The folly of atheism demonstrated to the capacity of the most unlearned reader by Clement Elis ... Ellis, Clement, 1630-1700. 1692 Approx. 239 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A39251 Wing E555 ESTC R17534 12656396 ocm 12656396 65384 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39251) Transcribed from: (Early English Books Online ; image set 65384) Images scanned from microfilm: (Early English books, 1641-1700 ; 352:12) The folly of atheism demonstrated to the capacity of the most unlearned reader by Clement Elis ... Ellis, Clement, 1630-1700. [2], xi, 159 p. Printed and are to be sold by William Rogers ... and Thomas Elis ..., London : 1692. Reproduction of original in Union Theological Seminary Library, New York. Imperfect: filmed copy dark and partially illegible. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Emma (Leeson) Huber Sampled and proofread 2003-07 Emma (Leeson) Huber Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Imprimatur , August 14. 1691. Geo. Royse , R. R. in Christo Patri , ac Domino Domino Iohanni Archiepisc. Cant. à Sac. Dom. THE FOLLY OF ATHEISM , DEMONSTRATED , TO THE CAPACITY OF THE Most Unlearned Reader . By CLEMENT ELIS , Rector of Kirkby , A M. and Author of the Gentile Sinner . Psal. XIV . 1. LIII . 1. The Fool hath said in his heart , There is no God. Quocunque te flexeris , ibi Deum videbis occurrentem tibi . Sen. de Benef. LONDON : Printed , and are to be Sold by William Rogers at the Sun over-against St. Dunstan's Church in Fleetstreet , and Thomas Elis in Mansfield . 1692. THE PREFACE . WHAT the design of this plain Discourse is , I need not tell any one that reads and understands the Title of it ; for by that he may see , that my business therein , is to make it plain to every one that can understand Reason , That it is a very foolish thing for one to persuade himself , that there is no GOD. Whether I have done this or no , is a question which I am not concerned to answer any otherwise , than by desiring him that asks it , seriously to read and consider the whole Discourse ; and when he hath done so , laying aside all Prejudice and Partiality , to answer it to himself . If he will not be at this pains , I cannot help it ; but as I heartily Bless Almighty GOD , who hath enabled me to do it to my own full satisfaction , so I most humbly beseech his Divine Majesty , that all who are not satisfied with what is here done , may not fail to find all that satisfaction elsewhere , which they do not meet with here . If any one shall slight this Discourse , as a thing wholly needless ; although he grant it to be convincing , and to prove the thing which I have undertaken to prove : I say in the First place , That I could heartily wish , that it were indeed as needless , as he thinks it to be . Nothing should make me more glad , than to be well assured , that I have lost my Labour , upon no other account but this , That no man is in danger of losing his GOD through Unbelief . But in the Next place , I must say also , That I fear he is mistaken . For if this Discourse be Needless , supposing withal that it be Convincing , it must be for one of these Two Reasons : Either First , because all men do already Believe that there is a GOD ; and therefore all Discourses on this Subject are needless . Or , Secondly , Because there is enough already written by others to persuade men into this Belief , and therefore this Discourse is needless . He that for the former of these Two Reasons , thinks not only this , but all Discourses tending to persuade men to believe there is a GOD , to be needless ; seems to me too little to consider how most men Live in the World. It is a very sad and uncomfortable thing to be thought on ; but alas ! a thing every where too visible , That very many persons both high and low , behave themselves in all their ways so irreligiously and regardlesly of GOD , and of his Holy Laws , that one can hardly imagine how they could , did they on purpose ●●t themselves to do it , give the World any clearer proof that they have not any sense of GOD , than now they do . The abounding of all sorts of Wickedness and Prophaneness ; and the great indulgence people give every where to themselves in all manner of vice and vanity ; their deriding of serious Piety , mocking at a conscienciousstrictness and regularity of life , and even glorying in their own sins , which they know to be against the plainest laws of GOD , and threatned by him , with no less than Eternal Damnation ; seem to me a most evident sign , That men do not really believe that there is a GOD. The transgression of the wicked ( saith the Psalmist , ( Psal. 36. 1. ) saith within my heart , that there is no fear of GOD before his eyes . And whence should it proceed that men fear not GOD , but hence ; That either they are not throughly convinced , that there is a GOD to be feared : Or they understand so little of GOD , or what GOD is , that they know not for what he is to be feared ; and therefore ( as 't is said , Psal. 10. 13. ) they contemn GOD ? 'T is true indeed , that there are not many among us who do openly deny that there is a GOD ; or who will not say , that they believe there is one . But 't is as true also , that of many of these who make this Profession , we may use the words of St. Paul , Tit. 1. 16. They profess that they know GOD , but in works they deny him ; being abominable and disobedient , and unto every good work reprobate . In rehearsing the Articles of the Christian Faith , every one of us saith for himself — I believe in GOD. But how many of us unsay it again in our unchristian and ungodly Conversation ? Our Works do much trulier speak the sense of our hearts , than our Words are wont to do . Shew me thy Faith without thy Works , and I will shew thee my Faith by my Works . So St. James challengeth him , that would needs be thought to have a Christian Faith , whilst he observed not the Laws of GOD. We may well say the same to every one that professeth to believe there is a GOD , and yet leads an ungodly Life . If our hearts and tongues do well agree , when we say we believe there is a GOD , it seems one of the hardest things in the World to conceive , how our Lives should so much disagree with them both . If we did really believe what we say we believe , one would think , we should be more afraid , than we are , of living so unanswerably to our Belief ; and more ashamed , than we are of living so unagreeably to our Profession . If a man would demonstrate to the world , That he doth but Dissemble and Lye , when he saith he believes , That there is a GOD ; by what other way could he do this , than by living a Wicked Life ? And why then should we not be convinced of it , that this Profession of his is indeed a Lye , when he proves it to us , as well as such a thing can be proved ? He lives and acts in all things , as pleaseth his own Humour and Lust ; he behaves himself as one that owns no Superior Power to restrain him from doing wickedly ; be breaks all the Laws of GOD and Man as far as he hath a Mind and Strength enough to do it ; he seems impatient of living any longer than he may be his own Master , or have the liberty to serve the Flesh ; He takes all liberty that he can get , and doth as wickedly as he dare , for fear of men ; he regards nothing ( besides his temporal safety ) but his own Will and Pleasure : And after all this , what clearer Demonstration can he give us , That he doth not believe there is a GOD , whom he is bound to serve ? And now if this be true , I am sure there is much need of Discourses against Atheism . Wickedness of all sorts did never more abound nor Triumph in the World , than now it doth : And therefore there never was more need of a Reformation of mens Lives and Manners , than now there is : But in vain are all Endeavours to that purpose , so long as men do not believe that there is a GOD over them , to whom they owe a Duty , and are accountable for their whole behaviour . Till men be convinced of this , tho they may possibly by force be kept from doing some sorts of Evil , they can never be Reformed , or persuaded to be good . But if they may once be throughly convinced of this , it may also be hoped , That they may be persuaded to account it both their Duty and their Interest to live a godly life ; and ( as St. Paul speaks , Col. I. 10. ) To walk worthy of GOD unto all pleasing , being fruitful in every good work . But supposing such Discourses needful , yee ( will some say ) what need was there of this , sceing there are already so many both larger and learneder on the same subject ? In answer to this , I have no more to say , but these things . First , I do very readily , and with all due thankfulness , both to GOD , and the learned Authors , acknowledg , That there be many both larger and learneder Discourses on this subiect than this is . But Secondly , even for this very Reason , that they are so large and learned , they are the less serviceable to that sort of People , for whose use this is principally design'd . As men of strong Reason and good Learning , can make good use of long and learned Discourses ; and receive much benefit by them ; So men of weak Understandings , and of little or no Learning , stand in need of short and plain Discourses , such as they can from their necessary Business get time to read ; and such , as reading , they are able to Understand : For their sake it is , that I publish this ; and therefore have I used as great plainness of Expression in it as possibly I could ; and yet I am very sure of it , no more than is needful to make them understand it . No man can deny but such people ought to live Religiously , as well as others ; and therefore ought to be well grounded in the first Principles of Religion . And they must be taught in such a way as they are able to learn , is we design to teach them any thing ; and therefore in teaching them , we must use both such Arguments , and such Language , as are not too hard for them ; or we lose our labour , and they all the benefit they should reap by it . If this be not enough to excuse me , at least , for Publishing this Discourse , and for Writing it too , with so much plainness , as , if I be not deceiv'd , I have done : I will only add this , That I had rather be blamed for being impertinent by them , who either need it not themselves , or see not the need that others have of it ; than bear the rebuke of my own Conscience , for not doing , what I am verily persuaded to be very needful , in the best manner I could do it ; tho not half so well as another might have done it . THE FOLLY OF ATHEISM . WE find Wicked men , or such as have no Religion , by the Holy Ghost himself , in Scripture , frequently called Fools : And how hard soever it may be to make such a fool understand or acknowledg his own Name , we are very sure he deserves it ; because the Spirit of Truth ( as the Holy Ghost is called , Ioh. 16. 13. ) hath given it him . The Man of a wicked Life , if he have any thoughts at all of GOD , must think either That there is a GOD , or That there is none . If he thinks That there is a GOD , he must needs be a fool for living wickedly , and wilfully provoking GOD's Wrath and indignation against himself , which he knows himself unable either to withstand or indure . If he thinks That thire is no GOD ; the Holy Ghost , by the mouth of David , hath told us twice over for our better assurance , That he is a fool for that . The fool ( saith he ) hath said in his heart , There is no GOD , Psal. 14. 1. 53. 1 And indeed , the truth of what He hath told us , is as clear to every one who hath Reason , and will use it to any good purpose , as the Light it self can be to him , who hath and will make use of his sight . To make this plain to the meanest capacity , is my present business ; and to this end , in the first place , I desire that these three things may be consider'd in the words of the Holy Ghost , which , I say , contain so clear a Truth : 1. What is said ; There is no GOD. 2. How 't is said ; In his heart . 3. Who hath said it ; The fool hath said . 1. That which is said is this ; There is no GOD. Doth he who saith this , understand what he saith ? If he do not , he is a fool for saying he knows not what . Doth he know what the word [ GOD ] signifies ? If he do not , he saith he knows not what . GOD , is He that made the World and all things therein ; the LORD of Heaven and Earth ; who giveth to all life , and breath , and all things ; in whom we live , and move , and have our being , Acts 17. 24 , 25 , 28. This is that which all the World hath ever meant by this word [ GOD ] : The First of all Beings , who is of himself from all Eternity , without beginning ; which gave being to all things that ever were , and in which , as in the first Fountain , is all Being , and Life , and Power , and Wisdom , and Goodness : Of whom , and through whom , and to whom are all things , to whom be glory for ever , Amen . Rom. 11. 36. This then is it which is said : Tho there be a World , yet it had no Maker . As much as to say , Tho' there be a stately , a useful , a richly furnished , and wisely contrived House , yet it had no Builder . Tho' there be many things , yet was there no first Cause of their Being ; Tho' all things are disposed in a very wonderful wise order , yet was there no wise Orderer of them . We Men , who were not always , came into this World , no body knows how ; We are provided for here , no body knows by whom ; We are dayly going hence , no body knows whither ; We have no Maker to whom we owe our being ; no Owner whose we are ; no Preserver whom we are to thank for any thing ; no LORD , or Governour , whom we are to obey ; to whom we must be accountable ; whose favour or displeasure we need to regard : We may do what we will with our selves , and all we can to any other , whether it be good or hurt . We may get whatever we can , by any means , for our selves , and from others ; we may do what we will with it , when we have got it . All Religion is a vain thing ; and Civil Government is but a crafty contrivance of Men. We are under no Laws , but such as we please to make to our selves . Who is Lord over us ? Psal. 12. 4. This is it that is said , in saying , There is no GOD. And surely there does not appear any wisdom in all this . 2. He that saith this , saith it in his heart . He is not so ignorant of GOD , as one who never heard of any such thing . If any one be so ignorant , 't is certain he 's a fool , and greatly to be pitied for his folly : But in what part of the World he should be found , I know not . He that saith in his heart , there is no GOD , talks of him within himself , and therfore hath heard of him . Yet some who have heard of GOD , are wholly careless and regardless of him , and very indifferent whether he be or no ; their hearts are at rest within them , and seem unconcern'd about this matter : This is great folly , and 't is well if there be not many such Fools , of whom it may be said , GOD is not in all their thoughts , Psal. 10. 4. Some there may be also , who wish with all their hearts , and could heartily desire that there were no GOD , that so , without all fear of him , they might live as they list . All these are Fools ; but he that saith in his heart there is no GOD , seems to outgo all these : He is come to a conclusion about it , and makes himself confident of it . 'T is true , indeed , he seems not yet so fool-hardy , as openly to say it with his Tongue : Tho' some Men are grown so impudent , as to boast of their folly , and to call it Wit to talk prophanely ; and some parts of the World are so over-run with bruitishness as to suffer this : Yet most men , if they be not more modest , are however , more cunning than to speak out all that they think . Tho' therefore they think there is no GOD , yet are they sensible how much it concerns them , that others should not be taught to think so too , or so much as know that they think so . If they should bring others to think as they do , they might soon be made to pay dearly for teaching them this lesson ; for then would all those others take to themselves the same liberty of doing what they list , as they desire to have , and the World would become a very unsafe place for them to live in . He therefore that saith there is no GOD , is content to say it in his heart only ; and can be very well content too , that all but himself should think otherwise for his own safety ; yea , lest all they who think there is a GOD , should begin to stand upon their guard against him , as an Enemy to Mankind ( as they have good reason to account him ) : Tho' he be so foolish , as to say in his heart , there is no GOD ; yet is he so cunning , as to say with his mouth among others , I believe in GOD. 3. He that saith in his heart there is no God , is the fool : No wise Man ever said it . The fear of the LORD , that is wisdom , Job 28. 28. The knowledg of the HOLY is understanding , Prov. 9. 10. The fear of the LORD , is the beginning of knowledg , Prov. 1. 7. and of wisdom ; And a good understanding have they that keep his commandments , Ps. 111. 10. But fools despise wisdom and instruction , Prov. 1. 7. And the heart of fools proclaimeth foolishness , Prov. 1● . 23. But what fool is he that saith this ? In the language of the Holy Ghost , the fool is he that goes on in a course of sinning . Of him and his Fellows , David gives us this account in those two Psalms , the 14th , and 51st , They are corrupt , they have done abominable works , there is none that doth good . The LORD looked down from Heaven upon the children of men , to see if there were any that did understand and seek GOD : They are all gone aside , they are altogether become filthy , there is none that doth good , no not one . The fool then , is the habitual sinner , who being deeply in love with his sin , cannot indure to think of parting with it . If there be a GOD , he knows he must very dearly pay for sinning against him ; and therefore so long as he believes there is a GOD , he cannot enjoy his sins in quietness . He has therefore no way left him but one to sin without a continual disturbance of mind from the checks of his own Conscience , and that is , As much as he can , to banish the belief , and even all thoughts of GOD far from him . This then for the love of his sins he is resolved upon ; and tho' it be very hard for him who hath his eye-sight , to open his eyes , and not see the Light ; yet he makes a shift so long to wink against the light , till at last he quite loseth his sight : So long he strives aagainst the belief of a GOD , that at length no Arguments can persuade him to believe . Resisting the Truth , GOD justly punisheth him with his own desire , and hides the Truth from him for ever : Because they received not the love of the truth , &c. GOD ( saith St. Paul ) shall send them strong delusion , that they should believe a lye : That they might be damn'd who believed not the truth , but had pleasure in unrighteousness , 2 Thess. 2. 