The Folly of Atheism Demonstrated, Text (2 of 3)

The Folly of Atheism Demonstrated · Text (2 of 3)

p. 573. This Word hath been deliver'd with Miracles to confirm it, which are the Works of Divine Power only. We know that it is not in the Power of Man, or of any thing else, but of the Great GOD of Nature, and LORD of the World, to alter any thing in the Course of Nature; to do things which exceed the Power of Natural Causes, or to make things act quite contrary to their Natures. When therefore we see such things done, we must acknowledg a Power above all Natural Power whereby they are done. Yet is it as certain as History and Observation can make it, that such things have been done, and by those very men from whom we have what we call the Word of GOD.

Indeed, all things in the World, from the greatest to the least, are truly wonderful to us; as being far above, not only our Skill to imitate, but also our Reason throughly to understand; yet we call not all things Miracles, p. 58Only such things as rarely happen, and not according to the ordinary course of Nature, are accounted Miracles. As when the Fire refuseth to burn those that are cast into it; when the Water divides it self, and stands up like two walls on each hand, to let men pass through it on dry ground; when the Sun stands still in Heaven, and doubles the length of the day; When men without any Medicinal Art or help, by a touch or a word only, either take away, or restore sight, hearing, health and strength; dispossess Devils, command Winds and Seas, take life from the living, and give life to the dead. These things above the power, and contrary to the course of Nature, are Miracles. And these, with others many, have been done. Not indeed every day, and ordinarily; for then would they have been disregarded as common things, and cease to be Wonders. Not secretly neither, nor in some close corners only; for then few could have witnessed, and fewer would have believed them. Neither yet were they done upon any slight or trivial occasion; for then would they have been look'd on only as Casualties and odd Chances. But they were done rarely, to encrease the wonder; yet openly, to gain belief; and upon special and weighty Occasions, that the Cause might be more noted. They who did them, own'd p. 59that it was GOD who extraordinarily enabled them, and that not for their sakes; but for his own Glory, and in confirmation of the truth of what he had sent them to teach. In a word, all was to make GOD known unto men, and to persuade men to seek their happiness in him. By such Works did GOD bear witness to his own Word. And every one but a Fool will say, Blessed be the LORD GOD of Israel, who only doth wondrous things, Psal. LXXII. 18. Thou art great, and dost wondrous things; thou art GOD alone, Psal. LXXXVI. 10. Understand ye brutish among the people, and ye fools, when will ye be wise? Psal. XCIV. 8. Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the LORD, Psal. CVII. 43.

3. The Success which the Doctrine contain'd in the holy SCRIPTURE hath had, has been such, as none but GOD alone could give it. If the Men, who wrote these Books we speak of, had not given great satisfaction to the World, that they spake from GOD; how came the Doctrine which they taught, to gain belief? How came it so to take root, and grow, and spread, as it hath undeniably done? Why have not its Enemies, the Wise-men of this World, after so much straining of their Wits, and using all their Art and p. 60Policy to that end, been yet able to convince men of its solly, vanity or falshood? Why have not all the Mighty Powers on Earth, bending their whole force against it, been able to suppress and stifle it? Whatever Stratagems the Devil or Man could invent, have been made use of to this purpose. Iews and Gentiles conspired together to crush it in the Egg. The Heathen raged, and the people imagined a vain thing. The Kings of the earth set themselves, and the Rulers took counsel together, against the LORD, and against his Anointed; saying, Let us break their bands asunder, and cast away their cords from us. As David prophesied of them, Psal. II. 1, 2, 3. The Kings of the Earth have persecuted this Religion with Fire and Sword. The Lusts of mens hearts rise up in open war against it continually. Yet hath it taken root and flourish'd; it has conquer'd, and made the most wonderful change imaginable in mens hearts and lives. This success it has had, not among a few simple ones, easily deceived; but among the most learned, and understanding, and judicious. And what can this be imputed to, but to the light and power of Divine Truth? Indeed by its own light men may easily see all things in it, which can be proper to commend it to all who think fit to be govern'd by Reason, as all but Fools do.

p. 61If it be said, That Idolatry is yet reigning over the greatest part of the World; and the foolish Religion of Mahomet hath had very wonderful Success, and hath triumph'd over, and quite extinguished Christianity in many places; so that the least part of the World is at this day Christian; And therefore the Christian Doctrine gains little credit by its success in the World. In answer to this, we say these things.

First, Whichsoever of these Religions, Heathenism, Mahometism, or Christianity, prevail most, or be thought truest; yet is it true still, That all the World is of some Religion, and owns a GOD. And therefore this is noObjection against what we at first undertook to prove, That there is a GOD; Only it may seem to weaken one of our Arguments, whereby we would prove this. But indeed it doth not weaken it at all.

For secondly, We are now only proving, that our Scripture is the Word of GOD; and this is but one of the many Arguments we use to that end; and the rest are convincive enough without it. So that should this Argument fail us, yet our whole Argument, whereby we would, from our having the Word of GOD, prove that there is a GOD, stands good. But nether doth our argument fail p. 62us, but proves what we would prove by it.

For thirdly, We say not, that the Christian Doctrine is receiv'd by all men, or by most men, or by more than they who are of other Religions. All we say is this, It was in a very short time received in most parts of the then known World; though for the sins of them who profess'd it, GOD hath suffer'd it in many places to be rooted out again. Nor doth this lessen its Credit, but rather confirms its truth. For this is the same which it self foretold, and shews the care that GOD takes of it; who as he will not suffer it to be quite lost, so neither will he always afford it them who abuse it. Thus was it foretold to the Church of Ephesus, Rev. II. 5. I will come unto thee quickly, and remove thy Candlestick out of its place, except thou repent. And thus it happen'd to that and other Churches. Accordingly as our Blessed JESUS had told the Iews, Matth. XXI. 43. The Kingdom of GOD shall be taken from you, and given to a Nation bringing forth the fruit thereof. Though therefore Heathenism or Mahometism fill more of the World than Christianity, yet hath the Christian Doctrine had the success which we speak of.

Fourthly, Though at this day it prevails not over most of the World, yet it flourisheth p. 63in the most Civilized and Learned parts of it. Whereas Idolatry and Mahometism prevail only among the more rude, illiterate, barbarous and brutish sort of People.

Beside this, Fifthly, it hath had the success we speak of, by fair, rational and indearing Methods, by gentle Persuasions, and convincing Reasons; by its own visible purity and goodness; by the power of Miracles; without any use of force or violence: But other Religions prevail only upon the account of Education, and Custom, and an Affectation of treading in the steps of Forefathers; or else by Violence and Compulsion, Fire and Sword.

