and who have need to hear atheists condemned? I would to God, (my beloved brethren) that whatsoever I shall speak against that fearful sin of atheism, may prove vain unprofitable words, words which may return empty, having found none to fasten upon: I would to God, that I might strive now as one that beateth the air, so that you (even you that know so much) were innocent. But David found this a doctrine fit to be pressed in his days, which were none of the worst neither: yea, he hath a second time, in Psal. liii. almost in terminis terminantibus, repeated whatsoever he here speaks of the atheist: we find not such an example through the whole Scripture, except it be in a history, or where the quotation is mentioned. Therefore, surely it may be pertinent, and sometimes useful, even in the church, to have atheism discovered, to have this doctrine preached and repreached; it was so in David's time; and it shall go hard, but we shall shew, that we ourselves, though never so wise, and learned, and knowing in our own opinion, yet that we also ought not to take it to heart, if sometimes we be suspected and challenged of atheism.

10. That temptation which the devil found hard enough for himself, even when he was an angel of light, namely, Ero similis Altissimo, "I shall be like the Most Highest," now that it is his office and employment to become a tempter, he hath since scarce ever varied. At the first exercise of his trade with his first customers, Adam and Eve,. he began with it: "Ye shall be as gods, knowing good and evil." And if we shall impartially examine our own thoughts, we shall find almost in every suggestion, at least, some degree and tinc

ture of atheism: either we do exalt and deify our ownselves, or else we do dishonour, and in a manner degrade, Almighty God, deposing him from that sovereignty and sway, which he ought to exercise in our hearts and consciences.

11. This, I say, is true, in some measure, in all temptations, in all sins whatsoever there is some quantity of atheism, though the sins be but of an ordinary size and rank. But this is not that which I would now stand upon: it concerns me to shew, that though men be never so orthodox in their opinions, though they pretend to never so much zeal of the truth which they profess, yet unless that Divine truth be powerful and persuasive enough to the performance and practice of such duties as bear a natural resemblance and proportion unto it; they that make such a profession of God's truth, do but flatter themselves; they only think they believe; but indeed, and in truth, there is no such thing as faith in them. For, we must know, that there is no Divine truth so utterly speculative, but that there naturally and infallibly flows and results from it (as necessarily as warmth from light) a duty to be practised and put in execution; insomuch that it is impossible for a man to be truly persuaded of the one, but he shall infallibly be persuaded to the other: so that he which saith, he knoweth God, and keepeth not his commandments, is a liar, and the truth is not in him." (1 John ii. 4.) And this I shall endeavour to confirm by induction, examining the truth and reality of our assent to the chief fundamental points of our religion by our practices answerable thereto, and concluding, that where the latter is not to be found, it is but a vain

persuasion, and fantastical illusion, for a man to think he hath the former.

*

12. But, in the first place, that we may be the better able, and without interruption proceed in this designed course, I will first remove an objection, which may seem to prevail against that which hath been spoken to this effect: "The devils (as St. James saith) believe and tremble:" they do indeed assent unto the truth of all the mysteries of our salvation: in the place of St. James they acknowledge one God; in Matt. viii. 29, they acknowledge the second article of our faith, allowing Christ to be the Son of God; and the like may be said of the others following: and yet, if we examine their practice, how absolutely contradicting and warring is it with their profession! Therefore, it may seem, that where there is a firm assent to Divine truths, there may consist with it a contrary repugnant practice.

13. For answer, therefore, we must know, that the assent which the devil gives to the revelations of God is extremely different from that belief, which is exacted of us Christians, and which every one of us (though never so vicious and irreligious) would gladly persuade ourselves, that we allow unto God's word. For though, for example, the devils acknowledge the precepts and commandments of God to be holy, and just, and good, and most fit to be observed; as likewise, that to those who sincerely, and without hypocrisy, shall perform these commandments of God, the promises of God shall be "yea and amen," they shall infallibly attain those joys, which exceed man's

* James ii. 19.

understanding to comprehend: yet these things to them are only as a tale which is told; or, rather, they are to them occasion of horror and gnashing of teeth, that there should be such glorious comfortable things, which do nothing concern them, and of malice and hatred to those who have an interest in them, and are in a fair possibility of attaining unto them; and therefore no marvel, if such a faith as this be barren and unfruitful of good works: whereas "our faith (saith St. Paul, Heb. xi. 1.) is the substance of things hoped for," of things which concern us: we do not only acknowledge, that the precepts of God are good, but also necessarily to be performed by us; and, that the promises of God are not only desirable in themselves, but also that, being such, they were revealed for our sakes, and are infallibly destined unto us, when we shall have performed such conditions as may, by the assistance of God, be executed by us, even with ease and pleasure. Now, wheresoever persuasions as these are, it is impossible (even if the devils themselves could be supposed capable of them) but that there should accompany them earnest and serious endeavours.not to come short of the glory of God. This difficulty therefore being dissolved, I shall pursue the examination of our belief of the foundations of our religion by the fruits and issues of it in the practices of our lives.

14. We will begin with some of God's attributes: Whosoever thou art, that professest thyself a Christian, thou believest that God, whom thou servest, is present every where, both in heaven and earth, insomuch that it is altogether impossible for thee to exclude him from thy company;

wheresoever thou goest, he will pursue thee; though thou should clothe thyself with darkness as it were with a garment, the darkness would be to him as the noon-day; and though it were possible for thee to deceive the eyes and observation of men and angels, yea, even of thine own conscience, yet to him thou wouldst be open and transparent, γυμνὸς καὶ τετραχηλισμένος, as it were, dissected, and having the very entrails exposed to his sight.

15. Thou canst hide therefore nothing which thou doest from his eyes; he taketh notice of every word which thou speakest, he hears even the very whispering of thy thoughts: and all this thou sayest thou acknowledgest. Out of thy own mouth shalt thou be condemned, thou wicked servant: darest thou then make thy master a witness of thy rebellion and disobedience? When thou art about the fulfilling of any of thine ungodly lusts, thou retirest thyself from company, and art afraid of the faces of men; thou abhorrest the light, and yet darest outface him whose eyes are ten thousand times brighter than the sun. Thou wouldst not have the confidence to commit filthiness, if thy friend were in company; and yet, what injury is done to him by it? What commandment of his dost thou transgress in it? Or, if thou didst, what power or authority has he over thee to punish thee? Thou wouldst be ashamed to commit such a sin, if thy servant were by, one whom thou art so far from being afraid of, that himself, his words, almost his very thoughts, are in thy power; nay, if a child were in company, thou wouldst not have the face to do it.