10 , 11 , 12. As they did not like to retain GOD in their knowledg , GOD gives them over to a reprobate mind , Rom. 1. 28. And 't is most just with GOD thus to deal with such obstinate Fools ; I mean , to hide himself for ever from them , who have a long time done all that ever they could , not to see him . Hence the Sinner grows more and more a Fool , and at last arrives at the Fool 's confidence , to believe whatever he has a mind to ; He saith in his heart there is no GOD : And he that trusteth in his own heart , is a fool , Prov. 28. 26. Now , having seen these Three things , What is said , How 't is said , and Who hath said it ; We are to consider how well he deserves the name of Fool for saying it : That is , for persuading himself to believe , or for making himself confident , That there is no GOD. And this his Folly will undeniably appear very great , to every one that takes notice but of Three things , which are all very visible : 1. He is Confident , where he cannot have any , even the least ground of Assurance . 2. He is Confident , where his Confidence can do no good , but will do much hurt . 3. He is Confident , where all the reason in the world is against his Confidence . If then there be such a thing in the world as a fool , he that saith in his heart , or is confident that there is no GOD , must needs be a Fool. For , 1. He that is confident there is no GOD , is confident where he cannot have any the least ground of assurance ; that is , he is confident of that which he cannot pretend to know . And is not he a fool that pleaseth himself with such a groundless confidence as this , and ventures his soul on that whereof he cannot say , that he is in any measure sure ? No man was ever yet so vain as to undertake to prove that there is no GOD. Some have been either so dull that they could not , or so stubborn that they would not see or confess they saw reason enough to convince them that there is a GOD. And some have been so daring as to do their utmost endeavour to prove , that it is not altogether necessary that there must be one , or that 't is possible there may be none . But either that 't is impossible that there should be a GOD , or that of a certainty there is no such thing , none hath ever attempted to prove , with what confidence so ever he talks of this matter . Sum up all that all the Atheists in the world have at any time been able to say against the being of a GOD , it amounts to no more but this , It may be there is a GOD , and it may be there is not . Which is all one as to say , They know not whether there be a GOD or no. So that even whilst the Atheist most confidently denies that there is a GOD , he is forced to confess , that for any thing he knows to the contrary , there is one . Only he imagines there may be no GOD ; and as he imagines it to be , so he would fain have it to be , and therefore he is confident it is just as he imagins it may be , and would gladly have it be . And would not any of us laugh at that man , who talks with all confidence imaginable of a thing , as if he were sure of it ; and yet when he is askt , how he came to know it , can give no wiser an answer than this , I fain would have it so , and I conceive it may possibly be so , and I am not yet satisfied it is not as I think it may be , and therefore I am very confident 't is just as I say ? Would we not , I say , laugh at this as the answer of a Fool ? II. It is folly enough for one to be Confident without a reason or ground of Assurance ; yet is it a much greater folly on no good ground to be confident , where it is exceedingly dangerous to be confident , and where the confidence doth certainly much hurt , and can do no good . And yet such is his confidence , who is confident there is no GOD. Where there are two Opinions , whereof one knows not which is truest ; and there is danger in following the one , and none in following the other ; it must needs be acknowledg'd to be a great folly , to chuse to follow that opinion wherein there is danger , rather than that wherein there is none . If then there be no danger at all in believing there is a GOD , and a great deal of danger in thinking there is none : He must needs be a fool that thinks there is no GOD. Now these two things will quickly appear to be true . 1. To believe there is a GOD , ( even tho there were none ) doth much good , and no hurt . 2. To think there is no GOD ( tho it were true ) doth much hurt and no good . 1. To believe there is a GOD , ( even tho there were none ) doth much good and no hurt . It will easily be granted by the Atheist himself , that if there be a GOD ( as we certainly believe there is ) to believe it , is not only our duty , but our highest concern . If we have a Maker , Preserver , and Governour , it is very fit and necessary , and can no way be hurtful , but exceeding good and profitable for us to own him , and by all means to endeavour to please him , and to keep in his favour ; seeing that both we and all things are in his hand and power , and so totally depend upon him , that we can neither be happy , nor indeed be at all , but by his Blessing , Protection , and Providence : For in him we live , and move , and have our being , Act. 17. 28. We are his people , and the sheep of his pasture , Psal. 100. 3. But I say , that tho there were no GOD ( which yet cannot be ) to believe that there is one , would do much good and no hurt at all . It would do much good , because 't is plain , that this belief ( which nothing else cou'd do ) keeps the world in good order , and makes men sociable , governable , and serviceable to one another . This belief of a God , is that which keeps us from destroying our selves by Lasciviousness , Intemperance , and Luxury ; and from devouring and ruining one another by malice , envy , pride , covetousness , and oppression . So that the world owes its happiness to this belief . In short then , this belief helps us to live soberly , and righteously , and godly in this present world , Tit. 2. 12. and to die comfortably in hope of better things than this world affords , when we go out of it . And this certainly is all very good . But now this belief of a GOD can do no hurt at all . For seeing it naturally inclines men to do good , and restrains men from doing hurt , it self can no way be hurtful . If it can , let the Atheist himself shew us what the hurt of it is , even supposing there were no GOD. Is this the hurt it doth us , That it keeps us from using that liberty which were there no GOD , and we believ'd it , we might freelyuse ? Indeed , as I know not , if there were no GOD , what should make it unlawful for any one to use all the liberty he could get ; so I doubt as little , but if men thought there were none , they would use a great deal more liberty than they do ; but then 't is only because they are fools , and consider not their own good . A wise man , who is govern'd , not by passion , but by reason , as every man should be , would use no more liberty of that kind which wicked men most covet , than GOD now allows us , were he sure that there were no GOD. For GOD allows us all things that are for the good of our selves and mankind , and he forbids us nothing but what visibly tends to the hurt of our selves or others . It can be therefore no other liberty but that of doing hurt , which the belief of a GOD restrains us from ; and to restrain us from doing hurt , cannot be hurtful . A wise man , I say , would not use this liberty tho he might . For he wisely considers , that all men would have the same right as he to use that liberty ; and if they should do so , as there could be no reason why they should not as well as he , there could be no Society , no Government , no safe living by one another in the world . Or in the next place , is this the hurt which the belief of a GOD would do , supposing there were none , that in some cases we must suffer evils , which we should not need to suffer , were there no GOD ? We are poor , it may be , and yet for fear of GOD we dare not steal nor rob , nor cheat , to relieve our selves . We suffer wrong , and for fear of GOD we dar● not revenge our selves , and such like . 'T is true indeed , the belief of a GOD obligeth us to suffer rather than to do evil ; But it will be found to do us no hurt but good in this . Which that we may discern , we are to think upon these following things . 1. Remember , that some of the evils we suffer , are unavoidable by us , whether there be a GOD or no. That is , they are such as if there be a GOD , none but he can prevent or remove ; and if there be no GOD , it is not in our power to do either . Now in such cases it is a man's wisdom to suffer them with as little trouble to himself as he can , seeing he must bear them , do what he can : Impatience , fretting and rage , do not lessen , but double the suffering , whatever it be . And then the belief of a GOD binds us in such cases to no more , but to suffer patiently , and in humble submission to his will , and in hope that doing so , All things work together for good to us , Rom. 8. 28. And that the light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , 2 Cor. 4. 17. Seeing then such evils must be born , all the hurt the belief of GOD doth us , is to enable us to bear them more easily , even as much as he that suffers in hope , may suffer more cheerfully than he that has no hope . 2. Observe , that some of these evils are such , as we suffer through the wickedness of men . And here we should remember , first , That were there no belief or fear of GOD among men , where we now suffer one such evil , we should suffer a thousand . I hope then the belief of a GOD doth us no hurt in this , that it makes our sufferings fewer than otherwise they would be . Secondly , Remember , 't is for want of this belief , that men are so forward to hurt one another ; for GOD forbids it : and if men believed to the purpose that there is a GOD , forbidding all Injuries on pain of damnation , they would not dare to do wrong . Who then will say , that the belief of a GOD can be hurtful , when 't is only the want of it whence all such hurts arise ? Well , But it will be yet said , That were it not for fear of GOD , we might some way or other prevent , or remove such Evils as these . For a fuller answer to this , 3. Take notice , That of this kind of Evils , some are very slight , small , and easily tolerable ; others are very grievous , and not easily supportable . If the Evils we suffer one from another be very small , and easie to be born ; will not a wise man , whether there be a GOD , or no , rather be content to bear them patiently , even for the sake of his own ease and quiet , much more for the peace and quiet of the Neighbourhood ; than disturb both himself and his Neighbours , by beginning , and continuing a quarrel about little things ; and that when the issue is doubtful , and he cannot be sure he shall be a gainer in the end ? If one have a mind to end quarrels speedily , and to live in pe●ce and quietness , which certainly is a thing very desireable ; to put up in patience and silence light and trivial wrongs , is both the shortest , and easiest ; the cheapest , and most obliging way . And this is it that in such cases the belief of a GOD doth bind us to . If the Evils we suffer from others be very grievous , and not easily supportable ; the Laws of GOD do not forbid us fairly and legally to right and relieve our selves ; much less do they command us to lay our selves open to such Evils , or not to guard our selves as well as we can against them ; or to suffer Evil-doers to pass unpunished . All that GOD forbids in such cases , is spiteful , and unnecessary private revenge . Now a wise man again , whether there were a GOD or no , would take this very course that GOD now commands , and not that which he forbids . If he be in want or poverty , he would use no illegal means of relief ; if he be wrong'd , he would use no illegal ways of righting himself . Why ? because he considers he thus makes himself his own Judge , and his own Carver , and so might every one do as well as he , and at this rate there could be no Civil Society or Government ; but all men would be let loose , like so many wild beasts , to prey upon , and devour one another . What hurt then doth the belief of a GOD do us , when it binds us to suffer no otherwise than any wise man would of himself do , were he sure there is no GOD ? Is this the hurt it doth , that it binds us to die , rather than any way to dishonour GOD ; which we need not do , were there no GOD ? It is true again , that it binds us to this ; and if there were no GOD , we should not be bound to it . Well then , ( saith the Atheist ) can any one pretend , that this is no hurt , for a man to lose his life , and all that 's dear to him , at once irrecoverably , for the sake of GOD , if yet there be no GOD ? To this I say , If there be any hurt at all in this , yet is it much less than that which will necessarily follow the denying of a GOD , yea tho he were not . And this must be granted when these few things have been duly consider'd . First , We must all die , whether there be a GOD or no. I cannot think that any one of those who doubt whether there be a GOD , doubts too whether or no he shall die ; he is , he thinks , too sure of that . And further yet , we none of us know either when or how we shall die . It may be , tomorrow , or before ; and it may be too in the most painful Agony and Torment . Therefore , Secondly , the worst that can be in our dying for GOD , is this , That we may so be made to die , a little , and we know not how little a while , for ought we know , not one hour or minute before the time when otherwise we should have died . Or we may be made to die in torment ; and yet , for ought we know , in far less torment than otherwise we should have died , and it may be , at the same time . Thirdly , It cannot be any great hurt to lose a few days of an uncertain and troublesome lifo ; and such days , as for ought we know , would have brought so many evils along with them , as would have made us wish a thousand times over , that we had died sooner , and had never seen so much as one of them . Fourthly , If all men were persuaded that there is no GOD , the wickedness of men would soon make the world so uneasie a place to us , that he would think himself the happiest man , that could soonest find his way out of it . All this considered , 't is evident , That even the faintest hope that any one could conceive , of enjoying a Blessed Eternity with GOD , must be enough to make him set light by the loss of a few days more of life in this world . He that cannot be sure that there is no God , ( as no man can be ) and much more he that but thinks there is a GOD , must needs be a Fool , if he had rather live a while to dishonour GOD , and fall under his Wrath , than dye a little before his time , if he thinks it pleasing to GOD , and rewardable by him . For supposing it uncertain to him , whether there be a GOD or no , this were plainly to chuse a worse uncertain thing before a better . It were to chuse a few short days of life , which he knows not whether he shall have or no , or whether they will be worth having or no , yea , whether or no they will give him cause to repent that even he had one of them ; rather than a life of Eternal Blessedness with GOD , which , if there be a GOD , he is sure to have ; or rather than to secure himself from an endless state of intolerable Torments , which , if the● be a GOD , he is sure to fall into , who lives to GOD's Dishonour . And now where 's the hurt of dying for GOD , even tho there were none ? Is it this , in the last place , That such an one shall be disappointed in his Hope ? Is it not ( saith the Atheist ) a very miserable thing , to suffer and dye in hope of good things , and after he has paid so dear for his hope , find it defeated in a moment ? Well ; but let me tell the Atheist , he will find it a much more miserable thing , to have been confident all his life long that there is no GOD , and then in a moment to find there is one , to his everlasting sorrow . However , in answer to what he here objects ; First , It is certain , That if there be a GOD , his hope who died for GOD , is not defeated ; and if there be no GOD , then the defeating of his hope can be no misery or hurt to him . He that denies a GOD , denies a future state after death , and so according to him , the whole Man , Soul and Body , dies at once , as beasts do ; and has no more sense of any thing after death , than they have . Now that can be no misery or hurt , which cannot be felt : And the frustration of his hope , cannot be felt by him who has no sense of any thing . If the man that 's once dead , feels nothing , whatever he has lost , his loss is nothing at all to him . Whilst such an one lived , his hope made his Life pleasant , and his Sufferings tolerable ; it heightned his Joys , and it mitigated his Sorrows ; it was his comfort both in life and death ; and now he is dead , if there be a GOD , he enjoys all he hoped for , and is glad he took the rough way to Heaven , and thinks himself well paid for his pains and sufferings ; and if there be no GOD , he is in as good a condition as all others are , neither better nor worse ; and as they are not sensible of their past Pleasures , no more is he of his past Sorrows . His belief whilst he lived , did both himself and others much good , and could never hurt either himself or others , living or dead . 