Again Sixthly, Other Religions are upheld, by keeping men in ignorance, and depriving them of the means of knowledge. And it is no wonder that the greatest part of the World is still in error, when the light of truth is shut out from it. They can chuse no better, who are suffer'd to know no better. But the Christian Religion seeks not for the advantage of mens blindness, and being in the dark. 'Twas sent To open mens eyes, and to turn them from darkness to light, and from the power of Satan unto GOD, Acts XXVI. 18. It chargeth all it meets with, to Prove all things, and hold fast that which is good, 1 Thess. V. 21. If it prevail among men, 'tis by reason, and light, and knowledge. Men chuse p. 64other Religions as blind-men do beauties, by chance. And so the most deformed is all one with the most handsome. But Christians chuse by sight and judgment.

Lastly, Other Religions do favour and flatter men's Corruptions, and humor flesh and blood. But the Christian Religion proclaims open war against these; crosseth mens corrupt Inclinations, contradicts their natural Humors, commands them to deny themselves, and their own Wills, mortifies their darling Lusts, crucifies the Flesh, destroys Selfishness, commen is patience, lays the Cross in their way and injoins them to bear it in hope of things not yet seen, and far off. That other Religions prevail, what wonder is it? Neither can it be any argument that they are of GOD. Men can easily invent, and are ready to embrace, and will be very fond of, and not easily change a Religion that indulgeth their Lusts. But that Christianity, commanding men to offer violence to themselves, and to part freely with what they love best, should be receiv'd by any considerable number of men, is very wonderful indeed, and shews it to be of GOD. The power of Lust and Corruption is enough to make men embrace other Religions; but the Power of GOD only, and of supernatural Grace, could prevail with men to accept of this.

p. 65I have now done with the first Argument, to prove it reasonable to believe, that there is a GOD; and have shewn, that if the Atheist would have GOD shew himself to be, by some such visible and audible significations and tokens of his being, as we are capable of perceiving him by, he has all the reason that can be to believe that he hath done so. And I have insisted the longer upon this Point, that in shewing the folly of the Atheist, I might at once shew the folly of the Antiscripturist; and that he is as well a Foo… who denies the Scripture to be the Word of GOD, as he that says, There is no GOD.

II. If this kind of manifestation of himself, which GOD hath given us in his Word, will not suffice; how else would the Atheist have him to manifest himself for his satisfaction? Will he be satisfied, if it be shew'd him, That GOD hath imprinted such a sense of his being in mens minds, that they are not only capable of perceiving, but generally inclined to acknowledge this truth? I am now to shew him, that GOD hath done this, and that Mankind hath generally been very sensible that there is a GOD.

Indeed we have the Testimony of An…els and Men to a…ure us of this; and one would think this should be enough; for when every p. 66thing that hath reason, bears witness of a thing, he that yet disbelieves it, must confess that he doth so against all the Reason in the World; and he that contradicts all Reason, must needs be a Fool.

As for the Testimony of Angels, 'tis in vain to trouble the Atheist with it; for Angels are invisible Spirits; and for the same reason that he denies there is a GOD, he will also deny that there are any invisible Spirits; seeing these can no otherwise appear, or manifest themselves unto men, than we have already shew'd that GOD hath done. …ho therefore it be as evident, as it can be made, that there are such Spirits, both good and bad, and that they have frequently born witness of GOD; yet seeing it is but the same kind of Evidence, with what we have spoken of already, I shall not at all insist upon it now, but only on that which we have from the general consent of Mankind.

Now this Testimony of men for the being of a GOD, is not to be slightly regarded; it having all the Advantage that Humane Testimony can have. It is not the Testimony of some few men, but of Mankind generally. It is not the witness of all men in some one or two Ages of the World, or of some whole Nations only; but of all Nations, and of all A…es and Generations, since there have been any p. 67men, whom we could hear of, in the World.

Must it not be a very foolish thing in any man, to make himself confident of a thing, whereof first he can have no degree of assurance; and secondly, whereof the generality of men think themselves very sure? There can hardly be a clearer evidence of one's being a Fool, than this, That he takes himself to be wiser than all the World besides; and that too in holding an Opinion, wherein he cannot pretend to any evidence at all to ground it upon. Let us therefore here consider these things.

1. There has not been, at any time, in any place, any People, discover'd upon the face of the whole Earth, that hath not own'd a GOD. The most barbarous, wild, and even brutish People, without any kind of Learning, or common Civility, in their Manners hardly distinguishable from the Beasts of the Field by any thing else but this, have been found to have some sort of Religious Worship among them. Though many of them have had no knowledge of the true and living GOD, for want of instruction; yet would they rather fall down, and worship any thing, either in Heaven, or upon Earth, yea the very Devils themselvs, than nothing at all. So deeply is this p. 68truth, that there is a GOD, ingraven, as it were in the very Nature of Mankind, that nothing could ever yet eraze, or wear it quite out. Even that gross Idolatry which reigns over so great a part of the World, is enough to shame the Atheist; for thereby is it manifest, that the World hath never counted any thing more absurd and foolish, than to think that there is no GOD. Men not knowing who is the true GOD, were yet so fully convinced that there must be some GOD; that they would worship any thing, that they thought could do them either good or hurt, rather than nothing at all.

And as this was the belief of all in general; so look by how much any Nation was more civilized and cultivated by good Literature; o much the more care there was taken about Religion, as among the Egyptians, Greeks and Romans. And such Persons as had the best opportunities, and greatest abilities, for the search and discovery of Truth, were abundantly satisfied themselves, and took pains to satisfy others in the reasonableness of this belief. And lastly, they above others, who with good reason were esteem d the best of men; I mean such as endeavour'd to do the World most good; who lived virtuously, and justly, and did what they could to make men the better, and the happier for them; were always p. 69the most zealous and earnest Promoters and Maintainers of this belief. When therefore 'tis apparent, that Mankind generally, and more especiall…, the Learnedst, the Wisest, and the Best of men have always believed this; doth not the Atheist shew himself a Fool in contradicting all men; having no better Reason for his Opinion, than only his own Imagination?

If any shall object, That it is upon Record, that there have been some Atheists in the World, and therefore 'tis not true, that we have the Universal Consent of Mankind. The Answer to this Objection is very easie.

1. Many of them who were call'd Atheists, were not so indeed; but the most Religious Persons of their time. It was not because they denied that there is a GOD, but because they denied those Idols, which the Heathens worshipped, to be Gods indeed, that those blinded Idolaters called them Atheists. And upon this account it was, that the Primitive Christians of old were by those Idolaters charg'd with Atheism.

2. Suppose some few have denied that there is a GOD; yet were they so few, and inconsiderable, in comparison of the rest who own'd a GOD, that they ought not to be once named in opposition to a general Consent. p. 70If, I say, The generality of Mankind have Eyes and Sight, is it reasonable to say, it is not true, because an odd man here or there is born blind? If, I say, Men are Rational Creatures; will any think it a sufficient confutation of this, that he can shew me now and then a natural Fool? With as little reason, when I say, Men generally own a GOD, can any one object, it is not true; because he can name one or two odd men, in so many Millions, that have been so blind and foolish, as not to see and know, what all others see and know.

