he is, by finding that he is a rewarder, and can set to your seals that he is what he hath declared himself to be in his word (Isa. xliii. 12): "I have declared, and have saved; therefore you are my witnesses, saith the Lord, that I am God." The secret touches of God upon the heart, and inward converses with him, are a greater evidence of the existence of a supreme and infinitely good Being, than all nature.

Use IV. Is it a folly to deny or doubt of the being of God? It is a folly also not to worship God, when we acknowledge his existence; it is our wisdom then to worship him. As it is not indifferent whether we believe there is a God or no; so it is not indifferent whether we will give honor to that God or no. A worship is his right as he is the Author of our being, and fountain of our happiness. By this only we acknowledge his Deity; though we may profess his being, yet we deny that profession in neglects of worship. To deny him a worship is as great a folly, as to deny his being. He that renounceth all homage to his Creator, envies him the being which he cannot deprive him of. The natural inclination to worship is as universal as the notion of a God; idolatry else had never gained footing in the world. The existence of God was never owned in any nation, but a worship of him was appointed. And many people who have turned their backs upon some other parts of the law of nature, have paid a continual homage to some superior and invisible being. The Jews give a reason why man was created in the evening of the Sabbath, because he should begin his being with the worship of his Maker. As soon as ever he found himself to be a creature, his first solemn act should be a particular respect to his Creator. "To fear God and keep his commandment," is the whole of man, or is whole man; he is not a man but a beast, without observance of God. Religion is as requisite as reason to complete a man: he were not reasonable if he were not religious; because by neglecting religion, he neglects the chiefest dictate of reason. Either God framed the world with so much order, elegancy, and variety to no purpose, or this was his end at least, that reasonable creatures should admire him in it, and honor him for it. The notion of God was not stamped upon men, the shadows of God did not appear in the creatures, to be the subject of an idle contemplation, but the motive of a due homage to God. He created the world for his glory, a people for himself, that he might have the honor of his works; that since we live and move in him, and by him, we should live and move to him and for him. It was the condemnation of the heathen world, that when they knew there was a God, they did not give him the glory due to him.s He that denies his being, is an atheist to his essence: he that denies his worship, is an atheist to his honor.

If it be a folly to deny the being of God, it will be our wisdom, then, since we acknowledge his being, often to think of him. Thoughts are the first issue of a creature as reasonable: He that hath given us the faculty whereby we are able to think, should be the principal object about which the power of it should be exercised. It is a justice to God, the author of our understandings, a justice to

Eccl. xii. 18.

? Heb.

• Rom. i. 21.

Prov. iv. 23.

the nature of our understandings, that the noblest faculty should be employed about the most excellent object. Our minds are a beam from God; and, therefore, as the beams of the sun, when they touch the earth, should reflect back upon God. As we seem to deny the being of God not to think of him; we seem also to unsoul our souls in misemploying the activity of them any other way, like flies, to be oftener on dunghills than flowers. It is made the black mark of an ungodly man, or an atheist, that "God is not in all his thoughts' (Psalm x. 4). What comfort can be had in the being of God without thinking of him with reverence and delight? A God forgotten is as good as no God to us.

DISCOURSE II.

ON PRACTICAL ATHEISM.

PSALM XIV. 1.-The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.

PRACTICAL atheism is natural to man in his depraved state, and very frequent in the hearts and lives of men.

The fool hath said in his heart, There is no God. He regards him as little as if he had no being. He said in his heart, not with his tongue, nor in his head: he never firmly thought it, nor openly asserted it. Shame put a bar to the first, and natural reason to the second; yet, perhaps, he had sometimes some doubts whether there were a God or no. He wished there were not any, and sometimes hoped there were none at all. He could not raze out the notion of a Deity in his mind, but he neglected the fixing the sense of God in his heart, and made it too much his business to deface and blot out those characters of God in his soul, which had been left under the ruins of original nature. Men may have atheistical hearts without atheistical heads. Their reasons may defend the notion of a Deity, while their hearts are empty of affection to the Deity. Job's children may curse God in their hearts, though not with their lips."

There is no God. Most understand it of a denial of the providence of God, as I have said in opening the former doctrine. He denies some essential attribute of God, or the exercise of that attribute in the world. He that denies any essential attribute, may be said to deny the being of God. Whosoever denies angels or men to have reason and will, denies the human and angelical nature, because understanding and will are essential to both those natures; there could neither be angel nor man without them. No nature can subsist without the perfections essential to that nature, nor God be conceived of without his. The apostle tells us (Eph. ii. 12), that the Gentiles were "without God in the world." So, in some sense, all unbelievers may be termed atheists; for rejecting the Mediator appointed by God, they reject that God who appointed him. But this is beyond the intended scope, natural atheism being the only subject; yet this is deducible from it. That the title of to doth not only belong to those who deny the existence of God, or to those who contemn all sense of a Deity, and would root the conscience and reverence of God out * So the Chaldee reads Non potestas, denying the

"Job i. 5.

authority of God in the world.

of their souls; but it belongs also to those who give not that worship to God which is due to him, who worship many gods, or who worship one God in a false and superstitious manner, when they have not right conceptions of God, nor intend an adoration of him according to the excellency of his nature. All those that are unconcerned for any particular religion fall under this character: though they own a God in general, yet are willing to acknowledge any God that shall be coined by the powers under whom they live. The Gentiles were without God in the world; without the true notion of God, not without a God of their own framing. This general or practical atheism is natural to men.