2. To think there is no GOD , ( even if there be none ) doth much hurt ●nd no good at all . If there be a GOD , ( as we cannot doubt but there is ) the Atheist will not deny , That his opinion is the most pernicious and mischievous thing in the world . To deprive ones self for ever of his Favour , and to expose ones self to his unsupportable Wrath , who alone can save or destroy as he pleaseth ; To lose Eternal Joys , and run into Eternal Torments , and merely for the enjoyment of a few days of fruitless sin and vanity , and for the humouring of a lump of flesh , which must within a few days corrupt , and rot in dirt ; can a man possibly do himself greater hurt than this ? And suppose the Atheist were in the right , what good could his opinion do him ? Nay , what hurt would it not do both him and all the world , were it generally received ? Whilst he is of this opinion , he enjoys a few beastly Pleasures , and is delighted to live as beasts do , and to think that he shall dye as they do too . O excellent Priviledge ! What is it else , that he can make much of this opinion for , but only that he thinks himself at liberty to do as he lists ? Well ; but whilst he is so fond of a brutish and licentious life , that he cannot endure to hear of GOD , because of his love to it ; I would desire to know of him , First , If this be no troub● to him , That he knows this voluptuous Life shall so quickly be at an end , and that in so short a time , yea he knows not how soon , all that he now thinks himself happy in , shall be gone for ever ? Next , If it be no trouble to him to restrain himself from what he most loves , for fear of bringing Sicknesses , Pains , and Death upon himself ; or that he has at any time so brought these and other like evils upon himself , whereby he is become unable to find any relish or pleasure in the things he loves , and has nothing left him to ease his troubl● ▪ Again ; What he has to administer any comfort or refreshment to him , if he fall into any kind of affliction or distress , when he can tast nothing but bitterness in this life , and yet hath not the least hopes of any other ? And lastly , If it do not trouble him , when ever he thinks of it , that he cannot be sure that his Opinion is true , and that , for ought he knows to the contrary , there may be a God , and he may the next moment cast him into Hell for the life he now leads ? I cannot but think , but when the Atheist is at any time awakened to the exercise of his reason , and thinks of these things , he cannot much boast of the good his Opinion doth himself ; nay , that he cannot deny , but 't is hurtful to him . And should it be once embraced generally by others , what would become of him and all the world ? There would be nothing in a short time visible , but disorder and confusion , and all manner of mischief and misery , were men once persuaded , That there is no GOD , no rewarder of the good , no punisher of the wicked ; and that there is nothing either to be hoped for , or feared , but in this life only . Had men none over them to keep them in awe , but weak men like themselves , what could be expected , but that they should fall a tearing and eating up one another ? Would not every one think it his concern , and his right too , to make the best he could of this present life to himself , as well as he , if he thought there were nothing either better or worse to be expected , than what this life ▪ affords ? Would not every one who is persuaded that this world is all that ever he must enjoy , use his utmost cunning and endeavour , without respect to any other person , or any regard to Right or Wrong , to pick and chuse , and carve out for himself as great a share of it as he possibly could ; yea , tho he must dig through the very bowels of all other men , to come at the things he desired to have ? Might not any one challenge as much Right to every thing that lay within his reach , as any other whatsoever ? And would not every one catch that could , yea and kill too , or do any thing else he could , that he might catch ? If it be true , that there is no GOD , to whom all are bound to submit , what Law can any one think himself bound to obey , but his own Will ? And would not every one be as free as he could make himself , and strive to have his own will , rather than to be subject to another's ? Would not every one endeavour to make himself Master of as much , and as many as he could ? And would not this striving for the Mastery , and scrambling who should get most , bring all things to confusion ? Could any thing but mere force and violence bring or keep men under Government ? And would men any longer bear so uneasie a yoke , whenever they could find out any way to break or shake it off ? All the world thus would be turn'd into a Field of War and Blood , and no man could think himself safe from his Neighbour . He that is strongest , or could make his Party the strongest for a time , could not promise himself that he should long continue so , and not be undermined by the wiles of the weaker , or by the treacheries or revolts of his own men . And they who are weakest , must be sure , whilst they are so , to endure the insolencies , and lye at the mercy of the stronger . No man could call either his goods or his life his own , seeing there could be nothing to hinder any one that had strength and malice enough , from invading them , or endeavouring to advance himself upon the ruins of any one whom he found standing in his way to what he covets . All men may plainly see , That Religion , were it generally practised throughout the world , would soon make it happy ; and that the good order that is in the world , is wholly owing to the sense men have of a GOD ; and that therefore there is so little good order in the world at this day , because there is so little sincere Religion , or true sense of GOD in it . And if there were no sense of GOD in it , there would be no good order at all . Tho it were true then , That there is no GOD , I dare say , the whole world would soon begin to wish it false ; yea , and rather than all men should think there is none , the Atheist himself would wish it false too . All men would quickly find reason enough to curse the man that first discovered so mischievous a Truth . But now seeing no man can possibly be assured , That it is true ; what a Fool is he that persuades himself it is , to no other end , but that he may be more free to do mischief , and by doing so , teach others to do the like ; thus putting himself , and the rest of mankind into a posture of War , and into the most deplorable condition imaginable ? I mean , into that of enjoying no quiet or safety in this world , no comfort or satisfaction in going out of it , and the danger of suffering more intolerable evils , than any one can now conceive , whenever death shall call him hence . III. The third Argument to prove him a fool , who is confident there is no GOD , is this : He is Confident , where all the Reason in the World is against his Confidence . And to make this good , I lay this down as a certain principle : It is a sufficient reason to believe that a thing is , when it 's being is discovered unto us , all those ways , whereby we can conceive that such a thing can be discovered unto us , if indeed it be , and may be known . If then GOD hath made himself known unto us all those ways , whereby we can conceive he can be made known , if he be ; we have all the Reason in the World to believe him to be , and so all the Reason in the World is against his Confidence that denies GOD to be . He is a fool that desires or calls for more than this ; for that is all one as if he should say , I will not believe that there is a GOD , 'till he be made known to me more ways than h● can be made known to me , though there be one . Now let any one say , what Evidence he would have to convince him that there is a GOD , and I will shew him that he hath it ; unless he would have such Evidence as cannot be given , tho' there be a GOD. All things cannot be discover'd by every kind of Evidence , tho' they really are , and may be known . A Voice or Sound cannot be known by Seeing ; yet we are sure it is , because we hear it . A Colour cannot be known by Hearing ; but we are sure it is , because we see it . Sweet and Bitter cannot be known by seeing or hearing ; yet we know them by Tasting . He 's a Fool then that will not believe any of these to be , unless he have such an evidence of it as cannot be given , whilst he hath that which can ; or , Who will not believe there is a Colour , because he cannot hear or smell it , whilst he Sees it ? or thinks there is no Voice , because he cannot see , touch , or tast it , tho' he Hears it ? And so of the rest . What evidence then would a Man have to assure him that there is a GOD ? GOD is by Nature a Spirit , Joh. 4. 24. and so Invisible , 1 Tim. 1. 17. whom no man hath seen , nor can see , vid. 1 Tim. 6. 16. Ioh. 1. 18. 1 Ioh. 4. 12. He 's a fool then that will not believe that there is a GOD unless he see him : And as much a Fool is he , that will not believe him to be , unless he can hear him speak , or feel him : For GOD being a pure Spirit , without a Body , or bodily qualities , hath neither a Voice , such as bodily things have , whereby he may be heard with our Ears ; nor other quality whereby he may be felt with our Hands , any more than he hath Colour or Shape to be seen with our Eyes . We must , if we will be reasonable , be satisfied with such Evidences of an Invisible Spirit , as an Invisible Spirit can give us of its self : And such evidences of himself GOD hath given unto us ; and by all such ways , as we can think on , has revealed himself unto us , as one of infinite Power , Wisdom , and Goodness , our Maker , Preserver , and Governor . And how can we conceive , that He , who is in himself Invisible , should make this manifest unto us , but by some or all of these ways ? I. By some such audible and visible significations and tokens of his Being and Will , as we are capable of understanding . II. By imprinting a sense of himself in our minds , making us not only capable of perceiving , but inclined to acknowledg him . III. By doing such works as are the visible effects of such a Being , Power , Wisdom and Goodness . If there be a GOD , some of these ways he may , and otherwise we cannot conceive how he should be known unto men . And therefore if he have all these ways manifested himself unto us , he is a Fool that doth not own him . I. It must be granted very reasonable to expect , That if there be a GOD who is our LORD and GOVERNOR , he should give us such significations and tokens of his Being and Will , as we may know him , and how to behave our selves towards him . And if it be such an evidence of him , that the Atheist would have for his satisfaction , I say he hath it in that which we call GOD's WORD in the Holy SCRIPTURE . If he say , He would believe there is a GOD , because of his WORD , if he were sure that it is GOD's Word ; I ask , What he means by saying so ? Is it this , That he would believe there is a GOD , because of his Word , were he first sure that there is a GOD whose Word it may be ? This is all one , as to say , That what he calls for as an evidence of a GOD , can be no evidence ; for he cannot be persuaded 't is his Word , till he be first sure that He is : This is to play the Fool downright ; He will not believe there is a GOD , till GOD hath revealed himself by his Word ; GOD reveals himself by his Word , and he will not believe it to be his Word , because he is not sure there is a GOD. If he say , he means no more but this , That what you shew him for the Word of GOD , is not such as may be thought worthy of GOD , or has not enough in it to convince one , that it is not a Forgery of man ? If this be his meaning , then I ask him , What is wanting to it to make it appear worthy of GOD , and not to be a Forgery of man ? If he cannot shew this , and yet excepts against it , he 's a Fool ; for either that evidence wherein no defect can be discover'd , must be a sufficient evidence ; or there can be no such thing as a sufficient evidence in the world . Well then ; We say , GOD hath revealed Himself and his Will by clear significations of both , in his Word . And this Word we have now written in a Book , which we call the Bible and the Scripture . If this Scripture or Writing be true , then is it the Word of GOD , for so much it affirmeth of it self . The Truth of it therefore is the only thing we are to inquire into . And to make this Enquiry as short as may be , let it be considered , That this Book is made up of divers smaller Books , whereof some are called , The Books of the Old Testament ; others of them , The Books of the New one : And we need do no more but inquire into the Truth of the latter of these at present ; for if what is written in these , be true ; then is that so too , which is written in the former : For these bear witness to the Truth of those . Our Saviour in the New Testament approves of the Law of Moses , and of the Prophets , and of the Psalms , which make up the Old Testament , Luke 24. 44. And of the same , St. Paul saith , All Scripture is given by inspiration of God , 2 Tim. 3. 16. And St. Peter , That the prophecy came not in old time by the will of man , but holy men of God spake as they were moved by the Holy Ghost , ● Pet. 1. 12. And the Apostle to the Hebrews saith , That God , who at sundry times , and in divers manners spake in time past un●o the fathers by the prophets , hath in these last days spoken unto us by his Son , Heb. 1. 1 , 2. If then the Writings of the New Testament be true , the Books of the Old Testament contain the Word of GOD. And to satisfie our selves that they are true , we need but to understand Three Things : 1. That there were such men as are said to have written these Books ; and that these are their Writings . 2. That they were sufficiently qualified for writing these Books . 3. That what they have written , hath all the Characters of Divine Truth . 1. There were once such men as are said to have written these Books ; and these Books were written by them . If any one doubts whether there were once such men as St Matthew , Mark , Luke , Iohn , Paul , Peter , Iames , and Iude ; or that the Books which bear their Names , were written by them ; how would he have it proved ? These men died about Sixteen hundred Years ago , and therefore he will not surely be so unreasonable as to say , Shew me the Men , or I will not believe that ever they were . But look what reason he hath to believe any thing that was before he was was born , and now he seeth not ; the same he hath to believe that these men once were , and that they wrote these Books . Histories make express mention of them , one Generation to another , from their time to this , hath preserved their Memory ; and the Books we have , are their lasting Monuments . We have the Testimony of all Christians , of all Ages since their time , who have own'd these Books as theirs , who have commented on them , and written in defence of the Doctrine contained in them ; recorded their Travels , and the Churches which they planted : And these Witnesses are no inconsiderable Persons , but the most learned of their times , and such as made the most diligent search into the truth ; and were so well satisfied , as to shed their blood in vindication of it , and ventured their Salvation upon it . Neither is this all , but we have the testimony of their Enemies , of those who persecuted them unto death , and wrote against the Truth which they deliver'd . Now what can any one desire more than this to satisfy him , That there were such men , and that they wrote these Books ? We have the Books in our hands , and all sorts of Historians , Friends and Enemies , making mention of them ; and all Christian Churches , being the best , most learned , and most civilized part of the World , acknowledging , receiving , and even unto death maintaining them . Have we not the faith to believe , that there were once such men as Cyrus , Darius , Alexander , or Iulius Caesar ? Do not we believe that Cicero , Demosthenes , Homer and Virgil , once were , and that we have their Books ? Believe we not that we have had Kings of this Realm in former days , and that we have now Laws which they enacted ? Nor yet that we had Grandfathers , and Great-Grandfathers , and Inheritances derived from them ? And what better Reasons can we have to believe any of these things , than such as we have to believe that these men were , and wrote these Books ? Truly he that will not believe that once a thing was , when all the evidence of its having been is given him , which can be given of any thing past ; must needs be a very unreasonable Fool , and not to be discours'd withal , but laugh'd at . For at this rate , nothing that ever was , and is not now , can be believed , without better evidence of it , than can be given if it was , which is impossible . 2. These men were sufficiently qualified for writing these Books . For all that can be thought necessary to qualify them for writing these Books , is , First , Sufficient knowledg of the things whereof they wrote ; and Secondly , Honesty , to write no other things than what they certainly knew . 1. We cannot in any reason suspect them to have wanted sufficient knowledg , because they had all opportunities of well informing themselves . They write either of the Life and Deeds of JESUS CHRIST , whereof they were Eye-witnesses ; or of his Doctrine and Preaching , which they were Ear-witnesses of : Or else of the Deeds and Sufferings of themselves , and their Fellows , whereof they were either Actors and Sufferers , or Spectators . That which they had seen and heard , declared they unto us ; and that in writing , as St. Iohn saith , 1. Ioh. I. 1 , 2 , 3. They have delivered these things to us , which from the beginning were eye-witnesses , and Ministers of the word . And it seem'd good unto them , having had perfect understanding of all things from the beginning , to write unto others , that they also might know the certainty of these things , as we gather from St. Luke , chap. I. v. 2 , 3 , 4. Now that there was such a Person as JESUS CHRIST , that he was born in the Reign of Augustus Caesar , and was Crucified in the Regn of Tiberius Caesar , being sentenced to death by Pontius Pilate ; and that he had such Disciples and Followers , not only the Testimony of Christians , but that of Iews and Heathens , bitter Enemies to Christianity , assures us . And what should hinder these men to have sufficient knowledg of what they write ? 2. We have no less reason to believe they were honest men , who had no design to deceive the World. For First , It is to be seen in their Writings by all who read them , that they professed and taught Sincerity , Truth , Simplicity , plain and upright Dealing ; condemning all Hypocrisie , Lying and Guile , as odious to GOD , and damnable in men ; denouncing the heavy wrath and indignation of GOD against the Practicers of these Vices . And as they taught , so they lived ; and for this they durst appeal to all who knew them . Ye are witnesses ( saith St. Paul ) and God also , how holily , and justly , and unblameably we behaved our selves among you , 1 Thess. II. 10. We have renounced ( saith he again ) the hidden things of dishonestry , not walking in craftiness , not handling the word of God deceitfully ; but by manifestation of the truth commending our selves to every man's conscience in the sight of God , 2 Cor. IV. 2. Secondly , For the truth of the chief matters of fact , which they relate ; they were bold to appeal to the knowledg of great multitudes then living , who might easily have disproved them , had they told any falshood . They told them of the wonderful Birth and Life of JESUS , mentioning the very time of his Birth , the place , the manner ; his manifestation to the Shepherds , to the Wise-men of the East , his Persecution by Herod , with all the remarkable Circumstances thereto belonging : His Doctrine and Preaching , his Miracles , some whereof thousands at once tasted of ; his Death without Ierusalem , notorious to all ; his Resurrection , witnessed by his appearing to hundreds ; his visible Ascension into Heaven : his sending the Holy Ghost on the Day of Pentecost , to the astonishment of many who heard the Apostles by him enabled to speak to every one in his own Language ; and many more things of this kind , concerning some of which St. Paul was not afraid to tell Festus the Governour , in the presence of King Agrippa , The king knoweth of these things , before whom also I speak freely ; for I am persuaded that none of these things are hidden from him , for this thing was not done in a corner , Acts XXVI . 