3. These few that have denied a GOD, had not been taken so much notice of, had they not been very few indeed; and for their rarity it is, that they were then wonder'd at, and since are recorded in History. But as they were noted for the singularity of their Opinion, so were they hated for their wickedness, branded as infamous, and as Enemies of Mankind. The World was weary of them; and as soon as any one began to be suspected to be of this Opinion, his Citizens banish'd him out of their Society, as one unfit to live among Mankind. Which is an Argument, that it is so natural to men to own a GOD, that he who do h not so, has ever been look'd on as a M…nster or s mething that deserves not to be reckon'd among men.

p. 714. These very few, how confident soever, could never produce any considerable reasons for their opinion; and to talk confidently without reason, is but to rave like one in a high Feaver, and not worthy to be heeded. Now the Athiest hath so little to say for himself, that he has not been able to make many believe, That ever he believed himself in this point; insomuch that it is at this day a great Question disputed among Learned Men, whether there can be such a thing as an Atheist in Iudgment. It can hardly be said in propriety of speech, that a man believes what he can shew no reason for believing: And therefore whilst the Atheist can give no reason for what he saith, saying, There is no GOD; we may say, He doth not believe there is a GOD; but it seems we cannot say, He believes there is none. And the main Reason of his Unbelief, (for it is no more) when well search'd into, will be found no other, but that very same upon which there are too many Unbelievers now. The love of Wickedness makes the thoughts of a GOD very uneasie to men, and they are very unwilling to entertain a Belief that will not suffer them to fulfil their Lusts with Peace of Mind.

5. Lastly, Remember, That as we have read and heard of some Atheists; so also have we read or heard this also of them; That for p. 72all the shifts they could make, they could not so fully satisfie themselves, as to quiet their own Consciences. Bluster indeed they would, and make a noise in the day-time, as if they fear'd nothing: Business and Company diverted them from talking much with themselves, or entring upon serious thoughts: But when night came, and silence was made; when they were alone and at leisure, and had nothing to do but to think; whenever their thoughts were fixt on this subject, their fears also came along with them, and they could not so easily as they desired, get quit of that GOD, whom they used so confidently to defie. Indeed there are too many who take a too effectual course to prevent this trouble; they are very careful to keep their heads day and night so full of the world, and of their Lusts and Vanities, that the thoughts of GOD can find no room: And thus they constantly busie their minds, till sleep arrests them. But take any thinking man, that concerns himself at all about GOD, and a future State, who is willing sometimes to think what he is, whence he came, and whither he shall go when he dies; and he shall never be able to satisfie himself so fully, that there is no GOD, but he will find himself sometimes afraid that there is; and more especially, when he thinks himself near dying, or in p. 73any great danger. The Bloody Emperor, that would own no GOD but himself, would, when it Thundred, run under his bed to hide himself. And one that denied a GOD all his life long, grew very sad upon his deathbed; and being ask'd by them who heard his sighs, If he believed there is a GOD, and if it was that which made him sigh? No, (saith he) I do not believe it, only I am thinking in what a sad condition I shall presently be, if there be one, as I know not but there is. And possibly we may have heard of one, too well known of many, of whom 'tis said, that notwithstanding his many boasts and great confidence, he durst never be alone in the dark, or go to sleep without a candle lighted up by him.

Lay this together, and then say, if he be not a Fool, who contrary to the general Sense and Reason of Mankind, will needs be confident that there is no GOD? Is not he a Fool, who dares conclude, That (except himself, and it may be two or three more just like himself whom the world, of all others, could best spare, and whom it could heartily wish to be rid of), all men in the world have been either Knaves in making, or Fools in believing a Lye?

2. But this Argument from the general sense of Mankind; is yet capable of a farther p. 74improvement. For it is to be consider'd How, and upon what account, the whole World should in this one point come to be of the same belief.

It is not an ordinary thing, to find great multitudes of people, all of One mind, about matters of great and near concernment, if they be not very obvious and plain either to Sense or Reason. Men stand divided into contrary Opinions about many things, and especially about matters of Religion, and the several ways of Religious Worship; and are as contrary to one another, as Light and Darkness, even in their choice of the gods whom they worship. How is it then, that they all so unanimously consent in this First Principle of Religion, That there is a GOD to be worshipped? This is not a thing obvious to Sense. It is not strange, that all should agree, That there is a Sun in the Heavens, giving light to the world, because they see it. But they see not GOD. How then are they all agreed in this too, That there is a GOD, unless this be as obvious to Reason, as the other is to Sense? And if it be so, he that denies it, must be a Fool, for denying what is obvious to the Reason of Mankind.

I can think of no more but two ways, whereby men should be brought universally to consent in a thing of so weighty concernment, p. 75which is not obvious to their senses: Either, First, The Being of a GOD is a thing so imprinted in Nature, that the Reason of man cannot be awake, and consider things, but it must needs perceive it. Or, Secondly, Men have been taught it at first, and have successively taught it to one another, from the beginning. And take which we will of these, and it will be found a most reasonable thing to believe it.

First, If this be a Truth imprinted in Nature, so that it cannot be worn out by time, and become invisible, but so soon as men arrive at the use of Reason, and make use of it as they ought, they cannot but see it; Then whosoever saith, That there is no GOD, must needs be a Fool. For he must needs be a Fool, who persuades, or endeavours to persuade himself, a thing is not, which it is Natural to him to discern, and which he can no sooner open, and use as he ought, the Eye of his Soul to look after, but he must needs see it. If then it be Natural to men, by the use of Reason to discern the Being of a GOD; and if this be the reason why men generally (notwithstanding all their other disagreements) are agreed in this Belief; then is it both Reasonable and Natural for men to believe it; and if any one believes it not, it is p. 76because he is not a Perfect Man, but is defective in some Faculty essential to Mankind: It must be either because he wants the use of Reason, or because he will not use it; and whichsoever it be, no man can deny him to be a Fool: For what is it else to be a Fool, but either to want the common use of Reason, or to make no good use of it?

Secondly, If men have been at first taught this, and so have taught it one another successively throughout all generations, to this day; and thus it hath been universally received as a Truth by Instruction, and uninterrupted Tradition, throughout all Ages and Parts of the World; This must also be accounted a very good reason to believe it true, and that it could come originally from no other but GOD himself.

Yet here the Atheist will needs imagine, that he has gain'd a considerable advantage. Some cunning men, (saith he) for ends of their own which they would serve by it, set abroach this Opinion; and most men, seeing how useful it proved for the preservation of Order and good Government, easily entertained it; and Rulers, finding the advantage of it to themselves, have done all they could to countenance it, and have punished all that question'd it: And thus, tho p. 77but a Politick Invention at first, it hath prevail'd at length, as a certain Truth.

