannot therefore be obstinacy or unreasonableness, never to hearken to any Discourse of which we know all this before-hand.

Neither can it be uncivil, or unmannerly, how great or eminent soever the person be that would entertain us with such Discourses, to turn away our ears from him. What incivility can it be, to seem rude to him, who is so rude to the whole World, as in effect to call all men Fools but himself? Yea, how can one be uncivil to that man, who declares himself the common Enemy of Mankind, and of all Civil Society and Government? How can one be unmannerly to him, whose Discourse tends to no better end, than to corrupt all good Manners, and to banish Virtue from among men? He that tells us there is no GOD; by telling us so, absolves and dischargeth us from all manner of duty, honour, or civil respect to himself as our better, or superior. For if there be no GOD, who made us to differ from one another, Who p. 143made him our superior, or us inferior to him? GOD did not, if he must be believed; for he tells us there is none. And Man could not without our consent, for who gave any man that Right over his Fellows? If he have got to be higher than any one else by Might or Cunning; nothing can hinder any one to climb, …never he can, as he has done; or to trample him under foot, instead of bowing the knee to him. Whoever then tempts us to Atheism, is soon answer'd if we please. We need do no more, but despise him. Or if we will be at any farther trouble with him, we need but ask him two or three Questions, and leave him to answer them to himself when he can.

1. When he tells us there is no GOD, and would have us believe it: before we do so, he cannot think it unreasonable we should ask him, How he knows it? If he can tell us this, and will not, he is too unkind to be thought a friendly Counsellor: and if he cannot, we have little cause to be fond of such a Teacher. Is it reason to believe one upon his word, that knows not that to be true which he teacheth? Is it wisdom to follow a Guide, who confesseth himself to be blind?

2. When he persuades us to believe there p. 144is no GOD, it cannot but be very fit to ask again, Is it safe so to do? Or, Is it unsafe to do otherwise? He cannot assure us, 'tis safe to believe there is no GOD, because he cannot make us know that there is none. And he must needs confess, 'tis not unsafe to believe there is a GOD, because it can do no hurt. Is it reasonable then to leave the safe way we are already in, that we may follow him into another, wherein he cannot promise us any safety at all?

3. If he would have us to believe there is no GOD, 'tis not unreasonable to ask him, Why would he have us to believe it? Or, What good will it do either him or us? If it will do neither any good, Why should he persuade us, or we be persuaded to an unprofitable thing? There is danger in it; and what reason is there to do what we know 'tis dangerous to do, till we see what good may come of it?

4. If he say, 'tis fit to believe it, merely because 'tis a truth; We must needs ask again, How doth he know 'tis a truth? But yet 'tis in vain to ask him this, because 'tis impossible for him to tell us how he knows it, or to know it. And therefore we have yet no reason to believe it is a truth, because he only p. 145calls it so, who doth not know that it is so. But suppose it were, I hope it may be fit to ask him again, Is he in good earnest, and would he indeed have us to belive it for a truth? If he be not willing we should believe it, why doth he tempt us to believe it? If he would indeed have us believe it, would he not also have us behave our selves as men of that belief? If not, to what purpose are we to believe it? If he would have us behave our selves as men that believe not a GOD, then may we do what we will, and can; we may rob his House, take his Money, defile his Wife, and cut his Throat. If he deny this, let us ask him, What is it that can make it unlawful for us to do any of these things? What should restrain men from doing any thing they can for their own advantage? This is all that the Atheist can gain by persuading men to be of his Opinion, That he lays himself at every man's mercy to deal as he will with him; and cannot say, That man sins, that knocks him on the head for his good advice.

2. If there be a GOD, every one that is VVise will not only think himself highly concern'd to believe it, but so to live and behave himself in the world, as may be most pleasing and acceptable to GOD. To what purpose can it be tobelieve that there is a GOD? or what good can this belief do us, if it do not engage p. 146us to live as men who are sensible that they have a GOD over them, whom they are concern'd to please in all things? Certainly if there be a GOD who made us and all things, He must needs be concern'd with us, and we with Him. And as we can expect no good thing but from Him, who is the Author and Disposer of all things; so neither can we hope to receive any good thing from him, if we do not our endeavour to please Him. Why should we thinkHe will bless us according to our desire, if we be not careful to serve and honour him according to his Will? That therefore we may reap the good and benefit of this so necessary a Belief, we are to consider well, what it is that we believe, and what duty that belief must needs bind upon us. That which we believe, is, That there is a GOD; and to be GOD, is to be the first Cause and Author, the Maker, Preserver, Lord, and Governour of the whole World, and all things therein; the Fountain of all Power, and Wisdom, and Goodness; and therefore the highest Power, the greatest Wisdom, and the chief Good. Now if GOD be all this, then it is very easy for every one to see certain duties lying upon us, as we are the creatures of GOD, which naturally arise from what we believe, even from this one point, That there is a GOD.