26. How easie now had it been for the Iews to have proved these men Lyars , had they been so ? And would they not have done it , if they could ? Thirdly , They were men but of a very mean Education , most of them , and of no le●●ning ; and cannot reasonably be thought able to contrive , and invent what they write , of their own heads ; and when they had done , to defend it so bravely as they did , for real truth . It must needs be supposed , they were instructed well in their business ; and had a Teacher wiser , and more powerful too , than themselves ; or indeed ( as it will appear ) than all the World besides . And this was well known to be JESUS CHRIST the Eternal Wisdom of GOD ; and his Holy Spirit of Truth , which He , according to his Promise , sent upon them ( Acts II. ) to guide them into all truth , Joh. XVI . 13. 'T was He alone who could , as he had promised , give them a mouth and wisdom , which all their adversaries were not able to gainsay , or resist , Luke XXI . 15. Indeed it appears , whatever their Education had been , they were , when they preached to the World , and wrote , men of good sense and understanding ; who could teach a Religion , which now for above Sixteen hundred years hath prevail'd over the most learned part of Mankind : who could dispute with the Learned Grecians , Acts IX . 29. And though the Scribes and Pharisees , the most Learned Iews ; Though they of the Synagogue of the Libertines , and Cyrenians , and Alexandrians , of Cicilia and Asia , disputed with them ; Acts VI. 9. Tho the Philosophers of the Gentiles , the Stoicks and Epicureans , encounter'd them , Acts XVII . 18. yet were none of these able to resist the Wisdom , and the Spirit whereby they spake , Acts VI. 10. Fourthly , Supposing them men of Wit enough for such a Contrivance , yet can they not at the same time be thought such Fools too , as to contrive such things without any rational motive or inducement to it ; surely , they must have some great things to propound unto themselves , as the end for which they did this . They well foresaw , that what they did , would expose them to all the Evils of this World. And therefore when they first undertook it , they voluntarily left all they had in this World , to follow CHRIST . They were taught by him to deny themselves , and to take up the cross , Matth. XVI . 24. And told , that they must be sent as Sheep in the midst of Wolves ; be deliver'd up to Councils , and scourg'd in the Synagogues , and hated of all men for his name's sake , Matth. X. 16 , 17 , 22. That in this world they should have tribulation , John XVI . 33. and be persecuted , Joh. XV. 20. Put out of the Synagogues , and killed , Joh. XVI . 2. All this they knew , and expected . They went forth to preach a Doctrine , which by the Wise-men of the World would be accounted foolishness , 1 Cor. I. 23. And look'd on themselves , as men set forth of God , as it were , appointed to death , and made a spectacle to the world , 1 Cor. IV. 9. They hungred and thirsted , were naked , and had no certain dwelling-place . Being reviled , they blessed ; being persecuted , they suffer'd it ; being defamed , they intreated ; they were made the filth of the world , and the off-scouring of all things , 1 Cor. IV. 11. 2 Cor. IV. 8. They constantly and stoutly indured all that befell them ; rejoycing that they were counted worthy to suffer shame for the name of IESUS , Acts V. 41. Certain then it is , that ( as they prosessed ) Their exhortation was not of deceit , nor of uncleanness , nor in guile ; neither did they at any time use flattering words , nor a cloak of covetousness ( as they call'd God to witness ) neither of men sought they glory , 1 Thess. II. 3 , 5. No , 't is plain , they could not propound to themselves any worldly advantage . Well then , either they did believe what they preach'd , and wrote , to be true , or they did not . If not , then did they , for the sake of a known and unprofitable Lye , forsake all that seems good in this World , even whilst they hoped for nothing in another ; and then they must be no longer thought cunning and crafty men , but the sillest fools that ever were , and very mad-men . If they did believe themselves , and chearfully endured all these things for persuading others to believe , what more can we desire to shew us , that they were honest and plain-dealing men ? Fifthly , If it be said , That tho they were men of good sense and competent understanding , yet as honest well-meaning men are easily deceiv'd , so might they be by his cunning whom they follow'd ; and being seduced by him , might in simplicity of mind endeavour to deceive others . This will appear a vain Conceit , when 't is consider'd , that he whom they follow'd , was JESUS , a Person well known , whilst on Earth , for his Life and Conversation among men . He taught openly ; and what he taught , notwithstanding his Divine Authority to command belief upon his bare word , he did not bid them simply believe , but try and examine . The Iews , to whom he preach'd , had all along received the Scriptures of the Old Testament as the Word of God ; and for what he taught of himself , he appeals to those Scriptures . Search the Scriptures ( saith he ) for in them ye think ye have eternal life ; and they are they which testify of me , John V. 39. And this is not all , but he appeals for the truth of his Doctrine , to the Works which he wrought before their eyes . The works ( saith he ) which my Father hath given me to finish , the same works that I do , bear witness of me , that the Father hath sent me , John V. 36. If I do not the works of my Father , believe me not ; but if I do , though ye believe not me , believe the works ; that ye may know and believe , that the Father is in me , and I in him , John X. 37 , 38. He was then a man approved of God among them , by miracles , and wonders , and signs , which God did by him in the midst of them , as they themselves also knew , Acts II. 22. And after all , he himself suffered death for the confirmation of his Doctrine , and therefore could have no worldly end in deceiving his Disciples . But what greater evidence could they , or the World desire , that he did not deceive them , than this , That as he taught them to understand his Doctrine ; so he gave them power to do the same kind of works , as he had done , for the confirmation of it : according to his promise , Iohn XIV . 12. He that believeth in me , the works that I do , shall he do also ; and greater works than these shall he do , because I go to my Father . They saw then what he did , and they felt in themselves what he had enabled them to do in his Name . Yea , many others saw , and felt in themselves the power and vertue of those works which they did . These works were done in the Streets and Market-places ; in the Temple , and in the Synagogues ; at their solemn Feasts , and in their most full Assemblies . So that the people hearing Christ , were astonish'd , saying , Whence hath this man these things ? And what wisdom is this which is given unto him , that even such mighty works are wrought by his hands ? Mark VI. 2. And the Priests and Rulers of the Iews , when they heard Peter and Iohn , and perceived that they were unlearned , and ignorant men , they marvelled , and they took knowledge of them , that they had been with IESUS . And seeing a Miracle done by them , they confessed it , saying , That indeed a notable miracle hath been done by them , is manifest to all them that dwell in Ierusalem , and we cannot deny it , Acts IV. 13 , 16. Lastly , Seeing 't is said , these men might be deceived by JESUS , and so deceive others ; let it be farther consider'd , What hopes either He or They could have , that such a Delusion should prevail . Had they such hope , or had they not ? If not , would they suffer as they did , and as before-hand they knew they must , merely to promote , and carry on a Delusion which they had no hope would ever succeed ? Will any one lose all he has , endure all pains and miseries , and a cruel death too , only to have the satisfaction of attempting , what he thinks it in vain to attempt ? Had they such hope ? And whence had they it ? Could they hope that the mighty Princes , and the great Scholars and Wise-men of the World could be deluded by them ? Could they hope that all , or many , would give so much Credit to a few mean and unlearned Men , as for their sakes to change their Opinions which they had suck'd in with their Mother's milk , wherein their Ancestors had lived and died ; yea , and cast away their Gods too , whom they had so long worship'd , and by whom they thought themselves protected and made prosperous ? They could never dream of such a thing , and 't is plain that they built not their hope on their own Credit or Reputation : If they had done so , they would have set themselves out to the eye of the World in their best colours ; they would have carefully conceal'd and hid their own Infirmities , and every thing which might lessen their Reputation among men . But they were very free in laying open to publick view their own Blemishes and Failings , their Ignorances and their Sins . And certainly , this is not the custome of Deceivers , or of men that would be believed on the stock of their own Reputation . It is therefore plain , That the hope they had of having their Doctrine received , was wholly founded on the Excellence of the Doctrine it self , and on the Power of him from whom they had it . They doubted not therefore to leave it to shift for it self , and to be tried by its own apparent goodness . They fear'd not , but he who sent them to preach it , would own it , and give it acceptance where it pleased him it should be embraced ; and finally recompence them abundantly for all their Sufferings . These things all consider'd , no man can have reason to doubt of their honesty . And they being found both knowing and honest , they wanted nothing to qualify them for writing these things . And therefore we can have no cause to distrust them , telling us that they wrote the word of GOD. 3. And now if after all this , we find that these mens writings are such , as have all the Characters of Divine Truth , what more can we desire ? 1. The Matters revealed in them , are truly worthy of GOD to reveal , and necessary for Man to know . 2. The Manner of their Revelation is such , that the hand of GOD doth visibly appear in it . 3. The Success which the Doctrine of these Writings hath had , is such , as none but GOD could give it . In sum , They are such things , as if there be a GOD , we would judge it most fit for him to make known ; and such as are made known in such a manner , as we would think it most proper for him to reveal them in ; and such as have had such success , as we would think it well becoming him to give them . 1. The Matters contained in the Holy Scriptures , are such things as are truly worthy of GOD , if there be one , to reveal ; and necessary for us men to know . 1. The History of the Creation of the World , and of all things in it , and of Man especially ; of God's Universal Providence , and Government , and of his Special Providence over those that serve him ; Of his Iudgments executed on the Wicked , and his special Mercies to , and Deliverances wrought for the Righteous ; this is certainly apt to beget in us the most high thoughts and esteem of GOD ; the greatest Reverence , and most humble Adoration of the Divine Majesty ; the most free submission , and chearful Resignation to him , and an entire Dependance on him , as our Maker , Owner , Preserver and Governor ; on whose Goodness and Favour depends our Life and Happiness , and whose Displeasure and Wrath must needs be our Destruction . And can we think it unbecoming GOD to acquaint us with this ? or needless for us to know it ? 2. To have a true Information of the Special Goodness of GOD to us Men , even from first to last : Of his Making Man at first in his own Image , with an Immortal Soul , and a Beautiful Body , and his providing all things needful for the good and welfare of both ; and his giving him the Dominion over , and the free use of most other Creatures . How Man fell from this good and honourable State , into all manner of Misery , by disobeying GOD. How the World , the good Work of GOD , became both so wicked , and so full of Troubles and Sorrows . What wise and gracious Methods GOD has used to preserve in all Ages , and in the midst of a world of wickedness , an holy Generation of People for himself ; and what wonderful means he hath of his Infinite Goodness through JESUS CHRIST provided for us ; whereby , notwithstanding our natural Corruption and Guilt , we may yet again be restored to his Favour , and our Blessedness . 3. To afford us such a sight of GOD's Nature and Attributes as we are capable of in this life ; his Majesty , Immensity , Power , Wisdom and Goodness , and all things necessary to be understood of him , in order to our Duty towards him , and Happiness in him . To open unto us those unfathomable Mysteries , of the Incomprehensible TRINITY in UNITY , One undivided GOD in the Three distinct Persons of FATHER , SON and HOLY GHOST ; of the wonderful INCARNATION of the Eternal SON of GOD for the Redemption of Sinners ; of his Passion , Resurrection , Ascension , Intercession , and coming again to Iudgment . Of the Miraculous sending of the HOLY GHOST , his Inspiring of the Apostles with Gifts and Graces befitting their Office. These , and the like , are such things as men could never attain to the knowledge of , but by Divine Revelation . 4. To give us Laws whereby we are to govern our selves , and such Laws as our own Reason being made judge , are most Holy , and Iust , and Good ; all visibly tending to advance among us the Honour and Glory of GOD who gave them , and promote the Happiness of Men to whom they are given ; binding us to nothing but to pay unto GOD such a Homage and Duty , as we must confess we naturally owe him , and are by our Nature fitted to pay him ; to do our selves and others all the good we can , and no hurt at all ; and to do every one of us what lies in our-power to make this world , whilst we live in it , a pleasant , peaceable , and comfortable place of habitation to us . 5. To certifie us , What shall become of us , when by Death we shall go out of this world ; what Rewards there are for the Good , and what Punishments for the Wicked : To shew us the twofold Eternal Future State of Happiness and Misery ; and that our present Life is our Time of Trial and of Discipline ; and as we behave our selves , doth certainly bring us to one of these two . To assure us , That our Souls do never dye , and that our Bodies after Corruption , shall be rais'd again Incorruptible : And that we must in Soul and Body be brought to Iudgment , and by the Laws under which we have lived , be either finally condemned or acquitted . Let any one say , what things he can suppose , if there be a GOD , more worthy of Him to reveal , or more needful for us to know , than such as these . Could we be better instructed in the Knowledge of either GOD or our selves ? Could we be better directed how to Honour GOD , or to do good to our selves ? Could we have had any greater Encouragements to Goodness , or any greater Discouragements to live wickedly ? Could we desire a fairer or more satisfactory account of things not otherwise knowable , and yet fit to be known by us ? Had we not been at an utter loss , and in a lamentable confusion about these things , had they not been thus revealed to us ? Have any of the wisest men in the world been able to give us any rational account , or but indifferent satisfaction about the Original of the World , or of us Men , or of what shall be after Death ; what we may either fear or hope for ? In what a confounded state had we been , and what very Beasts must we have lived and died , without some knowledge of these things ? And who could ever have made us know these things , but GOD ? And can we then any longer think , that these things are not most worthy of GOD to make known unto men ? 2. The manner of Revelation is such , that the Hand of GOD doth visibly appear in it . GOD hath spoken unto us in his Word , in in as Visible and Audible , and every way convincing a manner , as we can conceive how , if there be a GOD , he should do . GOD , as was said , is in his Nature Invisible ; nor hath he a Voice , as Bodies have , to be heard by ; yet hath he been seen and heard speaking unto men , so as an Invisible and Incorporal Being or Spirit can be seen or heard : and so as men may know it 's He that speaks unto them . For his Word was delivered 1. With many visible and audible significations and tokens of his Presence . 2. With Prophecy , foretelling things within the compass of His knowledge only . 3 With Miracles , which are the proper works of Divine Power . 1. The Atheist would , for his satisfaction , see and hear GOD speak . If it will satisfie him , That GOD hath been seen and heard speaking , he hath been seen and heard both , so as any one can conceive that he could be seen and heard ; that is , in visible and audible significations and tokens of his Divine Presence . Thus did GOD call upon , and talk with Adam and Eve in the Garden of Eden , both before and after they had sinned , Gen. II. 15 , &c. III. 9 , &c. Thus he appeared and spake unto Abraham ; as Gen. XV. 1 , &c. XVII . 1 , &c. XVIII . 1 , 23 , &c. Thus did he appear and speak unto Moses , in a Flame of Fire in a Bush , Exod. III. 2. And so he did to the Israelites from the Mount , in fire and smoke , the noise of a trumpet , with thundrings and lightnings , Exod. XIX . 18 , 19 , 20. I need not say how often , and how many ways GOD hath so manifested himself speaking unto men . But it may be the Atheist will say , If he himself could see or hear GOD speaking , he would believe it to be His Word which he heard . And truly if he be of this mind , that he will believe nothing but what he himself sees and hears , he is too great a fool to be reasoned into any thing , and therefore not to be discours'd with at all . It has been already shew'd , what reason we have to believe that these men speak Truth , who tell us all this of GOD. And if he will not believe upon the best evidence that can be given of a thing , tho it was , he cannot believe at all . However , suppose he should himself see or hear what Abraham and Moses heard and saw : Or suppose he should see the Church fill'd , as the Tabernacle and Temple of old , with a Cloud or Smoke ; or hear a Voice from the Altar , as that from between the Cherubims over the Mercy-Seat ; or suppose he should hear and see such a Voice and Glory as those at the Baptism of CHRIST , Luke III. 22. Or at the Conversion of St. Paul , Acts IX . 3 , 4. Or at the Transfiguration of our Blessed Saviour on the Mount ▪ Matt. 17. 