Now if we had no other Reasons but mere Tradition for the Belief of a GOD, I confess what is here said, might seem more plausible; and yet, when well consider'd, not very credible. However, it is no more, but one of the Fools May-be's, on which he is content to venture his Soul, and all his Happiness, and I think him no less a Fool for that: He imagines, it may be thus; but dare he say, He knows it is thus indeed? No; but he is so afraid of all thoughts of a GOD, that he is willing to have any thing thought true, rather than that it should be thought that there is a GOD, to whom he must give an account of himself. It is certain, that the world generally has believed, there is a GOD, the Atheist cannot deny that: And we all know by experience, That all men are not very apt, in matters of so weighty concernment, to be of one opinion, where the thing is not very obvious to Sense or Reason. The Atheist knows this too: And yet rather than it shall be thought, that it is so agreeable to Reason, that men cannot but generally consent in it, without seeming enemies to Reason; the Atheist will again set his Fancy a-work, to imagine what else may be. And what has he now hit upon? Why, It may be the whole p. 78World has been always deceiv…d by somebody, he knows not by whom, into the belief of a GOD. It is an endless thing to answer Dreams, a Sick-man's Ravings, or a Fool's Fancies. However, let it be considered,

1. What is already said, That the Atheist cannot pretend to know what he saith, to be true; but saith only, It may be so for ought he knows. And then for us to say, It may not be so, for ought he knows, is answer enough to all he has said, and to prove him a Fool too for saying it: For if it either may be, or may not be so for ought he knows, he's a Fool for venturing his Soul upon its being so. The World is now some Hundreds above Five Thousand Years old, and no man in this long tract of time could ever yet discover this Forgery here imagined: No man could ever find out who it was that first set abroach this Opinion; or in what Age or Part of the World it first began; or indeed where at any time it was not, or that ever there was a time when it was not the Universal Opinion of Mankind. It is as old, as is the memory of Man upon the Earth; for the very first Man that has been heard of in the World, was of this opinion. And whatever History gives us any account of Men, since the appearance of the p. 79First man, assures us withal, That those men did own a GOD. Yea, we find not only that it was ever the opinion of the anciently-known Parts of the World, but also of those very lately-discover'd parts of it, which have had for many Thousands of Years, (as far as we can understand) no manner of Correspondence with the rest of Mankind. So that if this Opinion was propagated both to them and us by Tradition, then This Tradition can hardly have any later date, than that of the Universal Flood in the days of Noah, about Four thousand Years ago.

2. Think therefore, if it be not much more likely, That this Belief was at first taught the World by GOD himself, than by any such Cunning man as the Atheist dreams of. It began in the very first man that we have had any notice of; it hath continued ever since, through all Generations of men that we have heard of in all parts of the world: And is it not then most likely, that it was taught the First man by GOD himself? There is no difficulty in conceiving this, and we have as good evidence as we can desire, that it was so indeed. But we have no manner of Evidence at all, that it was an Invention of some later man, nor is it easily conceivable how it should be so. For,

p. 803. It is not easie to imagine, how that man (whoever the Ath…ist would have him to be) should persuade all those who had always lived without any thoughts of a GOD, so generally to believe him. He, or a few more with him, could not be of Power enough to compel all men by force into this belief. Force indeed may compel men to make a shew of believing what they believe not; but to believe indeed, what men can see no reason for believing, no Force in the world can compel men: But that men should universally be compelled, so much as to make a shew of believing what they believed not, by the power of some one, or a few men, is a thing altogether incredible. If then (as the Atheist would have it) any one, or some few men, did at first persua…e the world into this belief, which it had not before, and which, considering the corruption of men, we may be sure it had no mind to entertain; he must needs do it by making the thing propounded to their belief; appear to them very reasonable. For,

First, Tho some silly and unconsidering people might easily be deceived by men of …raft and Subtilt, yet we cannot suppose all men to have been so simple and inconsiderate. And 'tis well known, that the most K…owing, Learned, and Wise, have ever been of this belief, p. 81and therefore it must be Reason that could persuade them to it.

Secondly, Tho the men of some one Age had been so simple, as to be imposed upon by a Fallacy or Deceit, yet had no age after it the Wit to find it out? Why could no Witty Atheist, with all his stock of Reason and Learning, which he is wont to brag on, discover the Fallacy, and undeceive the world again? Certainly there have been in some Ages of the world, since this Opinion first came in, men of good Sense, and a competent Understanding to know Reason when they hear it: Why then has no Atheist all this while, by his better Reasons, convinced at least the more Understanding part of mankind, of this Error which he supposeth them to have been led into?

Thirdly, Men are generally so much in love with wickedness, that, First, They must have been very Weighty Reasons that could persuade any considerable number to believe a GOD: And Secondly, Very Weak Reasons, could they but find any at all, may seem enough to persuade them, There is no GOD.

There is nothing in the world more unwelcome to a wicked man, than any talk of a GOD. To be bid to believe that there is one by whose holy and strict Laws he is to be ruled in all his thoughts, words, and deeds; p. 82one who is every where present with him, observing his whole behaviour, and keeping an exact Register of all his sins; one who will call him to an account, and will punish him for all his wickedness; this goes exceedingly against the hair: 'Tis this that fills his Soul with fears; and troubles his mind with sad thoughts; and marrs his frothy mirth, and spoils his sinful pleasures, and afrights him from his wicked designs, and will not let him quierly have his own will, nor allow him to humour himself, and make much of his flesh. This bridles his appetite, restrains his lusts, crosses his natural inclinations, lays a bar in the way of his worldly interests, cuts him short in his desired liberties: And because of all this, he would be glad in his heart that any one could assure him, That there is no GOD. Hence it appears, That the Atheist hath all the advantages on his side, that he can desire, to enable him to convince men of this Error, if it be one. By reason of their corruption, men are very ready to hearken to him, and desire nothing more, than to hear him prove what he says; yea, they would reward him at any rate for his pains. It's a very easie thing to persuade men unto what they love; and a weak argument is strong enough to make men believe what they would fain believe: Why then is the wicked man's p. 83good friend the Atheist so sparing of his Reasons, when he may so fairly hope to convince men by them? The truth is, by all this it plainly appears, both that they are very strong Reasons, that prevail with men against their own corrupt inclinations, to believe a GOD; and that the Atheist has no Reason at all on his side, seeing he is not able to convince men, who fain would have it so, That there is no GOD.

Fourthly, What end had this Imaginary man, which the Atheist talks of, in putting this Opinion of a GOD, into mens heads? It was (saith he) to make men more tame, and to bring them under Government and Laws. And 'tis very true, that men may easily be made sensible, that without Government and Laws, we should all be like so many wild beasts of prey, tearing and devouring one another; and that nothing can make men more governable, than the belief of a GOD. But after all this, what does that which the Atheist saith, amount to? This we will readily grant him,

1. That considering the general wickedness of mankind, Government and severe Laws are very necessary things.

2. That the belief of a GOD, is that which, above all other things, will soonest bring men to submit to Government.

p. 843. That if the belief of a GOD, were an invention of man, it were a very proper invention for the making men more governable.