p. 1471. GOD being the first Cause, Author, and Maker of all things, He is the very Fountain and Original of all Being, and Life, Power, Wisdom and Goodness. All these are in him originally, as in the inexhaustible Spring and Fountain; and there can be nothing at all of any of these things in the World, but what is derived from him; neither can any of these be any longer in the world, than it pleaseth him. All this must needs be very plain to every Understanding. If then we will live as men who are sensible that there is a GOD by whom we live, and without whom nothing can have either life or being;

We must needs, First, have the highest and most honourable Thoughts of GOD, the greatest reverence and esteem for him, that can possibly be in the heart of man. We are not to conceive of him, as of one whose excellencies and vertues, tho' they exceed those of any other Being whatsoever, are yet contain'd within such or such bounds or limits, or are at such a degree, and no higher; but we are to think of him, as of one who in the Perfectictions of the Divine Nature, is infinitely above all the thoughts of Men and Angels; of incomprehensible Glory and Majesty, of boundless Power, Wisdom, and Goodness; such as is to be always admired and adored, but never to be fully seen or understood. We are however p. 148to labour every day to know more and more of him, that the more we know, the more we may admire, and love, and rejoyce, and even be ravish'd with those unconceivable excellencies, which to discern more clearly, will be our eternal happiness in Heaven. Our hearts therefore should be always fill'd with, and our mouths should sound forth the praises of GOD, every one singing with the holy Psalmist, Bless the LORD, O my soul, and all that is within me, bless his holy name, Psal. CIII. 1. Bless the LORD, O my soul. O LORD my GOD thou are very great, thou art clothed with honour and majesty, Psal. CIV. 1. While I live will I praise the LORD; I will sing praise unto my GOD, while I have any being, Psal. CXLVI. 2. Let every thing that hath breath, praise the LORD, Psal. CL. 6. Be thou exalted, O GOD, above the heavens, and thy glory above all the earth,. Psal. CVIII. 5. Blessed be thy glorious name, which is exalted above all blessing and praise, Neh. IX. 5.

Secondly, It must needs be our Duty to walk humbly before GOD, and to abase our selves in his Presence, whose eyes are continually open upon us. We must always bear in mind, that he is our GOD and Maker, and we are at best but the work of his Hands, and had never been any thing, had he not been p. 149pleas'd to give us a being. How wise, how rich, how great soever we now are, or seem to the eyes of men; we have it all, even as far as our very Being, of GOD's free gift; and he can whenever he pleaseth, deprive us of all again. He made all things of nothing, and therefore all things are nothing in comparison of him. What is the clay in the hand of the Potter, who can do with it what he will? And how much less than that is man in the hand of GOD? The Potter can form the clay into a new shape, or cast it away and trample on it; but he neither gave it a being, nor can take away it's being from it. But GOD gave us, and all things, our very being; look therefore how much nothing is less than all things, so much are the best of men less than GOD; we being all originally nothing. Say then with the Psalmist. LORD, what is man, that thou takest knowledg of him? Or the son of man, that thou makest account of him? Man is like to vanity, his days are as a shadow that passeth away, Psal. CXLIV. 3, 4. Behold even to the moon, and it shineth not; yea the stars are not pure in his sight. How much less man that is a worm, and the son of man which is a worm? Job XXV. 5, 6. All nations before him are as nothing, and they are counted to him, less than nothing, and vanity, Isa. XL. 17. Verily every man at his best p. 150state is altogether vanity, Psal. XXXIX. 5. And when ever GOD rebukes him, he makes his beauty to consume away like a moth, v. 11. Surely men of low degree are vanity, and men of high degree are a lie; to be laid in the balance, they are altogether lighter than vanity, Psalm LXII. 9. And shall such a thing as man be proud? Can man seem any thing in his own eyes, when he thinks upon GOD? Alas! what cannot he do with us, who with a word made all things of nothing? What can we do, either against him, or without him, without whom we cannot one moment continue in being?