5. Or suppose he should hear GOD calling upon him , as he did upon Samuel , by his name , 1 Sam. 3 , 4. Would he not ( as that Child did before Eli better instructed him ) , think it the voice of some other , or account of it but as a Dream or a Fancy ? If he say again , He would be satisfied thus , and otherwise he cannot ; then I answer , That it is not in the power of man to say any thing that may satisfie him ; and it is much to be fear'd , that GOD will not give him any other satisfaction . For is it reasonable to expect that GOD should , merely to humour every obstinate Fool , shew himself every day , or as often as a wicked man pleaseth , and just in such a manner as he would have him ; and for no other cause , but because he is sullen and unreasonable , and will not believe any thing that GOD hath formerly said or done , to satisfie him ? Why should GOD have such hard measure from him , above all others ? Will he not believe he hath his Father's Will and Testament , unless his Father himself , whenever he requires it , come from the dead to tell him so ? And why must GOD , who hath given him his Will in writing , sufficiently attested , appear as he pleaseth , to confirm it anew unto him ? 2. Much of the Word of GOD has been given unto us by way of Prophecy , foretelling things to come , which are within the compass of His Knowledge only : And the Prophecies in the Scripture have been notoriously and undeniably fulfilled ; I mean , so many of them as were to be fulfilled before the days wherein we now live ; and if these have been so fulfilled , we can have no cause to doubt , but all the rest will be so too , when the time shall come . Now things to come , are acknowledg'd not to be within the compass of man's knowledge , especially such as depend not necessarily on Natural Causes , or are not wont to follow one another in the ordinary course and order of Nature . We are all of us very sure , That we know not what shall be on the morrow , James IV. 14. We cannot tell what a day , ( no , not what the next hour or minute ) may bring forth , Prov. XXVII . 1. Nay , we know not certainly , whether or no there shall be another day , or who shall live to see it , or in what condition it will find us . We are not only ignorant of such future things as are of least concernment to us , which we have little desire to know , or see no reason to enquire after ; but of the things which we most long to know , and would account it a very great satisfaction to be assured of . We know not whether we shall be at ease or in pain , sick or in health , alive or dead , the very next day or hour : We know not whether we shall be rich or poor , or have any meat to eat , or be able to eat it , if we have it ; so uncertain are all future things to us . Yet we are sure , there have been Prophecies of things to come , and very true ones too : Men have foretold things many hundreds of years before-hand , which came to pass in all Circumstances of Time , Place , and Manner , as they had been foretold . Some indeed have been bold enough to foretel things by human Art and Skill , but have only befool'd thereby both themselves , and all that trusted to them . If any of them have sometimes guess'd right , 't was either , First , By Chance ; as he that guesseth a Thousand times , has ill luck if he guess not right once or twice ; tho he knows no more when he doth so , than when he guesseth wrong . Or he saves his credit by Craft and Cunning , as most of the old Oracles , and our Astrologers , who utter their Predictions in ambiguous Expressions , which are capable of a double Sense and Construction : If things happen as you understood their words , they have got Credit without any reason for it ; and if things fall out otherwise than you understood them , they can tell you , You were mistaken in their meaning , and they meant as it hath hapned . 'T is true also , That when men will not hearken to the Truth of GOD , he may give them up to Delusion , and may suffer a Deceiver to hit on a Truth , to make way for the belief of a Lye , as a very just Punishment of an unreasonable Infidelity . But they only , whose Knowledg of Things Future , they themselves confess'd to be of GOD , and not acquired by Human Art , and whose design it was , to draw men off from Idolatry , and every evil thing , to the Worship and Service of the True and Living God ; have constantly , and without failing , foretold things truly ; and the Event hath always verified their Predictions . And who but GOD alone , who governs and disposeth of all things according to his own Eternal Decree and Council , could make them so knowing ? In the Holy Scriptures we have many such Prophecies ; As concerning the Carrying of the Iews Captive into Babylon by Nebuchadnezzar ; their Restoration to their own Countrey by Cyrus : The Succession of the Four Famous Monarchies in Daniel : The Coming of our Lord JESUS , and his Sufferings : The Final Destruction of the Temple , and of the whole Iewish Nation : And these things , with many more there foretold , have been undeniably fulfilled . And is not this a demonstration , that these mens Prophecies were GOD's own Word ? Let them bring forth their strong reasons ( saith GOD by his Prophet ) and shew us what shall happen : Let them shew the former things what they be , that we may consider them ; or declare us things for to come . Shew us the things that are to come hereafter , that we may know that ye are gods , Isa. XLI . 22 , 23. Tell ye , and bring them near , let them take counsel together . Who hath told it from that time ? Have not I the LORD ? And there is no GOD else besides me , Isa. XLV . 21. I am GOD , and there is none like me , declaring the end from the beginning , and from ancient times the things that are not yet done , saying , My Counsel shall stand , and I will do all my pleasure , Isa. XLVI . 10 , 11. 3. 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 , Only 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 that 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 Policy 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 . If 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 us , 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 in 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 . 'T was 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 , 't is by reason , and light , and knowledge . Men chuse other 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 . I 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 thing 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 , 't is 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 men , 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 truth , 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 the most zealous and earnest Promoters and Maintainers of this belief . When therefore 't is 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 't is 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 . If , 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 . 4. 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 all 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 any 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 death-bed ; 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 't is 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 improvement . 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 , which 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 because 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 but 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 World 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 First 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 , 3. 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 't is well known , that the most K●owing , Learned , and Wise , have ever been of this belief , and 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 ; one 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 : 'T is 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 good 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 't is 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 . 3. 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 : 1. 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 Politician was only a Politick Would-be , and would seem wise in inventing a thing there was no need of ; for 't is 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 , the fountain of all evil and mischief , disorder and confusion . 'T is 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 Cause 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 Creation 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 Extraordinary 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 daily 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 benefit 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 frozen 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 clear ( 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 , fire , 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 Living 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 't is certain he 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 ? 'T is 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 may 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 , is , 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 . 14 , 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 drop 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 Moles and Worms have a wonderful faculty of speeding into the earth to hide themselves : In the cedars the birds make their nests ; the fir-trees 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 . 'T would 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 Elements 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 GOD 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 , and 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 the 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 admirable 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 ? 'T is the Soul which sees and hears by these bodily instruments ; 't is 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 , which 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 of 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 . 1. Where all things visibly are in a most wise order , there must needs be VVisdom ; and where all things do constantly continue in the same wise order of VVorking , there must be Power . And where such ample and excellent provision is made for the preservation of all things , and for our welfare especially ; there must needs be Goodness : VVhere then is all this Power and VVisdom , and Goodness lodg'd ? Things are , things act , things are exceeding useful and good ; things have for some Thousands of Years continued , or succeeded one another in a constant order and usefulness one to another . Have they then all this originally in and of themselves ? Or is there some Almighty , most VVise , and good Being over them ; which at first made , and put them into this order , and still upholds them in it ? 2. Where there appears nothing at all of Understanding and Reason , it cannot be imagined , what either Power , VVisdom or Goodness there can be , to make , order , and govern things , and uphold them all , in that regular and useful way of working wherein we see them . And 't is undeniable that there are abundance of things , which thus work very regularly and constantly , wherein there doth not appear any thing at all of Reason or Understanding . Only Mankind , of all the things that we are acquainted with , hath Reason . He therefore only can be thought capable of Wisdom , and VVisdom is absolutely necessary for the making and ordering of such a World of things . Yet , alas , how far doth such a Work as that exceed the wisdom of Men ? And if it exceeds the wisdom of Men , how much more doth it exceed the Power of all other things which want VVisdom ? For such a work , there must be some VVisdom and Power , Infinitely exceeding those of Man , or of any other thing that we are here acquainted with . And therefore we must seek these in some superior Being . 3. Either there must be something unmade , and which made other things ; or some of these things which now are , and are well known not to have bee● always , but to have had a beginning , beg●● to be of themselves without a Maker ; or were made by a Maker , which was also made , and had a beginning . That nothing could begin to be of it self without a Maker , is very plain ; for before it began to be , it was not ; and what was not , could have no power ; and therefore could not begin to be of it self . Whatever therefore had a beginning , had it from another , which could make it to be . And if that other had a beginning too , the same may be said of it , that it had it from another , and so we must go on of necessity , till we find something which had no beginning ; but was unmade , and gave beginning to the first thing that ever begun to be . If then , it was any of these visible things , which was unmade , and without be●inning ; in all reason , we must think it to be that which appears the most noble and excellent , which hath Reason and Wisdom ; and this , as far as we can judge of things , must be Man , for whose use and benefit , all things visible seem to be made . If therefore Man , excelling all visible things in perfection of Nature , be not of himself , without beginning , neither made any one thing in Nature serving to his use ; how can we imagine this of any other visible thing ? It cannot be thought , without the greatest folly imaginable , that Man was made by any of these visible things , which are so much inferior to him in Perfection of Nature ; and which seem to be of no use at all , if not made for him . But we Men are very sure , that we are so far from being able to make any of these things , that with all our search and study , we cannot understand the Natures of them . 4. And we are altogether as sure , that we are not of our selves without beginning , as we are , that we made not one thing in Nature . It is but a very little while since any of us now living came into this World , and it will be but a very little while more , before we must go out of it again . We knew not how we came hither when we came , and we know as little how we shall go hence ; and we have but a little power over our selves whilst we stay here . There was a time , not long since , when we had not one of the powers and faculties which now we have , and when we were nothing at all of that which we now perceive our selves to be . We are therefore as sure , as that we are at all , that we had both our being , and all that is now in us , from some other ; who must needs therefore be of far greater power and wisdom than we are of . Our Parents were indeed the Instruments of our being ; but it is as true , that they were no more but Instruments of it . For they , and their Parents before them , and all Parents that ever were , could but say of themselves ; and their coming into the World , the very same things that we now say of our selves . It was never in the power of any Parents yet , to make their Children what they pleas'd ; no more than it is in the power of a Pencil in the hand of a Painter , to chuse what kind of Picture it shall make ; or indeed whether it shall make any Picture at all . No Parents could ever assure themselves that they should have Children . Neither knew they how they were form'd in the Womb ; the fashioning and setting together of the Parts , and putting life into them , being things infinitely exceeding their power and skill , were therefore no part of their care . They knew not whether any thing should be conceived ; or being conceived , should ever be brought forth ; or what it should be , Male or Female , perfect or imperfect ▪ a Man or a Monster , wise or foolish , alive or dead : no more than the Husbandman that casts his Corn into the Furrows , takes care how to form its Roots or Blade , or knows how it grows , or what it will prove at last . And now that we are , and live , we find our selves in the power , and at the desposal of another . We cannot bring to pass what we will ; we cannot accomplish our own Designs and Purposes as we would . We cannot preserve to our selves our present Possessions . We cannot get what we would have , nor rid our selves of what we would not have . We cannot make the Sun to shine on us , nor the Wind to blow upon us , nor the Rain to fall , where and when we would have it ; nor our Corn and Grass to grow , nor our Cattel to inceease , nor our Food , when we have it , to nourish us . We cannot keep our Bodies from sickness , lameness , pains and decays ; or make that part of them straight which is crooked , or beautiful which is deformed . We cannot keep out our fears , nor quiet our thoughts , nor prevent casualties , nor prolong life , nor keep away death and corruption . What then can we rationally think of our selves , but that we are the work , and in the Power , and under the Government of One who is infinite in Wisdom , Power and Goodness , who made , preserves , and disposeth of us , and of all things , as it pleaseth him . And who is that , but God ? He that created the Heavens , and stretched them out ; He that spread forth the Earth , and that which cometh out of it ; He that giveth breath unto the people upon it , and spirit to them that walk therein , Isa. XLII . V. 5. It is certainly known , How we men come into the World by generation successively one after another . One generation passeth away , and another generation cometh , but the earth abideth for ever , Eccl. I. 4. Is it now possible for any one to conceive , that among all the Generations of men that have been , there was no first Man or Men , at whom these Generations of men first began ? If there was any first man , as no man can conceive but there was ; had he a beginning ? or had he no beginning ? If he had a beginning , whence had he it ? He could not give it himself , as we have before seen . No other man could give it him , for he was the first . Did he then spring as a Plant out of the Earth ? ' ●is too ridiculous a Conceit to come into a rational man's head . How then should he have his beginning , but from GOD ? Will any say , he had no beginning ? Then he must say he was eternal , and had eternally his being , and all his powers , in , and of himself ; and if so , how came he to die , and be no more ? He who had eternally being and life in himself , would he , nay , could he chuse not to be , or to die , and to leave behind him Children of so little power , and of so short a life , and not so much as the least notice among them , that they had such a Father ? Will any think it reasonable to say , That there was no first man ? This only remains to be said by him , who would not have a GOD. But this is that which none but a fool can think reasonable Men of sense and reason have ever accounted it most absurd to talk of an infinite succession of things one after another , without beginning ; of a number of things , wherein there is no first thing ; or which had no beginning . At this rate , an infinite number of Generations are long ago past , and an infinite number is the greatest number ; if there can be such a thing . And yet there have been more Generations since that infinite number of them was past , and there may be more still , and so there is something greater than , infinite , and a number greater than the greatest . No wise man did ever pretend to understand how such a thing could possibly be , and so it must pass among the ravings of a doting fool . Men who are wont to talk so , as that they would be understood , or can understand themselves , will say , That of that great number , or those many Generations of men , which have been in the World , there must necessarily have been some first man , or men , and that he or they that were first , could never have been at all , or had any power to propagate others , without a Maker . And the very same must we say of the whole world of things which are within our view . What use can we think the World serves for , but for the use of those living Creatures which are in it , and more especially of Man ? For what use is a House , but for that of the Inhabitants ? And it were no less absurd to think that the Heavens and the Earth made Men , and other living Creatures ; than it is to think , that the House made the Inhabitants that dwell in it . And then if the Inhabitants know and confess that they made not the House , as no body but a Fool will think that the House made them : so any but a Fool will say , some other made the House . As then every House is built by some man , so he that built all things , is GOD , Heb. III. 4. Thus all things , both without us , and within us , do naturally lead us to the acknowledgment of a GOD , if we will but make use of our Reason ; and if we will not , that 's it which makes us fools . GOD hath not left himself without witness , in that he doth good , and giveth us rain from heaven , and fruitful seasons , filling our hearts with food and gladness , Acts XIV . 