But now the thing which we would hear proved, is, That the belief of a GOD is but an invention of man for that end. Government, indeed, will never be upheld in the world, without this belief, and therefore this belief is necessary to uphold Government: But will it now follow from hence, That this belief is only a device of man, to uphold Government? No certainly; but this follows (which the Atheist has no mind to hear of), That he who thinks there is no GOD, is an Enemy to Government, and ought not to have the Protection of Government, nor to enjoy the Privileges of a Subject; but ought to be banish'd from all Societies of men, as the greatest enemy to them in the world.

And now, seeing it is granted by the Atheist, That this belief is so necessary for the maintaining of Civil Government in the world; I will be bold hence to infer a Conclusion quite contrary to his, viz. That it is the more likely for that to be true, and to come from GOD, and not to be an invention of man. And the reasonableness of this Inference will thus appear:

p. 851. Government and Laws are on purpose to tie men up to live by Rule, to restrain them within the bounds of Iustice and Sobriety; to keep them from taking the liberty they would otherwise take, and from having their own wills in every thing that they may have a longing mind unto. Now that which could persuade men to be thus tied up and restrain'd, must needs appear to them very reasonable in it self, otherwise they would never be brought to thrust their Necks into a Yoke for the sake of something, which they saw not before-hand good reason to believe. If the Atheist say, That though they saw no reason before-hand to believe that there is a GOD, yet the benefit of good Government, and the desire of safety, which they could not have without Government, was enough to make them content, whether they believed it or no, that it should pass for a truth. In saying this, he confutes himself; for if the desire of safety, not to be had without Government, was it that persuaded them to admit this opinion of a GOD, true or false; and merely for the sake of Government, because without it they could not be safe: Then did their own safety sufficiently convince them of the necessity of Government, and was enough to persuade them to admit of it without the belief of a GOD. And so the Atheist's p. 86Politician was only a Politick Would-be, and would seem wise in inventing a thing there was no need of; for 'tis plain, that the belief of a GOD was not necessary in order to Government, if the desire of safety was enough to persuade men to it. But this very pretence of the Atheist, That the Opinion of a GOD was set on foot to uphold Government, is a confession, that all other motives to subjection without this belief, are insufficient; and seeing this belief is the principal motive to admit of Government, men must needs before-hand see good reason for it, for otherwise it could be no motive at all.

2. If the belief of a GOD be the principal thing that holds men in subjection to Civil Government, and within the bounds of Iustice and Sobriety, then if it be not a true belief, it must be granted, That a Lie is the very foundation of all Vertue and Goodness, Peace and Order, Iustice and Honesty, Fidelity and Safety among men; and it is for the great good of the whole World, and so the duty of all men to believe a Lie; And that there is nothing so wicked, because nothing can be so dangerous, mischievous and pernicious to Mankind, as to believe the Truth. It is a truth (saith the Atheist) that there is no GOD. Then is truth, and the belief of it, p. 87the fountain of all evil and mischief, disorder and confusion. 'Tis a Lie (saith he again) to say, there is a GOD. Then a Lie, and the belief of it, is the fountain of all Goodness and Vertue, and of all the happiness too in the World. Can any one but a Fool believe this? And yet he must believe it, that believes the Atheist saying, That the belief of a GOD is only an invention of man to keep the World in good order.

This is enough to be said of our Second Argument to demonstrate the Atheist's folly, taken from the general Consent of Mankind. And surely, he can hardly be thought a Wise-man himself, who ventures to call that man wise, whom the whole World, as we have seen, calls a Fool.

III. I come to the Third Argument grounded on the Works of GOD: And this I may call the Testimony of the whole Creation, of all things animate and inanimate. If there are such Works, as are the visible Effects of an Eternal Being, of Infinite Power, Wisdom and Goodness, there must needs be a GOD; and he must be a Fool that saith, there is none. And here again we have a far more likely cause of the Universal Consent of Mankind in this belief, than that which the Atheist imagined as possible only. By the Effect the p. 88Cause is known. If we see things made, we know they had a Maker. Men generally have seen such things in the World, as they could not conceive to be the Effects of any less Power than GODs, and therefore they very rationally concluded, that there is a GOD. And this is the Argument which St. Paul hath taught us, Rom. I. 19, 20. That which may be known of GOD is manifest in them, for GOD hath shew'd it unto them. For the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead: so that they are without excuse. That is, so much of GOD, as may be known by the Light of Nature (for with GOD is terrible Majesty; touching the Almighty, we cannot find him out, Job XXXVII. 22, 23. How little a portion is heard of him? Job XXVI. 14.) But so much as may be known of GOD without Divine and Supernatural Revelation, was manifest in, or among, the very Heathen People, for of them St. Paul there speaks. And how was it manifest in them? Thus, GOD himself had shew'd it to them. And which way had he done so, but by his Works? For though GOD is a Being in his own nature invisible, and his essential Power and Godhead cannot be seen in themselves; yet are they, and ever have been from the p. 89Creation of the World clearly seen in his Works. How are they seen in his Works? By the Eye of the Soul, or the Understanding, they are understood. And by what, but by the things that are made? All the visible Creatures, from the highest to the lowest, are as so many Books, wherein all men have been able to read the Eternal Being and Power of GOD. In short, GOD hath left such legible Characters of his Infinite Power and Godhead imprinted on the World, and all things therein; and hath indued man with such a Faculty of discerning them, that whoso makes not this good use of his Understanding, to read and learn this from the Creatures, is without excuse, and a wilfully blind Fool. And this is it (whatever the Atheist is pleas'd to fancy to himself, as Fools are wont to be very Fanciful) that hath in all Ages brought men universally to agree in this belief; even as all men who see the clear day light, are agreed that the Sun is up, although they see it not. And this will always be a sufficient proof of a GOD to every one that useth his Reason to consider things; and to him that doth not so, there can be no rational proof of any thing.

Now the Works of GOD are either the common Works of Creation and Universal Providence; or the rarer Works of Special and p. 90Extraordinary Providence; and Wise-men have ever been wont by both these to reason themselves into the belief of a GOD. We will at present consider but some few of them.

