which offers itself to our sense, presents a Deity to our minds and exhorts us to subscribe to the truth of it, yet there is a root of atheism springing up sometimes in wavering thoughts and foolish imaginations, inordinate actions, and secret wishes. Certain it is, that every man that doth not love God, denies God; now can he that disaffects him, and hath a slavish fear of him, wish his existence, and say to his own heart with any cheerfulness, there is a God, and make it his chief care to persuade himself of it? he would persuade himself there is no God, and stifle the seeds of it in his reason and conscience, that he might have the greatest liberty to entertain the allurements of the flesh. It is necessary to excite men to daily and actual considerations of God and his nature, which would be a bar to much of that wickedness which overflows in the lives of men.

5. Nor is it unuseful to those who effectually believe and love him; for those who have had a converse with God, and felt his powerful influences in the secrets of their hearts, to take a prospect of those satisfactory accounts which reason gives of that God they adore and love; to see every creature justify them in their owning of him, and affections to him: indeed, the evidences of a God striking upon the conscience of those who resolve to cleave to sin as their chiefest darling, will dash their pleasures with unwelcome mixtures.

I shall further premise this, That the folly of atheism is evidenced by the light of reason. Men that will not listen to Scripture, as having no counterpart of it in their souls, cannot easily deny natural reason, which riseth up on all sides for the justification of this truth. There is a natural as well as a revealed knowledge, and the book of the creatures is legible in declaring the being of a God, as well as the Scriptures are in declaring the nature of a God; there are outward objects in the world, and common principles in the conscience, whence it may be inferred.

For, 1. God in regard of his existence is not only the discovery of faith, but of reason. God hath revealed not only his being, but some sparks of his eternal power and godhead in his works, as well as in his word. (Rom. i. 19, 20,) 'God hath showed it unto them,'-how?2 in his works; by the things that are made, it is a discovery to our reason, as shining in the creatures; and an object of our faith as breaking ont upon us in the Scriptures: it is an article of our faith, and an article of our reason. Faith supposeth natural knowledge, as grace supposeth nature. Faith, indeed, is properly of things above reason, purely depending upon revelation. What can be demonstrated by natural light, is not so properly the object of faith; though

in regard of the addition of a certainty by revelation, it is so. The belief that God is, which the apostle speaks of, is not so much of the bare existence of God, as what God is in relation to them that seek him, viz. a rewarder. The apostle speaks of the faith of Abel, the faith of Enoch, such a faith that pleases God: but the faith of Abel testified in his sacrifice, and the faith of Enoch testified in his walking with God, was not simply a faith of the existence of God. Cain in the time of Abel, other men in the world in the time of Enoch, believed this as well as they: but it was a faith joined with the worship of God, and desires to please him in the way of his own appointment; so that they believed that God was such as he had declared himself to be in his promise to Adam, such an one as would be as good as his word, and bruise the serpent's head. He that seeks to God according to the mind of God, must believe that he is such a God that will pardon sin, and justify a seeker of him; that he is a God of that ability and will, to justify a sinner in that way he hath appointed for the clearing the holiness of his nature, and vindicating the honour of his law violated by man. No man can seek God or love God, unless he believe him to be thus; and he cannot seek God without a discovery of his own mind how he would be sought. For it is not a seeking God in any way of man's invention, that renders him capable of this desired fruit of a reward. He that believes God as a rewarder, must believe the promise of God concerning the Messiah. Men under the conscience of sin cannot tell, without a divine discovery, whether God will reward, or how he will reward the seekers of him; and therefore cannot act towards him as an object of faith. Would any man seek God merely because he is, or love him because he is, if he did not know that he should be acceptable to him? The bare existence of a thing is not the ground of affection to it, but those qualities of it and our interest in it, which render it amiable and delightful. How can men, whose consciences fly in their faces, seek God or love him, without this knowledge that he is a rewarder? Nature doth not show any way to a sinner, how to reconcile God's provoked justice with his tenderness. The faith the apostle speaks of here is a faith that eyes the reward as an encouragement, and the will of God as the rule of its acting; he doth not speak simply of the existence of God.

I have spoken the more of this place, because the Socinians use this to decry any natural knowledge of God, and that the existence of God is only to be known by revelation, so that by that reason any one that lived without the Scripture hath no ground to believe the being of a God. The Scripture ascribes

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a knowledge of God to all nations in the world (Rom. i. 19;) not only a faculty of knowing, if they had arguments and demonstrations, as an ignorant man in any art hath a faculty to know; but it ascribes an actual knowledge (ver. 19) 'manifest in them;' (ver. 21) They knew God;' not they might know him; they knew him when they did not care for knowing him. The notices of God are as intelligible to us by reason, as any object in the world is visible; he is written in every letter.