17. And we may easily perceive , if we will think of any thing , that He is not far from every one of us , for in him we live , and move , and have our being : for we are his off-spring , as the Heathen Poets could tell us , Acts XVII . 27 , 28. But if any one continue so foolish as not to confess this , 't is fit he should be sent to School to the Beasts : as Iob XII . 7 , 8 , &c. Ask the beasts and they shall teach thee ; and the fowle of the air , and they shall tell thee ; the fishes of the sea shall declare unto thee ; who knoweth not all those , that the hand of the LORD hath wrought this , in whose hand is the soul of every living thing , and the breath of mankind ? 2. And yet besides the works of Creation , and of ordinary Providence , it cannot be denied , but there are works of an extraordinary Providence to be observed , whereby GOD doth yet further discover himself unto us . 'T is certain , that things do ordinarily keep one natural constant course and order , and vary not from it . As GOD commanded , and they were created ; so he hath established them for ever and ever ; he hath made a decree which shall not pass , Psal. CXLVIII . 5 , 6. They continue this day according to his ordinance , Psal. CXIX . 91. Now as the constant orderly , course of all things in nature , shews that there is an Infinite Wisdom and Power , that put them into this order , and fixed them in this course , keeping and continuing them ordinarily in it : So when sometimes , and upon very remarkable occasions , this ordinary course of Nature is changed , and things are done above the power , and quite contrary to the course of Nature : and moreover , when the wisest counsels , and most hopeful endeavours , and the most likely means , such as rarely fail , and in all appearance and reason should succeed well ; are all on a sudden blasted , and quite disappointed ; and not only so , but produce the quite contrary to that for which they were design'd ; and all this by reason of some invisible power which no ●an can discern , or by such weak opposition , as none could imagine likely to prevail : What can we think less , but that there is an over-ruling Providence of GOD , who alway holds the Rains in his own hands , and doth whatsoever he will both in Heaven and in Earth ? It is easie to observe , that when Wickedness is grown up to a very extraordinary heighth in a Nation or Kingdom ; though that Nation abounds in Policy , and Strength , and in all things that seem to promise success , and persuade to security ; yet all on a sudden , when there seems least cause of fear , by some extraordinary unlook'd for Judgment , it is brought to utter ruine and destruction . And on the other hand , When a good and religious People are oppress'd by Tyrants , and assaulted by most potent Enemies , and hemm'd in on all sides with seemingly inevitable dangers , so as they sink into despair , and look for nothing but being swallow'd up of those who hate them : all on a sudden , when they could see no reason to hope for any such thing , the threatning Cloud flies over them , and rains down vengeance on their Enemies ; and the Sun shines forth on them brighter than ever . Who can conclude less , than that the hand of GOD is in all this ? Now both Histories and Experience have furnished us with Examples of such thi●gs as these : and he must be of a very obstinate humour that is not convinced by them . How easie especially is it to observe in the sacred History of the Bible , GOD's wonderful and extraordinary both Iudgments and Mercies , both towards whole Nations , and also private Persons and Families ? Enough there is of this kind to assure us , That 't is GOD that changeth the times and the seasons , who removeth Kings , and setteth up Kings , Dan. II. 21. That against him there is no wisdom , nor understanding , nor counsel , Prov. XXI . 30. That he turneth rivers into a wilderness , and water-springs into a dry ground ; a fruitful land into barrenness , for the wickedness of them that dwell therein . He turneth the wilderness into a standing water , and dry ground into water-springs , and there he maketh the hungry to dwell , that they may prepare a City for habitation , Psal. CVII . 33 , &c. He brought in a flood upon the world of the ungodly ●nd saved Noah the preacher of righteousness . He turned the Cities of Sodom and Gomorrah into ashes , and deliver'd just Lot , 2 Pet. II. 5 , 6 , 7. He shew'd his signs and his wonders in the land of Egypt , and brought forth his people , Psal. CV . 27. He led them through the depths of the sea , and drowned their enemies . The earth open'd and swallow'd Dathan , and covered the Congregation of Abiram . A fire was kindled in their company , the flame burnt up the wicked . Psal. CVI. 9 , &c. The Sun stood still , and the Moon staid , until the people had avenged themselves upon their enemies . The Sun stood still in the midst of heaven , and hasted not to go down about a whole day , Josh. X. 13. The Walls of the City Ierico fell down when at Ioshuah's command the People shouted , Iosh. VI. 20. The Angel of the LORD went out , and smote in the Camp of the Assyrians an hundred , fourscore and five thousand , 2 Kings 19. 35. What should I say more , but as the Apostle , Heb. XI . 32. The time would fail me , to tell of Gideon , and of Barak , and of Sampson , and of Iephtha , of David also , and Samuel , and of the Prophets . Who through faith subdued kingdoms , obtained promises , stopp'd the mouths of Lions , quenched the violence of fire , escaped the edge of the sword ; out of weakness were made strong , waxed valiant in fight , turn'd to flight the Armies of the Aliens . In a word , The LORD is known by the judgment which he executeth ; the wicked is snared in the work of his own hands , Psal. IX . 16. So that a man shall say , Verily there is a reward for the righteous , verily he is a GOD that judgeth in the earth , Psal. LVIII . 11. And now after all this , I hope , it is abundantly manifest , that the Atheist , being confident that there is no GOD , makes himself confident in a matter wherein all the reason in the world is against him , and against all the Evidences that can be given of what he denies , how true soever it be . It cannot therefore be thought needful any otherwise than thus , to shew that he hath no reason at all for his confidence . For when all reason appears against one's Opinion , 't is most certain there can be no reason for it . All that he can say for himself is but this , That there appear to him some Difficulties in the Belief of a GOD , which he cannot conquer . And doth he not meet with as many , and as unconquerable difficulties in the denying of a GOD ? If he do not , 't is only because he hath no mind to see them ; for I am sure all the wisest men have met with such . But if it be ( as the Atheist pretends ) more difficult to believe that there is a GOD , than to believe there is none , or than barely not to believe there is ; how comes it to pass , that the generality of mankind hath always believ'd it ? How is it , that nothing seems more natural and easie to most men , than to believe it ; and nothing more hard and against Nature , than to conceive how it should be otherwise ? Why hath no Atheist , by propounding and demonstrating these Difficulties , been able hitherto to dissuade any considerable number of men from believing this ? Can the Atheist give any rational account how this world could be as it is , or how he himself came to be what he is , if there be no GOD ? If he can , why hath he not , in so many Ages of the world , let men see that he can ? Why have so few receiv'd any satisfaction from what he hath said to that purpose ? Surely it must be , because men find many more Difficulties in believing that he speaks reason , or in perceiving that he gives any reasonable account of things without a GOD , than they d● in believing that there is a GOD. He hath sometimes one thing to say , and sometimes another , as his Invention serves him . Sometimes the World may have been Eternally , without any Beginning ; and sometimes there may have been Eternal Matter , which form'd it self he knows not how , into that variety of things , which we now see . Sometimes there may have been eternally an infinite multitude of small Atomes or Motes , dancing to and fro , till at last they hit and jumble by chance , into so many Bodies as the World now contains . And with such like Imaginations , as these , he labours to confound men's Thoughts , and to divert them from listning to that rational and satisfactory account , which the Holy Scripture hath given us , of the Original of all things . But as these Atheistical Wits , have never been able to satisfie one another , so as that they could come to agree in the same Principles ; but have been at an irreconcileable difference , and an endless dispute amongst themselves ; not so much about what certainly was , as about what possibly might have been : So neither have any of them been able to convince any considerable numbers of men , no not of those who know nothing of the Scripture , to think that the World could have been any of those ways they dream of , without a GOD. And why so ? But because men have ever thought it more difficult , to be of any of their opinions , than to believe that there is a GOD. If the Atheist could but perswade men that he had reason on his side , it would be very easie for him to draw them all over to his opinion ; for their lusts are all on his side already . But till Lust have so totally prevail'd over men , as quite to unman them , and put out the eye of Reason ; the Atheist's folly is so visible , that the ●alfblind eye of the natural man cannot but see it . It 's very hard ( saith the Atheist ) for a man to comprehend in his mind an etern●l infinite Being , such as GOD is said to be ; and how should a man believe what he cannot comprehend by his Understanding ? And indeed most true it is , that what is eternal and infinite , no humane Understanding can fully and perfectly comprehend . To understand a thing fully and perfectly in all things belonging to it , is to suppose it to have certain Bounds or Limits of essence and perfection , which if it had , it were not Eternal and Infinite . And true it is , That GOD is a Being of an unlimited and boundless Nature and Excellency , and therefore cannot be fully , or in all things , understood by man. But this is so far from making it uneasy to believe that there is a GOD , that we cannot , when we consider things well , but believe it . We therefore believe that there is a GOD , because , when we consider how many things there be in the World , and how many , and even unsearchable by us , are the excellencies and perfections of every thing in its kind , we cannot fee how these things could be without a Being incomprehensible and infinitely excellent and perfect , whence all Being and Perfection must be derived . Tho' therefore man , who is of a finite and limited Understanding , cannot fully comprehend the Eternity and Infiniteness of GOD , or throughly understand the infinite Nature and Perfection of GOD ; yet may he understand and believe , that there is a Being which is eternal and infinite ; that is to say , a GOD. And it is so easy to conceive that there is such a Being , that it is not possible to conceive how there should be none such . We are very sure , that we our selves , and other things , have a being ; and yet we cannot fully comprehend , or throughly understand the excellencies and perfections of our own Nature , or of the nature of any thing else , how small and inconsiderable soever it be . It cannot therefore be hard for us to believe that there is something incomprehensible by us , or which we cannot throughly in all things understand . And so easie is it for us to apprehend that there is some eternal Being , that we cannot conceive how there could be any thing at all without it . We cannot with any satisfaction to our selves , suppose , that once there was nothing at all . For were it so , that once there had been nothing at all ; it must needs follow , That there never could have been any thing at all : If there once was nothing , whence should any thing have come ? There was in nothing no power , nor disposition to any thing : Nothing of which any thing should spring , Nothing to make , or give a being to any thing : Nothing is nothing , and nothing can do nothing : But now there are many things . Had they a beginning , or had they none ? If they had no beginning , we have found many Eternal Beings , whilst we think it hard to believe there should be one . If they had a beginning , then ( as hath been said ) , they had it of themselves , or from some other . They had it not of themselves , for before they began to be , they were not ; and what is not , can do nothing . They must have it therefore from some other , and that other must be before them ; and must be Eternal without beginning . The Sum of all that hath been said , is this : The Atheist being confident that there is no GOD , is confident in a matter whereof he can have no reason to be confident , and whereof he cannot pretend to have the least measure of Assurance . He is confident without any reason or degree of Assurance , where his confidence is the most dangerous thing that can be to himself , and the most mischievous thing that can be to the whole World. He chooseth to follow a groundless Opinion wherein there is no safety to himself , and whence there can arise no good , but very much hurt to the World , rather than a probable Opinion at least , which it is certainly safe for him to follow ; and which can do no hurt , but much good to all Mankind . In denying that there is a GOD , he must grant that all the happiness of the World depends upon a Lie , and that the World would be undone by the knowledg of the Truth . He is confident , where all the reason of the World is against his confidence . He is confident there is no GOD , tho he have all the evidences of a GOD that can be given of him , if there be one . GOD hath spoken unto men , so as GOD can be supposed to speak unto them , if h● be ; GOD hath appear'd and shew'd himself to men , so , as if there be a GOD , any one can conceive that he should shew himself . The Atheist finds the whole World of Mankind consenting that there is a GOD ; and he finds the tokens of Infinite Power , and Wisdom , and Goodness , in all the works of Creation and Providence , both common and extraordinary : He cannot give any rational account at all of any of these things , without the belief of a GOD ; and finally , he finds no such difficulties in believing there is a GOD , but he finds many more , and greater , in conceiving how things should be , as they are , without a GOD. Seeing , as hath been shewn , this is plainly the case ; let all men of common sense now judge , whether he who makes himself confident that there is no GOD , be not past all dispute , a very Fool. But now in vain , have we all this while been considering the Atheists Folly , if we our selves resolve to be as much or greater Fools than he . And certainly , if it be ( as it hath been proved ) a very foolish thing to think that there is no GOD ; it cannot be less foolish to live without any regard of GOD , as too many amongst us seem to do ; who behave themselves so in the World , as if GOD had nothing to do with them , or they with him ; or as tho it were all one to them , whether there be a GOD or no. If there be a GOD , and if none but Fools deny this , then are we to consider that these things do necessarily follow . 1. Every one that is wise , doth take all possible care to confirm himself in so stedfast a belief of GOD , that nothing may be able to make him doubt of it . Take heed , therefore , Brethren , lest there be in any of you an evil heart of unbelief , in departing from the living GOD , Heb. III. 12. The fear of the LORD that is Wisdom , Job XXVIII . 28. If there be a GOD , it must needs be the greatest piece of Wisdom that man is capable of , to behave himself Religiously towards GOD ; but this he can never do without firmly believing that there is a GOD ; this belief being the first and fundamental point in Religion . He that cometh to GOD , must believe that he is , and that he is a rewarder of them that diligently seek him , Heb. XI . 