1. Observe the whole and entire frame and Fabrick of the visible World. What less can we gather from it, but that there is some Infinite Power and Wisdom, that contrived this vast Building, and set all things thus together in that beautiful, curious, and useful order wherein we behold them? If one see but a House strongly and magnificently built, wisely and usefully contrived, gloriously and sumptuously adorn'd and furnish'd, though he as yet see no man appear in it, or about it, will he be such a Fool as to say, it had no Builder? For every House is builded by some man; but he that built all things is GOD, Heb. III. 4. If one see a Watch or a Clock, and observe how artificially all the several parts of it are fashion'd, and put together; and farther, how all the little Wheels, though divers of them have several motions of their own, do all concur to one constant and regular motion of the Hand or Index; though he neither saw it made, nor know who made it, will he be so foolish as to say it had no maker? How much more a Fool must he be, who p. 91daily beholds the admirable frame of Heaven, Earth, Sea and Air, and all things therein; and observes the glorious beauty and splendor, the unexpressible variety, the wonderful contrivance, the vast compass and capacity, the regular and constant courses, motion and order of them all; the ample provision made for every thing agreeable to its nature, the mutual service and usefulness of one thing to another, and innumerable other tokens of Power, Wisdom and Goodness, every-where visible; and yet after all, talks at this rate, Though I know not which way these things should come to be as they are, yet surely there needed neither Power, nor Wisdom, nor Goodness, to make, contrive, and order them thus. And though I have a very fair and rational account given me in that which we call the Scripture, how they come to be thus, yet I will not believe it. It may be they were always thus of themselves, or they happen'd to be thus by chance, but surely they had no powerful Maker, or wise Contriver. He that talk'd thus of a House, or a Watch, you would think he were mad; and shall not he that talks thus of the World, and all things therein, be a Fool? Yet this is it, and this is all that the Atheist hath to say.

2. Let us come to some particulars, and take but a slight view of some of those several sorts of things which we see, and daily reap the p. 2benefit of; and see if we can find any one thing whereof any reasonable account can be given, without the belief of a GOD.

Let us first lift up our eyes to the Heavens above, and observe How the heavens declare the glory of GOD, and the firmament sheweth his handy work, Psal XIX. 1. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number, Isa. XL. 26. I, even my hand have stretched out the Heavens, and all their host have I commanded, Isa. XLV. 12. What a vast Round do we there see encompassing this world of Creatures? Of what a wonderful greatness are those bright Globes of Light which move within it, The Sun, the Moon and Stars; some whereof are certainly known to be many and many times bigger than this whole Globe of Earth and Water, whereon we live. How fitly are all those glorious and sparkling Lights plac'd in the Firmament for our advantage, to afford us both light, and warmth, and nourishment here below? How orderly and constantly do they move to shed abroad their Influences the more equally upon all the Earth, and for the right proportioning of our Seasons? Were they nearer us, they would dazle and blind us, instead of enlightning us; scorch and burn up, instead of warming and cherishing the Earth. Were they farther off, the Earth would be always p. 93frozen and barren, and we should die with hunger and cold. Did they not move round the lower World, their influences could not in any equal proportion be distributed to the several parts of the Earth; there would be no certain vicissitudes, and orderly returns of Night and Day, Spring and Summer, Autumn and Winter. Much of the World would be useless through too much cold and darkness, or excess of heat. How regular, even and constant are their motions, always finish'd exactly in the same space of time, and returning to the same points? They have never in the least varied them for so many Ages, whether it be their yearly, monthly, or daily courses. Nor is one year, or one day in any year, ever one minute either longer or shorter, than another year, or another day at the same time of another year. From such Observations as these, even the wise Heathens, such us Cicero, Plutarch, and the rest, rationally concluded, that there must needs be a GOD. Yea, says Cicero, Who would call him a Man, who when he sees the Motions of Heaven so certain, the Orders of the Stars so setled, and all things so connected among themselves, &c. should yet deny that there is reason in them, or say, this were done by chance, when by no understanding we are able to conceive, with how great wisdom these things are govern'd. Yea, What can be so plain and p. 94clear (saith he) when we look up to Heaven, and view the Celestial Bodies, as that there is some GOD of most excellent understanding, whereby these things are ordered?

Let us now look down upon this great body of Earth and Water below, and observe how it hangs like a little round Ball in the midst of the thin Air incompassing it round about, notwithstanding its prodigious bulk and weight, and all that huge load of things continually upon it. Yet, as the Psalmist saith, Psal. LXXVIII. 69 GOD hath established it for ever. And Psal. CIV. 5. He hath laid the foundations of the earth, that it should not be moved for ever. See it incircled about with Water as with a Girdle, the Seas, as it were, continually roaring against it, and threatning to overflow, and swallow it up. And who but GOD, can we think, hath set a bound that they may not pass over, that they turn not again to cover the earth? Psal. CIV. 9. He ruleth the raging of the Sea; when the waves thereof arise, he stilleth them, Psal. LXXXIX. 9. He hath said, Hitherto shalt thou come, but no farther; and here shall thy proud waves be stay'd, Iob XXXVIII. 11. Observe, how both Earth and Water are stock'd, and plentifully furnished with all sorts of things which are useful for the service of men. With Stones, Metals, and Minerals of all sorts, for building, p. 95fire, and many other necessary uses; with Herbs and Plants, and Fruits, Fishes, Fowls and Cattel; and all things needful for the labour and service of man, for his Food and Rayment, for his Physick, and Delight, and Recreation; and all in the greatest plenty and variety. How many thousand sorts of Herbs, Shrubs, Trees and Flowers find we on the Earth? How many learned Volumes are filled with the vertues of them? How admirably is every one of these form'd and contrived, with Roots whereby they are fasten'd in the Earth, and suck in proper nourishment from it; with Veins to convey that nourishment into all the many Branches, Leaves and Fruit; with Bark and Rind to guard from the violence of both heat and cold; with Husks and Shells to cherish the Fruit and Seed, and Leaves to defend the same unto perfect ripeness; and with Seed for a new propagation? How doth the same kind of Seed always produce the very same kind of Plant, and often with a most wonderful increase of its Fruit; especially in such of them, as are most necessary, as in Corn for Bread, and Fruits for food of all sorts? How do the same kind of Plants come up in the same Season of the year, of the same vertue, of the same form and figure, both in the Branches, Leaves, Fruits and Flowers? What abundance of various p. 96Living Creatures breed daily, and feed in the Earth and Water, and fly in the open Air? And how are they all fitted for their several Elements; Fishes with fins to swim, Birds with wings to fly, and other things with feet to walk? How aptly are all things furnished with Instruments of sense and motion, nourishment, generation and defence? What one part about them, or within them, is superfluous or useless, or could be well spared? And how conveniently are they all set, and placed, and united together for their several uses? The curious and wise contrivance of the meanest Creature▪ the fine contexture of the little body of any small Insect; as of a Fly, or a Spider, hath been enough to exercise the greatest Wits, and to fill whole Books with the wonders of them, and yet one half of them is not discover'd. Each Animal, great and small, is indued with such Powers and Faculties, as are necessary for its own sustenance and preservation whilst it lives, and for the propagation of its kind after it; hath a care of its Young-ones, and provides for them; teaches them to shift for themselves, and then leaves them to do so. Every thing carefully shuns what's hurtful to it, and picks and chuses what's proper for it. Whence now comes all this? From blind chance? It may be some blind Fool may think so, but 'tis certain p. 97he is a Fool for thinking so. Did Stones and Timber, and all other materials, ever jump by Chance, into a stately House? Did the Letter-stamps in the Printer's boxes, ever yet save both the Writer and Printer their labour, and hit so together by Chance, as to make a Learned Book, or a Wise Discourse? Could things in the world have been contrived wiselier or more fitly, to all ends and purposes, than they are? And could things be wisely contrived, without a Wise Contriver? If Chance (which is indeed nothing at all) could produce a thing once or twice, which yet is impossible, can any be so foolish as to think it could be the mother of constant Order? To say, That all things are produced, and preserved constantly in one regular Course and Order, by Chance, is a Contradiction that can fit the mouth of a Fool only.