1. Not natural by created, but by corrupted nature. It is against nature, as nature came out of the hand of God; but universally natural, as nature hath been sophisticated and infected by the serpent's breath. Inconsideration of God, or misrepresentation of his nature, are as agreeable to corrupt nature, as the disowning the being of a God is contrary to common reason. God is not denied, naturâ, sed vitiis.y

2. It is universally natural: "The wicked are estranged from the womb (Psalm lviii. 3). They go astray as soon as they be born: their poison is like the poison of a serpent." The wicked, (and who by his birth hath a better title?) they go astray from the dictates of God and the rule of their creation as soon as ever they be born. Their poison is like the poison of a serpent, which is radically the same in all of the same species. It is seminally and fundamentally in all men, though there may be a stronger restraint by a divine hand upon some men than upon others. This principle runs through the whole stream of nature. The natural bent of every man's heart is distant from God. When we attempt anything pleasing to God, it is like the climbing up a hill, against nature; when anything is displeasing to him, it is like a current running down the channel in its natural course; when we attempt anything that is an acknowledg ment of the holiness of God, we are fain to rush, with arms in our hands, through a multitude of natural passions, and fight the way through the oppositions of our own sensitive appetite. How softly do we naturally sink down into that which sets us at a greater distance from God! There is no active, potent, efficacious sense of a God by nature. "The heart of the sons of men is fully set in them to do evil" (Eccl. viii. 11). The heart, in the singular number, as if there were but one common heart beat in all mankind, and bent, as with one pulse, with a joint consent and force to wickedness, without a sense of the authority of God in the earth, as if one heart acted every man in the world. The great apostle cites the text to verify the charge he brought against all mankind. In his interpretation, the Jews, who owned one God, and were dignified with special privileges, as well as the Gentiles that maintained many gods, are within the compass of this character. The apostle leaves out the first part of the text, "The fool hath said in his heart," but takes in the latter part, and the verses following. He charges all, because all, every man of them, was under sin-"There is none that seeks God;" and, Augustin de Civit. Dei.

Rom. iii. 9-12.

ver. 19, he adds, "What the law saith, it speaks to those that are under the law," that none should imagine he included only the Gentiles, and exempted the Jews from this description. The leprosy of atheism had infected the whole mass of human nature. No man, among Jews or Gentiles, did naturally seek God; and, therefore, all were void of any spark of the practical sense of the Deity. The effects of this atheism are not in all externally of an equal size; yet, in the fundamentals and radicals of it, there is not a hair's difference between the best and the worst men that ever traversed the world. The distinction is laid either in common grace, bounding and suppressing it; or in special grace, killing and crucifying it. It is in every one either triumphant or militant, reigning or deposed. No man is any more born with sensible acknowledgments of God, than he is born with a clear knowledge of the nature of all the stars in the heavens, or plants upon the earth. None seeks after God." None seek God as his rule, as his end, as his happiness, which is a debt the creature naturally owes to God. He desires no communion with God; he places his happiness in anything inferior to God; he prefers everything before him, glorifies everything above him; he hath no delight to know him; he regards not those paths which lead to him; he loves his own filth better than God's holiness; his actions are tinctured and dyed with self, and are void of that respect which is due from him to God.

C

The noblest faculty of man, his understanding, wherein the remaining lineaments of the image of God are visible; the highest operation of that faculty, which is wisdom, is, in the judgment of the Spirit of God, devilish, whilst it is earthly and sensual; and the wisdom of the best man is no better by nature; a legion of impure spirits possess it; devilish, as the devil, who, though he believe there is a God, yet acts as if there were none, and wishes he had no superior to prescribe him a law, and inflict that punishment upon him which his crimes have merited. Hence the poison of man by nature is said to be like the poison of a serpent, alluding to that serpentine temptation which first infected mankind, and changed the nature of man into the likeness of that of the devil; so that, notwithstanding the harmony of the world, that presents men not only with the notice of the being of a God, but darts into their minds some remarks of his power and eternity; yet the thoughts and reasonings of man are so corrupt, as may well be called diabolical, and as contrary to the perfection of God, and the original law of their nature, as the actings of the devil are; for since every natural man is a child of the devil, and is acted by the diabolical spirit, he must needs have that nature which his father hath, and the infusion of that venom which the spirit that acts him is possessed with, though the full discovery of it may be restrained by various circumstances (Eph. ii. 2). To conclude: though no man, or at least very few, arrive to a round and positive conclusion in their hearts that there is no God, yet there is no man that naturally hath in his heart any reverence of God. In general, before I come to a particular proof, take some proposi

tions.

• Coccei,

b James iii. 15.

• Psalm lviii. 4.