2. If GOD be the Maker of us and of all things, then is it past all dispute, that both we, and all things, are His; and that we cannot have the least right to our selves, and therefore none to any thing else, but what he is pleased to allow us. Nothing could make him so absolute a right in and over us, to use and dispose us at pleasure, as this, That he made us of nothing. We therefore and all things are absolutely his own; and being so, 'tis his indisputable right, to order and dispose of every thing as it shall seem good to him, to place us where he will, give us what allowance he will, assign us what Condition he will, and put us to what Use and Service it pleaseth him. Know ye that the LORD he is GOD, p. 151it is he that bath made us, and not we our selves; we are his people, and the sheep of his pasture, Psal. C. 3.

Therefore, first, It must needs be our Duty most humbly to acknowledg GOD's absolute right in and to us, and all things, and in a due acknowledgment of the same, to yield up our selves, and all things most freely, and without any grudging, to be disposed of by him, according to his own Will and Pleasure. We must leave it wholly to GOD, to use his right as he pleaseth, and to do what he will with his own; knowing assuredly, that whatsoever he doth with us, or any other thing, he doth but what he may do, and can do us no wrong: Yea, he always doth what's best and fittest to be done, because he is of infinite Wisdom and Goodness. Whatever therefore is come to pass, or shall come to pass in the world; whatever hath befallen, or shall befal us, it is our duty to submit to it, and to set our hearts at rest about it; remembring that GOD is always doing, what best becomes him to do; and permitting to be done, what is most proper to be done. He doth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? Dan. IV. 35. What are we, that we should concern our selves any farther with p. 152GOD's Doings, whatever they be, than to admire his Wisdom in them? The posture of Soul wherein we should always be, as best becoming us, is that of a most humble and willing Resignation of our selves, and all our concerns unto his ordering; every one saying after our most blessed JESUS, Not as I will, but as thou wilt, Mat. XXVI. 39. and v. 42. Thy will be done.

Secondly, We are to account it our duty in all that we have or do, so to behave our selves, as becometh those who have nothing of their own, neither are their own, but must own both themselves, and all they have to be his, who made them. We must not therefore take to our selves any other Liberty in any thing, than what GOD gives us. We must not make so bold with his right, as to do what we have a mind to do with our selves or any thing else; but enquire first, what he gives us leave to do. GOD is pleased to allow us as much liberty in all things, as may do us good; and hath freely bestow'd his good Creatures upon us, so far as they may be serviceable to us in our serving of him. But as we have them of his gift, so hath he given them upon such terms and conditions as pleased him; and upon no other terms we are to aceount them ours. Together with them, he has given us Laws and Rules to be careful p. 153ly observed by us in the use of them. It were very absurd for us to think any thing so ours, that we may use it to GOD's Dishonour, or to hurt our selves or others with what we have. Our Meat we have for Nourishment, not for Gluttony; our Drink for Refreshment, not for Drunkenness; our Cloaths for a Decent and Warm covering, not for Pride: Our Wit, our Strength, our Wealth, and all things, to do good with, but not to help or incourage us to hurt any one. All things we possess are our Master's goods, and we our selves are his Servants. No man ought to say, I may do what I will with mine own; for nothing is so our own, as that we are sole or absolute Owners of it. As GOD is to be thank'd for the use and benefit of all, so is he also to be consulted and obey'd in the use of all. For the earth is the LORD's, and the fulness thereof; the world and they that dwell therein. Psalm XXIV. 1.

Thirdly, it must needs be our duty, not to repine or murmur, not to be fretful and impatient; but to be content and satisfied whatever comes to pass.

Do evil doers, and such as we think deserve worst at the hands of GOD, flourish and prosper; What's that to us? GOD is but doing his pleasure with his own. Have we p. 154not all, and more than is our due? And hath not he, whose own are all things, a right to distribute them as he pleaseth? Hath GOD given others any thing that was ours? And is it not of his free and undeserved Gift, that any thing is ours? Fret not thy self because of evil doers, neither be thou envious against the workers of iniquity, Psal. XXXVII. 1. Rest in the LORD, and wait patiently for him: fret not thy self because of him who prospereth in his way because of the man that bringeth wicked devices to pass, v. 7. But wait on the LORD, and keep his way, v. 34. What have we to do to murmur at GOD's disposing of his own?