Observe we next, how all things in the world do visibly serve and work together for some wise end and purpose; and then consider what should guide and direct them all in working to that end? 'Tis easie for any one to see, That most of the Creatures are such, as are exceeding useful and necessary; and the world would be an inconvenient place without them, and a very confused and dangerous place too, if things in it did not act as they do. And tho, it may be, some few things we p. 98may be able to name, the necessity, use, and goodness whereof, we cannot yet discern; yet have we reason to impute this to our Ignorance, or it may be, more to our Negligence, and Sloth, and Inadvertency. It is certain there be many things which people are apt to think vain, yea, hurtful, which yet Industrious and Learned men, who study Nature, have found to be of special Use and Virtue. Not a Toad or a Spider, or any poisonous and venomous thing, but the Skilful know how to make good use of it, and find that it could not well be wanting: And we may well presume as much of other things, the use whereof we are not yet acquainted with. They may serve to suck out and carry away some of those malignant humours and qualities, which might infect the Food we feed on, or Air we breathe in; or to set off the Worth, the Beauty, and the Usefulness of other things, with the greater advantage; that we may take the more notice of them, and be more thankful for them: Or they may be, if not immediately useful to us, yet very needful to some or other of those many creatures which are immediately serviceable to us: However, they serve to exercise our Industry and Care, and to let us see GOD's Providence over us, in keeping us from the hurt they might do us. But that which we should more especially observe, p. 99is, That a very great many things which are without Reason and Understanding, or so much as Sense in themselves, do yet work together for the good and preservation of one another, and of the whole World, in as good Order, as tho they had a Rule to go by, and Understanding to be guided by it, and sate in Consultation how to do the best for the common good. So that what Man doth in this kind by the help of Reason, They all do much more constantly and unerringly without it. The Heavens very orderly and duly shed abroad their influence of Light and Heat, to make the Earth both fruitful and pleasant; to direct, sustain, and cherish both man and beast upon it. In them hath GOD set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race: His going forth is from the end of the heaven, and his circuit unto the ends of it, and there is nothing hid from the heat thereof, Psal. XIX. 4, 5, 6. The earth yields its fruits of every sort, in their due seasons, and brings forth a proper sort of food for every thing that live upon it. He causeth the grass to grow for the cattle, and herb for the service of man, that he may bring forth food out of the earth; and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengthneth man's heart, Psal. CIV. p. 10014, 15. The Waters contentedly keep their Channels and Bounds, both that there may be a sufficient quantity of them together, to make a fit habitation for all the living things which can live no where else; and to leave dry land enough for other creatures to live upon. And because the creatures of the earth cannot subsist without a sufficiency of Moisture, therefore the waters go up by the mountains, they go down by the valleys, unto the place which GOD hath founded for them; he sends the springs into the valleys which run among the hills; they give drink to every beast of the field, the wild asses quench their thirst, Psal. CIV. 8, 10, 11. And that all the earth may be refresh'd, and have moisture enough to give juice to Herbs and Trees, these Waters, not only send forth Springs and Rivers, but abundance of Vapours; which in the Air thicken into Clouds, and are dissolved again into seasonable showers scattered over the face of the earth. He bindeth up the waters in his thick clouds, and the cloud is not rent under them, Job XXVI. 8. He causeth the vapours to ascend from the ends of the earth, Psalm CXXXV. 7. He maketh small the drops of waters, they pour down rain according to the vapour thereof, which the clouds do drop and distil upon man abundantly, Job XXXVI. 27, 28. He makes the earth soft with showers, his paths p. 101drop fatness; they drop upon the pastures of the wilderness, Psal. LXV. 10, 11, 12. We cannot but observe several sorts of Earth fitted for several sorts of Plants and Grain; and several sorts of Plants and Grain suited to the Natures and Palates of several sorts of Living Creatures, and several sorts of Natures and Palates in living creatures, whereby it comes to pass, that one sort delights in, and is nourished with that which another sort takes no delight in, and cannot be nourished with, but perfectly hates and shuns as poisonous or hurtful to it. And hence it is, that nothing is lost, or is in vain; but what one refuseth, another chuseth; and hence there is enough for all; and there needs be no strife or contention about any thing; for as there is enough for all, so is there Variety for each one. We see yet farther, what provision is made in Nature for the safety and defence of everything: And how every thing naturally, without teaching, endeavours to preserve and defend it self: One has Horns, another Hoofs, another has Fangs or long Teeth; and none of these needs be taught how to use his natural Weapons: And such as have no such Natural weapons, have either Reason to invent artificial ones, as men; or some other way of saving themselves, as Birds have Wings to flye for it; other things have swiftness of foot to run for it; even p. 102Moles and Worms have a wonderful faculty of speeding into the earth to hide themselves: In the cedars the birds make their nests; the firtrees are a house for the stork. The high hills are a refuge for the wild goats, and the rocks for the conies, Psal. CIV. 17, 18. Young things no sooner fall from their dams, but they seek for milk, and find it without a guide. The little Lamb runs to the pap immediately, which the little Infant cannot do. Why? The Ewe wants wit to direct the Lamb, but the Mother knows how to direct her Child. Birds chuse out the most secret places for their nests, and make them with so much curiosity, as man's art cannot imitate. The curious works of the little Bee or Silk-worm, is a very amazing thing to consider: The industry and providence of the Ant, and the wonders that the Spider works, are matters of admiration to us. 'Twould be endless to mention, and indeed impossible for man to discover one half of the wonderful things in nature. And he that can yet imagine that all these things are by Chance, and that there is no Superior Power and Wisdom that governs all things, and directs them in their several Operations, must needs be more foolish than any beast.

