what he is, for he makes darkness his secret place' (Psalm xviii. 11.) Nothing more clear to the eye than light, and nothing more difficult to the understanding than the nature of it: as light is the first object obvious to the eye; so is God the first object obvious to the understanding. The arguments from nature do, with greater strength, evince his existence, than any pretences can manifest there is no God. No man can assure himself by any good reason there is none; for as for the likeness of events to him that is righteous, and him that is wicked; to him that sacrificeth, and to him that sacrificeth not (Eccles. ix. 2:) it is an argument for a reserve of judgment in another state, which every man's conscience dictates to him, when the justice of God shall be glorified in another world, as much as his patience is in this. 2. Whosoever doubts of it, makes himself a mark, against which all the creatures fight. All the stars fought against Sisera for Israel: all the stars in heaven, and the dust on earth fight for God against the atheist. He hath as many arguments against him as there are creatures in the whole compass of heaven and earth. He is most unreasonable, that denies or doubts of that whose image and shadow he sees round about him; he may sooner deny the sun that warms him, the moon that in the night walks in her brightness, deny the fruits he enjoys from the earth, yea, and deny that he doth exist. He must tear his own conscience, fly from his own thoughts, be changed into the nature of a stone, which hath neither reason nor sense, before he can disengage himself from those arguments which evince the being of a God. He that would make the natural religion professed in the world a mere romance, must give the lie to the common sense of mankind; he must be at an irreconcilable enmity with his own reason, resolve to hear nothing that it speaks, if he will not hear what it speaks in this case, with a greater evidence than it can ascertain any thing else. God hath so settled himself in the reason of man, that he must villify the noblest faculty God hath given him, and put off nature itself, before he can blot out the notion of a God. 3. No question but those that have been so bold as to deny that there was a God, have sometimes been much afraid they have been in an error, and have at least suspected there was a God, when some sudden prodigy hath presented itself to them, and roused their fears; and whatsoever sentiments they might have in their blinding prosperity, they have had other kind of motions in them in their stormy afflictions, and, like Jonah's mariners, have been ready to cry to him for help, whom they disdained to own so much as in being, while they swam in their pleasures. The thoughts of a Deity cannot be so extin guished, but they will revive and rush upon a man, at least under some sharp affliction. Amazing judgments will make them question their own apprehensions. God sends some messengers to keep alive the apprehension of him as a Judge, while men resolve not to own or reverence him as a Governor. A man cannot but keep a scent of what was born with him; as a vessel that hath been seasoned first with a strong juice will preserve the scent of it, whatsoever liquors are afterwards put into it. 4. What is it for which such men rack their wits, to form notions that there is no God? Is it not that they would indulge some vicious habit, which hath gained the possession of their soul, which they know cannot be favoured by that holy God,' whose notion they would raze out? Is it not for some brutish affection, as degenerative of human nature, as derogatory to the glory of God; a lust as unmanly as sinful? The terrors of God are the effects of guilt; and therefore men would wear out the apprehensions of a Deity, that they might be brutish without control. They would fain believe there were no God, that they might not be men, but beasts. How great a folly is it to take so much pains in vain, for a slavery and torment; to cast off that which they call a yoke, for that which really is one! There are more pains and toughness of soul requisite to shake off the apprehensions of God, than to believe that he is, and cleave constantly to him. What a madness is it in any to take so much pains to be less than a man, by razing out the apprehensions of God, when, with less pains, he may be more than an earthly man, by cherishing the notions of God, and walking answerably thereunto! 5. How unreasonable is it for any man to hazard himself at this rate in the denial of a God! The atheist saith he knows not that there is a God; but may he not reasonably think there may be one for aught he knows? and if there be, what a desperate confusion will he be in, when all his bravadoes shall prove false! What can they gain by such an opinion? A freedom, say they, from the burdensome yoke of conscience, a liberty to do what they list, that doth not subject them to divine laws. It is a hard matter to persuade any that they can gain this. They can gain but a sordid pleasure, unworthy the nature of man. But it were well that such would argue thus with themselves: if there be a God, and I fear and obey him, I gain a happy eternity; but if there be no God, I lose nothing but my sordid lusts, by firmly believing there is one. If I be deceived at last, and find a God, can I think to be rewarded by him, for disowning him? Do not I run a desperate hazard to lose his favour, his kingdom, and endless felicity, for an end 1 Psalm xciv. 6, 7. less torment? By confessing a God I venture no loss; but by denying him, I run the most desperate hazard, if there be one. He is not a reasonable creature, that will not put himself upon such a reasonable arguing. What a doleful meeting will there be between the God who is denied, and the atheist that denies him, who shall meet with reproaches on God's part, and terrors on his own! All that he gains is a liberty to defile himself here, and a certainty to be despised hereafter, if he be in an error, as undoubtedly he is. 6. Can any such person say he hath done all that he can to inform himself of the being of God, or of other things which he denies? Or rather, they would fain imagine there is none, that they may sleep securely in their lusts, and be free (if they could) from the thunder-claps of conscience. Can such say they have used their utmost endeavours to instruct themselves in this, and can meet with no satisfaction? Were it an abstruse truth it might not be wondered at; but not to meet with satisfaction in this which every thing minds us of, and helpeth, is the fruit of an extreme negligence, stupidity, and a willingness to be unsatisfied, and a judicial process of God against them. It is strange any man should be so dark in that upon which depends the conduct of his life, and the expectation of happiness hereafter. I do not know what some of you may think, but I believe these things are not useless to be proposed