6. Therefore In the first place , let no one think himself excusable if he be not throughly convinced that there is a GOD. For no man living that hath the right use of Reason , can be ignorant of this , and be held Guiltless . GOD hath so many ways manifested himself unto us , that the blindest Heathen cannot say , that he hath not had means enough of knowing that He is . And if a Heathen can have no excuse for his being ignorant of this , who hath but at most one half of the means of Knowledg which every the most unlearned Christian hath , how should any ignorant Christian be excused ! Tho it be therefore too common a thing to hear both Men and Women among us , who both are of considerable Age , and also Understanding , and wise enough for the business of their worldly Callings , excusing their ignorance of GOD , by their want of Learning ; yet in truth they can have no excuse at all for this ignorance . It is their negligence , and sloth , and unwillingness to learn , that keeps them ignorant ; and for these , there can be no excuse . Can any one live in a Christian Church , and not have heard enough , if he would have minded it , ( tho he cannot read ) to convince him That there is a GOD whom he is bound to serve ? Nay , can any one live in the World , and not see enough every where to teach him this first and fundamental Truth ? He that cannot read GOD's word , may yet ( if he live in a Christian Church ) , hear it , and GOD himself speaking to him in it . And he that lives abroad in the World , tho he cannot see GOD himself , yet he may every where see his Works ; and in them , all the Being , the Power , the Wisdom , and the Goodness of GOD. Nay , if he can but eat and drink , he may know there is a GOD that feeds him ; for he knows very well , that it is not in his own power , nor of any other creature , to provide his food for him , or to enable him to receive good by his food . Yet more ; No man , how unlearned so ever he be , can think seriously of himself , and consider what he is , or how he lives , but he may easily discover a GOD that made him to be what he is , and preserves him in being and life . How inexcusable then must every one be , for not learning that which every thing teacheth him ; and which he cannot but learn , when he doth but consider , that he himself is something ! In the next place , Let none of us think it a needless thing , very often , and seriously to consider that there is a GOD. If we do not much consider it , it will be but a vain thing for us to know it . We should so lose the benefit of GOD's manifesting himself so fully and so variously to us . Consideration must make our knowledg useful to us . If there be a GOD , it is certain that we depend wholly upon him , and must needs owe a duty to him . Yet tho we may know there is a GOD , if we keep it not in mind , and think but little of it , our Knowledg can have little influence on our life and behaviour ; but we shall demean our selves as carelesly , and be every whit as secure and unconcern'd how we live , as tho we had never heard , or thought of any such thing as a GOD. Yea , not to consider , and have this much in our thoughts , seems to be more inexcusable in us , than not to know it at all . As he who knows his LORD's Will , and doth it not , deserves to be beaten with more stripes , than he that doth not his Will , merely because he knows it not , Luke XII . 47. So he that considereth not much , that there is a GOD , when he knows it ; seems more blame-worthy , than he who doth not know it , and therefore cannot consider it . Both are faulty , and can have nothing at all to plead for themselves ; but he that knows , and considers not , seems to be more faulty ; and a great deal more may be pleaded against him . The one is ignorant of GOD , when he might know him ; the other sets light by GOD , when he knows him . The one not knowing GOD , knows not how much he deserves his Thoughts ; the other tho he knows him , yet carries himself so towards him , as if he thought him not worthy to be thought upon . He likes not to retain GOD in his knowledg , as 't is said of some , Rom. I. 28. As then , if there be a GOD , 't is altogether necessary that we should know and believe it ; that so we understand how much it concerns us not to live as we list , having one over us to whom we must be accountable , even for every idle word , Mat. XII . 36. So when we know this , 't is altogether as necessary we should much consider and think of it , that we may walk worthy of GOD unto all pleasing , Col. I. 10. and not wilfully or giddily run upon our own destruction , by disregarding him . It will be a very terrible thing to the ignorant person at the last day , to meet with a GOD of whom he never knew ; and then to reflect thus upon himself , Had I been any thing but a Fool , I might have known this GOD to my eternal Comfort , whom now I find to my everlasting Confusion ! And it will be more terrible at that day , for the unconsidering person to find a GOD armed with vengeance against all that contemn'd , him : And then to reflect on his own folly , saying , What a Mad-man was I , who knew there was a GOD , and did not think him worth a few serious Thoughts , when by little serious consideration , I might have prevented this confounding sight , and my own eternal destruction now come upon me through my heedlesness ! As we therefore desire that we may never feel the wrath of GOD , let us now entertain often and serious thoughts of him . To this purpose , lastly , Let us be very constant in the use of all the means which GOD hath given us , to confirm and establish us in this belief , and lively sense of GOD ; and take heed ( as we love our Souls ) how we give ear to any thing which may weaken this belief , or make us doubt of the being of a GOD. We have all the reason in the World to be very careful of this , Because ( as we have seen , If it be a truth that there is a GOD , nothing can be more necessary , either to prevent our Misery , or to promote our Happiness , than a firm belief of it ; and tho it were false ( as it cannot be ) yet would it do a great deal of good , and no hurt at all . Let us labour then to be well grounded and setled in this belief ; and to this end , let us well weigh , and consider all those many reasons , which we have above taken notice of , to perswade us to it . Especially , let us diligently attend to GOD's word , and observe his works . The reason why many men , either so weakly believe that there is a GOD , or so little and slightly think of it ; is , because either their Lusts , or their worldly Business , or else Vanities , hold their thoughts so continually imploy'd about them , that they will not allow themselves time , nor be at the pains to consider those notable evidences which GOD hath given of himself . He that shuts his Eyes , and stops his Ears ; when he should read or hear GOD speaking to him ; or when he should observe the wonderful works of Creation and Providence ; it is not strange if he never come to have a rational and firm belief of GOD. Therefore if we would ( as it highly concerns us ) be unmovably rooted in this Belief , we must observe these Rules . 1. Let us be sure to keep our Reason and Understanding , which GOD has given us , as we are Men , constantly awake . Let the Eye of the Soul be kept open , that it may be ready to see GOD , whensoever , and howsoever , he shews himself . What 's the most rational Discourse to a sleeping man ! He neither hears it , nor considers it , and therefore is he no wiser for it . What 's Light and Beauty to a man that always winks ? He sees them not , and so knows no more of them , than it they were not to be seen . This Truth , That there is a GOD , is as visible to the Understanding , as Colours are to the Eye , but neither are visible to one that is not awake . Let us consider , that the best things must certainly be the best worth our seeing and knowing ; and nothing can be better than GOD , who is the Fountain of all Goodness . Nothing is so carefully to be regarded as that , without the knowledg whereof , we eternally perish , and such is GOD. Hath man Understanding and Reason for no use ? Or is he to use them about every thing of least concernment ; and not about that which above all things in the World , he is mostly concern'd to Understand ? If there be a GOD , we must all of us be either Happy or Miserable for ever , accordingly as we Regard and Honour him , or Neglect and Dishonour him : And can there be any thing , the Knowledg whereof doth more concern us ? And yet is it thus with too many of us , that whilst our Understanding and Reason are very intent upon other things , and never grow weary of considering them , and inquiring after them , they are wholly asleep as to GOD , and never imploy'd about him , as if to think of Him were not any part of our business . O why should we be any longer such Fools , as to suffer the Business and Vanities of this World , which passeth away , and the lusts thereof , or the Pleasures of sin which are but for a moment , so to bewitch us , that we can never be awake to GOD ! Seeing that about Him we are most of all concern'd , that our Souls attain to the most rational and full satisfaction , let our Reason be busied about him , above all things , that so we may be able both to live and die like men . 2. Let us exercise our Reason in considering those things , especially , which are most proper and apt to beget in us the most clear and lively sense of GOD. For as GOD hath appointed proper means and helps for the attaining to all those ends which he would have us to pursue : So hath it pleased him to ordain certain means , by the use whereof we may soonest and most perfectly come to the knowledg and belief of Himself . Such are his Word and his Works , both of Creation and Providence ▪ which are therefore to be very diligently studied and meditated upon . We must very frequently read and hear his Word ; and when we read or hear it , we must be very attentive to it , and take heed how we do it in a regardless and formal manner , or as a customary Task only , which we have set our selves to do ; as tho the reading or the hearing of it , were our only or principal Business . Our work is to think and consider well of all that we read and hear , that we may be perfectly inform'd , and throughly convinced , and heartily affected with the matters which are therein commended , either to our Belief or Practice . In vain shall we either read or hear GOD's word , if we do not labour to see and hear GOD himself speaking to us , and discovering Himself and his Will unto us therein . To read in the Bible so many Chapters a Day , or to hear so many Sermons a Week , is an Employment to as little purpose as the reading or hearing any common History , if we make it not our end to come better acquainted with GOD , and to be instructed in our Duty of Honouring and Serving him . And thus is it also in our seeing , and observing and making use of the many and wonderful works of GOD : Whilst we endeavour only to serve our selves of them , and not to discern GOD in them , we improve nothing in our Knowledg of GOD by them . How many of us busie our selves daily abroad in the Field , or at Home in the Garden , and what wonders of GOD's Power and Wisdom and Goodness have we there constantly before our Eyes ! and yet we profit no more in the knowledg of GOD by what we see , than the Beasts themselves . How many of us are very busie in studying and observing the courses of the Stars , and in searching in the secrets of Nature ; and yet never have it once in their Thoughts to learn any thing of GOD by all his wondrous Works ! If we would strengthen our belief of GOD , and make any proficiency in the knowledg of him , we must design this , and exercise our Reason in every thing to that end ; and labour to tast and see how good and gracious , how wise and powerful GOD shews himself in every thing we meet with . There is not the most unlearned person in the World , but if he will give diligent heed to what he hears of GOD , though he connot read , and to what he sees of GOD , though he cannot see GOD himself ; he may find enough to confirm him in the belief of GOD , and instruct him very far in the Nature of GOD , even past all doubting . Especially , 3. If in the next place , he by serious Prayer call upon GOD to open his Eyes that they may see , and his Ears that they may hear , and his Heart that it may understand the things which he hath made necessary for him to believe and know . Let us therefore in good earnest beg of GOD himself , that he would shew and declare himself more clearly and convincingly to us in all the means of Knowledg and Understanding . No man can have a hearty desire to find GOD , but he may assure himself that GOD upon his hearty request will shew himself unto him . If thou seek the LORD thy GOD , thou shalt find him ; if thou seek him with all thy Heart , and and with all thy Soul , Deut. IV. 29. God looketh down from Heaven to see if there be any that understand and seek after GOD , Psal. XIV . 2. But alas ! The wicked through the pride of his countenance will not seek after GOD ; GOD is not in all his thoughts Psal. X. 4. If men had rather be without a GOD , than have one ; if men be unwilling and afraid to find GOD , lest they should ( as certainly they must ) find in GOD a LORD and Master , whom they are bound to serve and obey ; what wonder is it if GOD withdraw and hide himself from them that love him not ? Why should he not depart out of sight , when he is but an eye-sore to them ? Why should he not leave all those to the Tyranny of their own Lusts , who desire not to have him reign over them ? What reason can be given , why GOD should afford them any longer eyes to see withal , who above all things cannot endure to see him ? Or why should he not suffer Satan to blind their Minds , that they may never again be able to see that Light which they cannot love ? If we would know GOD , let us shew by our earnest Prayers , that we long to know him . Let us never have an Ear open to any one , whatsoever he be , that calls in question the being of GOD , or would bring us to doubt of it . But on the contrary , let us resolutely stop our Ears , and refuse to hearken to the Atheistical Discourses of prophane and wicked Persons , of what Rank , Note , or Esteem soever they may be in the World. Let no one perswade us to think it either unreasonable or unmannerly , thus to behave our selves towards men of this temper . They may call us obstinate and sullen in refusing to hear Reason , and uncivil and clownish in turning away from our Betters . But how eminent soever , either for Learning or Honour any one may be , who would entertain us with such discourses , as tend to draw us off from believing a GOD ; it cannot be neither Obstinacy nor Incivility , not so much as to take notice of what he saith . It cannot be thought unreasonable , or an obstinate Stubbornness , not at all to hearken to any man's Discourse , which we are well assured before-hand can have no Reason in it . And we are sure before-hand , that whatever Reason may be pretended , ( as none brags more of his being a Master of Reason , than the proud Atheist ) ; yet no Reason at all can be given us , by any one for this opinion , That there is no GOD , or against our believing that there is one . And this is very plain , because as hath been said , no man can be in any degree sure that there is no GOD ; and the belief that there is one , is at least probable , and certainly doth much good and no hurt . What Reason can there possibly be in a Discourse , perswading not to believe what can never be proved to be false ; what it 's very safe to believe , and the belief whereof doth the greatest good imaginable ? Or again , What Reason can that Discourse have in it , which tends to perswade us to believe what no man can shew to be true ; which it is so dangerous to believe , that a man hazards his Soul by it , and the belief whereof will certainly make the wide World too uneasy a place to live in ? It cannot therefore be obstinacy or unreasonableness , never to hearken to any Discourse of which we know all this before-hand . Neither can it be uncivil , or unmannerly , how great or eminent soever the person be that would entertain us with such Discourses , to turn away our ears from him . What incivility can it be , to seem rude to him , who is so rude to the whole World , as in effect to call all men Fools but himself ? Yea , how can one be uncivil to that man , who declares himself the common Enemy of Mankind , and of all Civil Society and Government ? How can one be unmannerly to him , whose Discourse tends to no better end , than to corrupt all good Manners , and to banish Virtue from among men ? He that tells us there is no GOD ; by telling us so , absolves and dischargeth us from all manner of duty , honour , or civil respect to himself as our better , or superior . For if there be no GOD , who made us to differ from one another , Who made him our superior , or us inferior to him ? GOD did not , if he must be believed ; for he tells us there is none . And Man could not without our consent , for who gave any man that Right over his Fellows ? If he have got to be higher than any one else by Might or Cunning ; nothing can hinder any one to climb , ●●●never he can , as he has done ; or to trample him under foot , instead of bowing the knee to him . Whoever then tempts us to Atheism , is soon answer'd if we please . We need do no more , but despise him . Or if we will be at any farther trouble with him , we need but ask him two or three Questions , and leave him to answer them to himself when he can . 1. When he tells us there is no GOD , and would have us believe it : before we do so , he cannot think it unreasonable we should ask him , How he knows it ? If he can tell us this , and will not , he is too unkind to be thought a friendly Counsellor : and if he cannot , we have little cause to be fond of such a Teacher . Is it reason to believe one upon his word , that knows not that to be true which he teacheth ? Is it wisdom to follow a Guide , who confesseth himself to be blind ? 2. When he persuades us to believe there is no GOD , it cannot but be very fit to ask again , Is it safe so to do ? Or , Is it unsafe to do otherwise ? He cannot assure us , 't is safe to believe there is no GOD , because he cannot make us know that there is none . And he must needs confess , 't is not unsafe to believe there is a GOD , because it can do no hurt . Is it reasonable then to leave the safe way we are already in , that we may follow him into another , wherein he cannot promise us any safety at all ? 3. If he would have us to believe there is no GOD , 't is not unreasonable to ask him , Why would he have us to believe it ? Or , What good will it do either him or us ? If it will do neither any good , Why should he persuade us , or we be persuaded to an unprofitable thing ? There is danger in it ; and what reason is there to do what we know 't is dangerous to do , till we see what good may come of it ? 