Once again, Let us consider of what kind of Ingredients this World, and the things therein do consist, or are compounded: The p. 103Elements of it, Fire, Air, Earth, and Water, are of contrary and mutually destructive Natures: Their chief Qualities are Heat and Cold, Moisture and Dryness, and what things can be more opposite to one another? All things consist of these things, and how come they to be be so evenly temper'd, and blended in such a just proportion, as to agree peaceably together in the same body? Again, most things that we know in the world, last but for a while; Plants, Trees, Beasts, Birds, Fishes, and Men, after a short time dye, and are no more; but others of the same kind spring up, and are brought forth to supply their room. And thus the world is in a continual Change and is continued by a constant course of Generation and Corruption; and one thing always ariseth from the corruption of another. The Seed is sown, and corrupts in the earth, and loseth its form, and thence springs up a manifold increase. Now for any one to think with himself, how this is brought to pass, will be but for ever to bafflle and confound himself, unless he have recourse to an Infinite Power and Wisdom, that orders all things. That which thou sowest, is not quickned except it dye; and that which thou sowest, thou sowest not that body which shall be, but bare grain, it may chance of wheat or of some other grain. Now what can follow hence, but, That p. 104GOD giveth it a body, as it hath pleased him, and to every seed his own body? 1 Cor. XV. 36, 37, 38. Who but GOD, could so evenly temper, blend, and balance, contrary and mutually-destroying Natures, into one; so as the Life, and Health, Strength, and Vigor of the body so compounded, consists in the right Temperament of these Enemies? Who but GOD can raise one thing from the corruption of another; make Life spring out of Death, and constantly provide for a new Generation of things, from the Ruines and Rottenness of those that were before?

Lastly; It is now time that we look a little upon, and into our selves; and see what cause we can find every one of himself, to say unto GOD with the Psalmist, Psal. CXXXIX. 14. I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my soul knoweth right well.

First, Should we only look upon our Bodies, which are no more but the corruptible Cottages wherein our immortal Souls are for a while to lodge; tho we find they are made of Flesh, and Blood, and Bones, covered with Skin, as the bodies of some other Creatures are; yet very wonderful is the Frame and Contexture of these materials in them. How fitly is every Part and Member fashioned and placed, p. 105and connected to the rest, to make it a proper Instrument of Life or Sense, Strength or Motion? What one of those Instruments of Nourishment, whereby our Food is received, chew'd, swallow'd, and digested; the finest parts of it convey'd through the whole body, for its necessary growth or repair, and the grosser parts and dregs cast forth as useless: What instrument of Breathing, what Vein or Artery for the carrying about of the Blood and Spirits; what Bone, Nerve, Sinew, Muscle, Ioint, Ligament, or Gristle, for Strength or Action, could we either well spare, or wish better form'd or set for its use? What one Sense of Seeing, Hearing, Tasting, Smelling, and Touching, could we be content to want? Or how can we imagine, that the Instruments of any of these Senses, could have been wiselier framed and placed? Nay, there is not a Hair or Nail about us, but when considered, is found to be of use for Fence or Beauty. Whoso considers those two little seats and springs of Life, Sense, and Motion, the Heart, and the Brain; how wonderfully formd, how strongly guarded, how well supplied with a variety of instruments, conveying to them, and carrying from them, as it is necessary for keeping themselves in right Order and Temper, and for the Life, Health, Strength, and Direction of the whole body: Whoso but well observes p. 106the curious workmanship of the Eye or Ear, the two Intelligencers of the Soul; or thinks on the wonderful ways of Seeing and Hearing: Or he that considers the Instruments of Speech, and the Use, as well as Propriety of that excellent Faculty to Mankind; cannot chuse but fall into the highest admiration of that Infinite Power, Wisdom, and Goodness, to which he owes all these things!

And yet what are all these to the Wonders of our Souls? Could we think it worth our while to come acquainted a little better with our selves, and to this end sometimes to enter in as far as we can into the several Mysteries within us, and enquire after that Soul or Spirit which is served and waited on by all these Bodily Instruments, and makes what use of them it thinks good; we should be sure the more we know of our own Souls the more also to know of God, whose Image they bear. Some such thing every one of us feels within himself; which is the life of his Body, and doth all by it, whatsoever it doth. When the Body lies dead, it hath for a short time all its Parts and Instruments intire; but they are altogether useless. It's Life, sense, motion, grace and beauty, all is gone, and nothing left but a Cold heavy lump, like to a Frozen clod of Clay. And why is it thus, but that the Soul is fled? O then! What, and how p. 107admirable are the powers of that Spirit in Man, which actuates his body, directs and commands it, and every member of it as it self pleaseth; at whose will it moves or rests, and by whose presence it liveth? Yea, what is that, without which we are no longer men? 'Tis the Soul which sees and hears by these bodily instruments; 'tis the Soul that discerns and judges of all the numerous figures and colours, magnitudes and proportions, measures and distances, motions, sounds and voices, harmonies and discords; that distinguisheth between one thing and another, chuseth and refuseth, and orders all our doings. Think well of it, What is it within us, that thinks, and considers, and reasons, and discourseth about all things without words or noise? What is it in us, which whilst with these bodies we neither see, nor hear, nor taste, nor smell, nor feel, can yet represent the several objects of all these senses to it self, whenever it has a mind to it, and hath as fresh and lively perceptions of them all in it self, as if all these bodily senses were actually exercised by them? What is the strange power of that within us, which can make present to it self things long since past, and things which are yet to come, as well as those that now are; yea, and things which neither are, nor ever have been, as though they were? What's that in us, p. 108which whilst we sit still, is travelling over the World, and taking a view of all Times, and can imagine thousands of Worlds like unto This, and frame new Notions, and lay Plots within it self; Model Governments, Martial Armies, and consider, dispute, and reason about such Things as tho they were real? What is that in us, which is awake, whilst our Bodies are laid to sleep; and sometimes runs over in our sleep, all things that passed the day before; discourses of them, and contrives, and designs for the future too? Alas! we understand but a very little of our selves, and far less than we might do, if we would a little more study our selves; we know not how we are nourished, nor how we grow, nor how we see and hear, how we think or dream; nor the strange operations of our Imagination and Fancy. But however, we feel that there is something in us that doth such things; we find that something in us doth remember, and understand, and dispute, and consult, and deliberate, and resolve, and forecast, and chuse, and refuse: Yea, that often reflects upon our selves; and accuses or excuses, condemns or acquits us, applauds or reproves us, is vexed and grieved, or pleased and delighted with our behaviour. We find that we are able in a numberless variety of VVords, to make our Thoughts known to others, and by the same means to understand the thoughts p. 109of others. We can mutually give and take advice and counsel, teach, comfort and reprove one another. We find something in us, that can discern the use and benefit, the hurt or danger of things about us, and provide for or against them. And now when such things as these, which every one may feel in himself, are well thought on; can we really remember what we our selves are, and yet be such fools as to say or think there is no GOD? If any man be doubtful, whether there be a GOD or no, he must needs be ignorant of himself. For certainly he that ever considers, either his own nature, or the many things which he every day sees, must needs even naturally, sometimes at least, ask himself this Question, Whence can I imagine all these things to come? what great Power and VVisdom is it that doth in all things display it self? Let me consider it well.