for ourselves to answer temptations; we know not what wicked temptation in a debauched and sceptic age, meeting with a corrupt heart, may prompt men to; and though there may not be any atheist here present, yet I know there is more than one, who have accidentally met with such, who openly denied a Deity; and if the like occasion happen, these considerations may not be unuseful to apply to their consciences. But I must confess, that since those that live in this sentiment, do not judge themselves worthy of their own care, they are not worthy of the care of others; and a man must have all the charity of the Christian religion, which they despise, not to contemn them, and leave them to their own folly. As we are to pity mad men, who sink under an unavoidable distemper, we are as much to abominate them, who wilfully hug this prodigious frenzy. Use III. If it be the atheist's folly to deny or doubt of the being of God, it is our wisdom to be firmly settled in this truth, that God is. We should never be without our arms in an age wherein atheism appears barefaced without a disguise. You may meet with suggestions to it, though the devil formerly never attempted to demolish this notion in the world, but was willing to keep it up, so the worship due to God might run in his own channel, and was necessitated to preserve it, without which he could not have erected that idolatry, which was his VOL. I.-11 great design in opposition to God; yet since the foundations of that are torn up, and never like to be rebuilt, he may endeavour as his last refuge, to banish the notion of God out of the world, that he may reign as absolutely without it, as he did before by the mistakes about the divine nature. But we must not lay all upon Satan; the corruption of our own hearts ministers matter to such sparks. It is not said Satan hath suggested to the fool, but the fool hath said in his heart' there is no God. But let them come from what principle soever, silence them quickly, give them their dismissal; oppose the whole scheme of nature to fight against them, as the stars did against Sisera. Stir up sentiments of conscience to oppose sentiments of corruption. Resolve sooner to believe that yourselves are not, than that God is not; and if you suppose they at any time come from Satan, object to him that you know he believes the contrary to what he suggests. Settle this principle firmly in you, 'let us behold him that is invisible,' as Moses did; let us have the sentiments following upon the notion of a God, to be restrained by a fear of him, excited by a love to him, not to violate his laws and offend his goodness. He is not a God careless of our actions, negligent to inflict punishment, and bestow rewards, he forgets not the labour of our love,' nor the integrity of our ways; he were not a God, if he were not a governor; and punishments and rewards are as essential to government, as a foundation to a building. His being and his government in rewarding, which implies punishment, (for the neglects of him are linked together)3 are not to be separated in our thoughts of him. 1. Without this truth fixed in us, we can never give him the worship due to his name. When the knowledge of any thing is fluctuating and uncertain, our actions about it are careless. We regard not that which we think doth not much concern us. If we do not firmly believe there is a God, we shall pay him no steady worship; and if we believe not the excellency of his nature, we shall offer him but a slight service. The Jews call the knowledge of the being of God the foundation and pillar of wisdom. The whole frame of religion is dissolved without this apprehension, and totters if this apprehension be wavering. Religion in the heart is as water in a weather-glass, which riseth or falls according to the strength or weakness of this belief. How can any man worship that which he believes not to be, or doubts of? Could any man omit the paying a homage to one, whom he did believe to be an omnipotent, wise being, possessing (infinitely above our conceptions) the perfections of all creatures? He must either think there is no such being, or 1 Heb. xi. 27. Mal. i. 13, 14. 3 Heb. xi. 6. 2 Heb. vi. 10. that he is an easy, drowsy, inobservant God, and not such an one as our natural notions of him, if listened to as well as the Scripture represents him to be. 2. Without being rooted in this, we cannot order our lives. All our baseness, stupidity, dulness, wanderings, vanity, spring from a wavering and unsettledness in this principle. This gives ground to brutish pleasure, not only to solicit, but conquer us. Abraham expected violence in any place where God was not owned (Gen. xx. 11,) 'Surely the fear of God is not in this place, and they will slay me for my wife's sake.' The natural knowledge of God firmly impressed, would choke that which would stifle our reason and deface our souls. The belief that God is, and what he is, would have a mighty influence to persuade us to a real religion, and serious consideration, and cast about how to be like to him and united with him. 3. Without it we cannot have any comfort of our lives. Who would willingly live in a stormy world, void of a God? If we waver in this principle, to whom should we make our complaints in our afflictions? Where should we meet with supports? How could we satisfy ourselves with the hopes of a future happiness? There is a sweetness in the meditation of his existence, and that he is a Creator. Thoughts of other things have a bitterness mixed with them: houses, lands, children, now are, shortly they will not be; but God is, that made the world his faithfulness, as he is a Creator, is a ground to deposit our souls and concerns in our innocent sufferings. So far as we are weak in the acknowledgment of God, we deprive ourselves of our content in the view of his infinite perfections. 4. Without the rooting of this principle, we cannot have a firm belief of Scripture. The Scripture will be a slight thing to one that hath weak sentiments of God. The belief of a God must necessarily precede the belief of any revelation; the latter cannot take place without the former as the foundation. We must firmly believe the being of a God, wherein our happiness doth consist, before we can believe any means which conduct us to him. Moses begins with the Author of creation, before he treats of the promise of redemption. Paul preached God as a Creator to a university, before he preached Christ as Mediator. What influence can the testimony of God have in his revelation upon one that doth not firmly assent to the truth of his being? All would be in vain that is so often repeated, 'Thus saith the Lord,' if we do not believe there is a Lord that speaks it. There could be no awe from his sovereignty in his commands, nor any comfortable taste of his goodness in his promises. The more we are strengthened in this principle, the 1 Psalm civ. 24. 21 Pet iv. 19. 3 Acts xvii. 24. |