Do we suffer evil things? Why should we not, if it seem good unto GOD? Are we not his? And may he not use his own as he will? What ever the evils be, or by whomsoever they are brought upon us, we are to submit with patience. No instrument could hurt us, if he did not permit it; and may he not permit what he will to be done to his own? Are we rob'd or spoyl'd, let us say, The LORD gave, and the LORD hath taken away, blessed be the name of the LORD, Job I. 21. It is the LORD, let him do what seemeth him good, 1 Sam. III. 18. Whatever befals us, let us say, Behold here I am, let him do to me as seemeth good unto him, 2 Sam. XV. 26. I was dumb, and opened not p. 155my mouth, because thou didst it, Psalm XXXIX. 9.

Is our present Condition scanty, uneasy, unpleasant, unsuitable to our minds? What are we, that we should think to chuse for our selves, this or that condition of life, which we think best; who are not our own, neither can chuse, whether we shall live or die? Is not our Condition, whatever it be, better than we deserve? And is it not of GOD's chusing for us? And is it not fit he should place his own Goods in his own House, where, and how, he pleaseth? Have we not all that we have right to have, when we have what it pleaseth GOD to give us? And are we not in the condition we should be in, when we are as it hath pleased GOD to dispose of us? Shall the clay say to him that fashioneth it, what makest thou? Isa. XLV. 9. Shall the thing formed, say unto him that formed it, Why hast thou made me thus? Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Rom. IX. 20, 21. Having food and raiment, let us be therewith content, 1 Tim. VI. 8. Yea, this is our duty, to learn, in whatsoever state we are, therewith to be content, Phil. IV. 10.

3. If there be a GOD, who made both p. 156us and all the world, then is he our LORD, and the Governour of all the world. As he alone by reason of his infinite Power, Wisdom and Goodness can be thought fit to rule the world, so can he not have a more absolute Soveraignty over it, or Right to govern it, than that which is founded in Propriety; nor any Propriety more sure and unquestionable, than that which ariseth from Creation or his making all things of nothing. Therefore The LORD hath prepared his throne in the heavens, and his kingdom ruleth over all, Psal. CIII. 19.

It is then our duty, to be subject to his Laws and Government in all things. To submit to his Providence, in ordering all the Affairs of the world; and to approve of all his wise Dispensations, whatever changes or alterations he makes in States or Kingdoms. To obey all his Laws, and apply our selves diligently to the learning of them, that we may frame our whole lives by them. It must needs concern us, to be in the fear of the LORD all the day long, Prov. XXIII. 17. To stand in awe, and not sin. Psal. IV. 4.

Again; If GOD, be our Governour, it must be our duty to trust to his Government, and rejoyce therein. For how can we be safer, p. 157or happier, than to be under the Government and Protection of infinite Power, Wisdom, and Goodness? The LORD reigneth, let the earth rejoice, let the multitude of the Isles be glad thereof, Psal. XCVII. 1. Let us be careful for nothing, Phil. IV. 6. Neither take thought for the morrow, Mat. VI. 34. but trust in the LORD and do good: so shall we dwell in the land, and verily we shall be fed, Psal. XXXVII. 3. The LORD will bless the righteous, with favour will he compass him as with ashield, Isa. V. 12.

4. If there be a GOD, who is the first Cause of all things, he must needs be the Fountain of all Blessedness, and the chief good; no good thing can be expected but from him alone, and all our happiness must consist in his favour and love. And therefore,

The whole desire of our Souls should be to continue in his favour, and to have his love. Nothing should be so much our study and endeavour, even all the days of our life, as how in all things to please him, and to do such things only as we know to be most acceptable to him.

Next, It must certainly be our duty to p. 158love GOD above all things; for 'tis most unnatural not to love that best, which is best in it self, and doth us most good. It is therefore our duty to love nothing more than GOD, nothing so much as GOD; nothing but in Subordination, or in Relation to him. That is, nothing but what GOD allows us to love, and so as for the love of GOD, we can any time be willing to part with it; nothing but what may help us the better to love GOD, and nothing that abates our love to GOD. We are to love GOD in all the things we love, because nothing hath any loveliness, but what is from GOD.

And because GOD is the chief good, we are to be content with GOD, whatever else we want; and whatever else we have, never to be satisfied with it, or to make account that we have any thing at all, whilst we can find no good ground to hope that GOD is our GOD, and that we are in his favour.

And Finally, Seeing GOD is the Author of all Goodness, we are on all occasions most humbly to address our selves to him in Prayer, for a supply of all our wants of what sort soever; and to return him our daily p. 159Praise and Thanks for every good thing we enjoy.

He that doth not thus behave himself towards GOD, is no better for believing that there is a GOD; neither, whatever he may pretend, shall he easily persuade any considering man, that he believes any such thing.

FINIS.