4. If he say , 't is fit to believe it , merely because 't is a truth ; We must needs ask again , How doth he know 't is a truth ? But yet 't is in vain to ask him this , because 't is impossible for him to tell us how he knows it , or to know it . And therefore we have yet no reason to believe it is a truth , because he only calls it so , who doth not know that it is so . But suppose it were , I hope it may be fit to ask him again , Is he in good earnest , and would he indeed have us to belive it for a truth ? If he be not willing we should believe it , why doth he tempt us to believe it ? If he would indeed have us believe it , would he not also have us behave our selves as men of that belief ? If not , to what purpose are we to believe it ? If he would have us behave our selves as men that believe not a GOD , then may we do what we will , and can ; we may rob his House , take his Money , defile his Wife , and cut his Throat . If he deny this , let us ask him , What is it that can make it unlawful for us to do any of these things ? What should restrain men from doing any thing they can for their own advantage ? This is all that the Atheist can gain by persuading men to be of his Opinion , That he lays himself at every man's mercy to deal as he will with him ; and cannot say , That man sins , that knocks him on the head for his good advice . 2. If there be a GOD , every one that is VVise will not only think himself highly concern'd to believe it , but so to live and behave himself in the world , as may be most pleasing and acceptable to GOD. To what purpose can it be tobelieve that there is a GOD ? or what good can this belief do us , if it do not engage us to live as men who are sensible that they have a GOD over them , whom they are concern'd to please in all things ? Certainly if there be a GOD who made us and all things , He must needs be concern'd with us , and we with Him. And as we can expect no good thing but from Him , who is the Author and Disposer of all things ; so neither can we hope to receive any good thing from him , if we do not our endeavour to please Him. Why should we thinkHe will bless us according to our desire , if we be not careful to serve and honour him according to his Will ? That therefore we may reap the good and benefit of this so necessary a Belief , we are to consider well , what it is that we believe , and what duty that belief must needs bind upon us . That which we believe , is , That there is a GOD ; and to be GOD , is to be the first Cause and Author , the Maker , Preserver , Lord , and Governour of the whole World , and all things therein ; the Fountain of all Power , and Wisdom , and Goodness ; and therefore the highest Power , the greatest Wisdom , and the chief Good. Now if GOD be all this , then it is very easy for every one to see certain duties lying upon us , as we are the creatures of GOD , which naturally arise from what we believe , even from this one point , That there is a GOD. 1. GOD being the first Cause , Author , and Maker of all things , He is the very Fountain and Original of all Being , and Life , Power , Wisdom and Goodness . All these are in him originally , as in the inexhaustible Spring and Fountain ; and there can be nothing at all of any of these things in the World , but what is derived from him ; neither can any of these be any longer in the world , than it pleaseth him . All this must needs be very plain to every Understanding . If then we will live as men who are sensible that there is a GOD by whom we live , and without whom nothing can have either life or being ; We must needs , First , have the highest and most honourable Thoughts of GOD , the greatest reverence and esteem for him , that can possibly be in the heart of man. We are not to conceive of him , as of one whose excellencies and vertues , tho' they exceed those of any other Being whatsoever , are yet contain'd within such or such bounds or limits , or are at such a degree , and no higher ; but we are to think of him , as of one who in the Perfectictions of the Divine Nature , is infinitely above all the thoughts of Men and Angels ; of incomprehensible Glory and Majesty , of boundless Power , Wisdom , and Goodness ; such as is to be always admired and adored , but never to be fully seen or understood . We are however to labour every day to know more and more of him , that the more we know , the more we may admire , and love , and rejoyce , and even be ravish'd with those unconceivable excellencies , which to discern more clearly , will be our eternal happiness in Heaven . Our hearts therefore should be always fill'd with , and our mouths should sound forth the praises of GOD , every one singing with the holy Psalmist , Bless the LORD , O my soul , and all that is within me , bless his holy name , Psal. CIII . 1. Bless the LORD , O my soul. O LORD my GOD thou are very great , thou art clothed with honour and majesty , Psal. CIV . 1. While I live will I praise the LORD ; I will sing praise unto my GOD , while I have any being , Psal. CXLVI . 2. Let every thing that hath breath , praise the LORD , Psal. CL. 6. Be thou exalted , O GOD , above the heavens , and thy glory above all the earth , . Psal. CVIII . 5. Blessed be thy glorious name , which is exalted above all blessing and praise , Neh. IX . 5. Secondly , It must needs be our Duty to walk humbly before GOD , and to abase our selves in his Presence , whose eyes are continually open upon us . We must always bear in mind , that he is our GOD and Maker , and we are at best but the work of his Hands , and had never been any thing , had he not been pleas'd to give us a being . How wise , how rich , how great soever we now are , or seem to the eyes of men ; we have it all , even as far as our very Being , of GOD's free gift ; and he can whenever he pleaseth , deprive us of all again . He made all things of nothing , and therefore all things are nothing in comparison of him . What is the clay in the hand of the Potter , who can do with it what he will ? And how much less than that is man in the hand of GOD ? The Potter can form the clay into a new shape , or cast it away and trample on it ; but he neither gave it a being , nor can take away it 's being from it . But GOD gave us , and all things , our very being ; look therefore how much nothing is less than all things , so much are the best of men less than GOD ; we being all originally nothing . Say then with the Psalmist . LORD , what is man , that thou takest knowledg of him ? Or the son of man , that thou makest account of him ? Man is like to vanity , his days are as a shadow that passeth away , Psal. CXLIV . 3 , 4. Behold even to the moon , and it shineth not ; yea the stars are not pure in his sight . How much less man that is a worm , and the son of man which is a worm ? Job XXV . 5 , 6. All nations before him are as nothing , and they are counted to him , less than nothing , and vanity , Isa. XL. 17. Verily every man at his best state is altogether vanity , Psal. XXXIX . 5. And when ever GOD rebukes him , he makes his beauty to consume away like a moth , v. 11. Surely men of low degree are vanity , and men of high degree are a lie ; to be laid in the balance , they are altogether lighter than vanity , Psalm LXII . 9. And shall such a thing as man be proud ? Can man seem any thing in his own eyes , when he thinks upon GOD ? Alas ! what cannot he do with us , who with a word made all things of nothing ? What can we do , either against him , or without him , without whom we cannot one moment continue in being ? 2. If GOD be the Maker of us and of all things , then is it past all dispute , that both we , and all things , are His ; and that we cannot have the least right to our selves , and therefore none to any thing else , but what he is pleased to allow us . Nothing could make him so absolute a right in and over us , to use and dispose us at pleasure , as this , That he made us of nothing . We therefore and all things are absolutely his own ; and being so , 't is his indisputable right , to order and dispose of every thing as it shall seem good to him , to place us where he will , give us what allowance he will , assign us what Condition he will , and put us to what Use and Service it pleaseth him . Know ye that the LORD he is GOD , it is he that bath made us , and not we our selves ; we are his people , and the sheep of his pasture , Psal. C. 3. Therefore , first , It must needs be our Duty most humbly to acknowledg GOD's absolute right in and to us , and all things , and in a due acknowledgment of the same , to yield up our selves , and all things most freely , and without any grudging , to be disposed of by him , according to his own Will and Pleasure . We must leave it wholly to GOD , to use his right as he pleaseth , and to do what he will with his own ; knowing assuredly , that whatsoever he doth with us , or any other thing , he doth but what he may do , and can do us no wrong : Yea , he always doth what 's best and fittest to be done , because he is of infinite Wisdom and Goodness . Whatever therefore is come to pass , or shall come to pass in the world ; whatever hath befallen , or shall befal us , it is our duty to submit to it , and to set our hearts at rest about it ; remembring that GOD is always doing , what best becomes him to do ; and permitting to be done , what is most proper to be done . He doth according to his will in the army of heaven , and among the inhabitants of the earth ; and none can stay his hand , or say unto him , What doest thou ? Dan. IV. 35. What are we , that we should concern our selves any farther with GOD's Doings , whatever they be , than to admire his Wisdom in them ? The posture of Soul wherein we should always be , as best becoming us , is that of a most humble and willing Resignation of our selves , and all our concerns unto his ordering ; every one saying after our most blessed JESUS , Not as I will , but as thou wilt , Mat. XXVI . 39. and v. 42. Thy will be done . Secondly , We are to account it our duty in all that we have or do , so to behave our selves , as becometh those who have nothing of their own , neither are their own , but must own both themselves , and all they have to be his , who made them . We must not therefore take to our selves any other Liberty in any thing , than what GOD gives us . We must not make so bold with his right , as to do what we have a mind to do with our selves or any thing else ; but enquire first , what he gives us leave to do . GOD is pleased to allow us as much liberty in all things , as may do us good ; and hath freely bestow'd his good Creatures upon us , so far as they may be serviceable to us in our serving of him . But as we have them of his gift , so hath he given them upon such terms and conditions as pleased him ; and upon no other terms we are to aceount them ours . Together with them , he has given us Laws and Rules to be careful ly observed by us in the use of them . It were very absurd for us to think any thing so ours , that we may use it to GOD's Dishonour , or to hurt our selves or others with what we have . Our Meat we have for Nourishment , not for Gluttony ; our Drink for Refreshment , not for Drunkenness ; our Cloaths for a Decent and Warm covering , not for Pride : Our Wit , our Strength , our Wealth , and all things , to do good with , but not to help or incourage us to hurt any one . All things we possess are our Master's goods , and we our selves are his Servants . No man ought to say , I may do what I will with mine own ; for nothing is so our own , as that we are sole or absolute Owners of it . As GOD is to be thank'd for the use and benefit of all , so is he also to be consulted and obey'd in the use of all . For the earth is the LORD's , and the fulness thereof ; the world and they that dwell therein . Psalm XXIV . 1. Thirdly , it must needs be our duty , not to repine or murmur , not to be fretful and impatient ; but to be content and satisfied whatever comes to pass . Do evil doers , and such as we think deserve worst at the hands of GOD , flourish and prosper ; What 's that to us ? GOD is but doing his pleasure with his own . Have we not all , and more than is our due ? And hath not he , whose own are all things , a right to distribute them as he pleaseth ? Hath GOD given others any thing that was ours ? And is it not of his free and undeserved Gift , that any thing is ours ? Fret not thy self because of evil doers , neither be thou envious against the workers of iniquity , Psal. XXXVII . 1. Rest in the LORD , and wait patiently for him : fret not thy self because of him who prospereth in his way because of the man that bringeth wicked devices to pass , v. 7. But wait on the LORD , and keep his way , v. 34. What have we to do to murmur at GOD's disposing of his own ? Do we suffer evil things ? Why should we not , if it seem good unto GOD ? Are we not his ? And may he not use his own as he will ? What ever the evils be , or by whomsoever they are brought upon us , we are to submit with patience . No instrument could hurt us , if he did not permit it ; and may he not permit what he will to be done to his own ? Are we rob'd or spoyl'd , let us say , The LORD gave , and the LORD hath taken away , blessed be the name of the LORD , Job I. 21. It is the LORD , let him do what seemeth him good , 1 Sam. III. 18. Whatever befals us , let us say , Behold here I am , let him do to me as seemeth good unto him , 2 Sam. XV. 26. I was dumb , and opened not my mouth , because thou didst it , Psalm XXXIX . 9. Is our present Condition scanty , uneasy , unpleasant , unsuitable to our minds ? What are we , that we should think to chuse for our selves , this or that condition of life , which we think best ; who are not our own , neither can chuse , whether we shall live or die ? Is not our Condition , whatever it be , better than we deserve ? And is it not of GOD's chusing for us ? And is it not fit he should place his own Goods in his own House , where , and how , he pleaseth ? Have we not all that we have right to have , when we have what it pleaseth GOD to give us ? And are we not in the condition we should be in , when we are as it hath pleased GOD to dispose of us ? Shall the clay say to him that fashioneth it , what makest thou ? Isa. XLV . 9. Shall the thing formed , say unto him that formed it , Why hast thou made me thus ? Hath not the Potter power over the clay , of the same lump to make one vessel unto honour , and another unto dishonour ? Rom. IX . 20 , 21. Having food and raiment , let us be therewith content , 1 Tim. VI. 8. Yea , this is our duty , to learn , in whatsoever state we are , therewith to be content , Phil. IV. 10. 3. If there be a GOD , who made both us and all the world , then is he our LORD , and the Governour of all the world . As he alone by reason of his infinite Power , Wisdom and Goodness can be thought fit to rule the world , so can he not have a more absolute Soveraignty over it , or Right to govern it , than that which is founded in Propriety ; nor any Propriety more sure and unquestionable , than that which ariseth from Creation or his making all things of nothing . Therefore The LORD hath prepared his throne in the heavens , and his kingdom ruleth over all , Psal. CIII . 19. It is then our duty , to be subject to his Laws and Government in all things . To submit to his Providence , in ordering all the Affairs of the world ; and to approve of all his wise Dispensations , whatever changes or alterations he makes in States or Kingdoms . To obey all his Laws , and apply our selves diligently to the learning of them , that we may frame our whole lives by them . It must needs concern us , to be in the fear of the LORD all the day long , Prov. XXIII . 17. To stand in awe , and not sin . Psal. IV. 4. Again ; If GOD , be our Governour , it must be our duty to trust to his Government , and rejoyce therein . For how can we be safer , or happier , than to be under the Government and Protection of infinite Power , Wisdom , and Goodness ? The LORD reigneth , let the earth rejoice , let the multitude of the Isles be glad thereof , Psal. XCVII . 1. Let us be careful for nothing , Phil. IV. 6. Neither take thought for the morrow , Mat. VI. 34. but trust in the LORD and do good : so shall we dwell in the land , and verily we shall be fed , Psal. XXXVII . 3. The LORD will bless the righteous , with favour will he compass him as with ashield , Isa. V. 12. 4. If there be a GOD , who is the first Cause of all things , he must needs be the Fountain of all Blessedness , and the chief good ; no good thing can be expected but from him alone , and all our happiness must consist in his favour and love . And therefore , The whole desire of our Souls should be to continue in his favour , and to have his love . Nothing should be so much our study and endeavour , even all the days of our life , as how in all things to please him , and to do such things only as we know to be most acceptable to him . Next , It must certainly be our duty to love GOD above all things ; for 't is most unnatural not to love that best , which is best in it self , and doth us most good . It is therefore our duty to love nothing more than GOD , nothing so much as GOD ; nothing but in Subordination , or in Relation to him . That is , nothing but what GOD allows us to love , and so as for the love of GOD , we can any time be willing to part with it ; nothing but what may help us the better to love GOD , and nothing that abates our love to GOD. We are to love GOD in all the things we love , because nothing hath any loveliness , but what is from GOD. And because GOD is the chief good , we are to be content with GOD , whatever else we want ; and whatever else we have , never to be satisfied with it , or to make account that we have any thing at all , whilst we can find no good ground to hope that GOD is our GOD , and that we are in his favour . And Finally , Seeing GOD is the Author of all Goodness , we are on all occasions most humbly to address our selves to him in Prayer , for a supply of all our wants of what sort soever ; and to return him our daily Praise and Thanks for every good thing we enjoy . He that doth not thus behave himself towards GOD , is no better for believing that there is a GOD ; neither , whatever he may pretend , shall he easily persuade any considering man , that he believes any such thing . FINIS . Books Published by the Reverend Mr. Elis. A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first letter to Mr. G. 4to . The Reflecters Defence of his Letter to a Friend , against the furious Assaults of Mr. I. S. in his Second Catholick Letter , in four Dialogues 4 to . The Protestant Resolv'd : Or , A Discourse , shewing the unreasonableness of his turning Roman-Catholick for Salvation , 4 to . Religion and Loyalty inseparable : A Sermon Preached at the Assizes held at Nottingham , Septemb. 5. 1690. 4 to . The Necessity of Serious Consideration , and Speedy Repentance , as the only way to be safe both Living and Dying , 8 vo . The Lambs of Christ sed with the Sincere Milk of of the VVord . In a short Scripture-Catechism . 12 s A Practical Discourse concerning Death . 8 vo . The Fifth Edition . A Practical Discourse concerning a Future Judg ment . 8 vo . Both by William Sherlock , D. D. Dean of St. Pauls , Master of the Temple , and Chaplain in Ordinary to Their Majesties . The True Effigies of his Grace , Iohn Lord Archbishop of Canterbury ; Engraven ( from an Original lately Painted by Mrs Mary Beal ) by Robert White , on a large Sheet of Paper . Price 12 d. All Printed for William Rogers .