2. We are often in the Scripture sent to take a prospect of the creatures for a discovery of God. The apostles drew arguments from the topics of nature, when they discoursed with those that owned the Scripture (Rom. i. 19,) as well as when they treated with those that were ignorant of it, as Acts xiv. 16, 17. And among the philosophers of Athens (Acts xvii. 27, 29,) such arguments the Holy Ghost in the apostles thought sufficient to convince men of the existence, unity, spirituality, and patience of God. Such arguments had not been used by them and the prophets from the visible things in the world to silence the gentiles with whom they dealt, had not this truth, and much more about God, been demonstrable by natural reason: they knew well enough that probable. arguments would not satisfy piercing and inquisitive minds.1

In Paul's account, the testimony of the creatures was without contradiction. God himself justifies this way of proceeding by his own example, and remits Job to the consideration of the creatures, to spell out something of his divine perfections.2 And this is so convincing an argument of the existence of God, that God never vouchsafed any miracle, or put forth any act of omnipotency, besides what was evident in the creatures, for the satisfaction of the curiosity of any atheist, or the evincing of his being, as he hath done for the evidencing those truths which were not written in the book of nature, or for the restoring a decayed worship, or the protection or deliverance of his people. Those miracles in publishing the gospel, indeed, did demonstrate the existence of some supreme power; but they were not seals designedly affixed for that, but for the confirmation of that truth, which was above the ken of purblind reason, and purely the birth of Divine revelation. Yet what proves the truth of any spiritual doctrine, proves also in that act the existence of the Divine Author of it. The revelation always implies a revealer, and that which manifests it to be a revelation, manifests also the supreme revealer of it. By the same light the sun manifests other things to us, it also manifests itself.

But what miracles could rationally be supposed to work upon an atheist, who is not drawn to a sense of the truth proclaimed aloud by so many wonders of the creation? Let us now proceed to the demonstration of the atheist's folly.

It is a folly to deny or doubt of a Sovereign Being incomprehensible in his nature, infinite in his essence and perfections, independent in his operations, who hath given being to the whole frame of sensible and intelligible creatures, and governs them according to their several natures, by an inconceivable wisdom; who fills the heavens with the glory of his majesty, and the earth with the influences of his goodness.

It is a folly inexcusable to renounce, in this case, all appeal to universal consent, and the joint assurances of the creatures. Reason I. 'Tis a folly to deny or doubt of that which hath been the acknowledged sentiment of all nations, in all places and ages. There is no nation but hath owned some kind of religion, and, therefore, no nation but hath consented in the notion of a Supreme Creator and Governor.

1. This hath been universal. 2. It hath been constant and uninterrupted. 3. Natural and innate.

First, It hath been universally assented to by the judgments and practices of all nations in the world.

1. No nation hath been exempt from it. All histories of former and latter ages have not produced any one nation but fell under the force of this truth. Though they have differed in their religions, they have agreed in this truth; here both heathen, Turk, Jew, and Christian, centre without any contention. No quarrel was ever commenced upon this score; though about other opinions wars have been sharp, and enmities irreconcilable. The notion of the existence of a Deity was the same in all, Indians as well as Britons, Americans as well as Jews. It' hath not been an opinion peculiar to this or that people, to this or that sect of philosophers; but hath been as universal as the reason whereby men are differenced from other creatures, so that some have rather defined man by animal religiosum, than animal rationale. 'Tis so entwined with reason that a man cannot be accounted rational, unless he own an object of religion; therefore he that understands not this, renounceth his humanity when he renounceth a Divinity. No instance can be given of any one people in the world that disclaimed it. It hath been owned by the wise and ignorant, by the learned and stupid, by those who had no other guide but the dimmest light of nature, as well as by those whose candles were snuffed by a more polite education, and that without any solemn debate and contention. Though some philosophers have been known to change their opinions in the concerns of nature, yet none can be proved to have absolutely changed their opinion concerning the being VOL. I.-3

of a God. One died for asserting one God; none, in the former ages upon record, hath died for asserting no God. Go to utinost bounds of America, you may find people without some broken pieces of the law of nature, but not without this signature and stamp upon them, though they wanted commerce with other nations, except as savage as theinselves, in whom the light of nature was as it were sunk into the socket, who are but one remove from brutes, who clothe not their bodies, cover not their shame, yet were they as soon known to own a God, as they were known to be a people. They were possessed with the notion of a Supreme Being, the author of the world; had an object of religious adoration; put up prayers to the deity they owned for the good things they wanted, and the diverting the evils they feared. No people so untamed where absolute perfect atheism had gained a footing. Not one nation of the world known in the time of the Romans that were without their ceremonies, whereby they signified their devotion to a deity. They had their places of worship, where they made their vows, presented their prayers, offered their sacrifices, and implored the assistance of what they thought to be a god; and in their distresses ran immediately, without any deliberation, to their gods: so that the notion of a deity was as inward and settled in them as their own souls, and, indeed, runs in the blood of mankind. The distempers of the understanding cannot utterly deface it; you shall scarce find the most distracted madman, in his raving fits, to deny a God, though he may blaspheme, and fancy himself one.

2. Nor doth the idolatry and multiplicity of gods in the world weaken, but confirm this universal consent. Whatsoever unworthy conceits men have had of God in all nations, or whatsoever degrading representations they have made of him, yet they all concur in this, that there is a Supreme Power to be adored. Though one people worshipped the sun, others the fire-and the Egyptians, gods out of their rivers, gardens, and fields; yet the notion of a Deity existent, who created and governed the world, and conferred daily benefits upon them, was maintained by all, though applied to the stars, and in part to those sordid creatures. All the Dagons of the world establish this truth, and fall down before it. Had not the nations owned the being of a God, they had never offered incense to an idol: had there not been a deep impression of the existence of a Deity, they had never exalted creatures below themselves to the honour of altars: men could not so easily have been deceived by forged deities, if they had not had a notion of a real Their fondness to set up others in the place of God, evidenced a natural knowledge that there was one who had a right to be worshipped. If there were not this sentiment of a