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THE fool hath said in his heart, there is no God.
The words lying plain before me, and not need∣ing explication so much, as the thing, I presently come to Observation.
Observ. 2. There is a secret Atheism in the heart of every natural Man; or, in every Man's heart by nature. Hath said in his heart; there is no God. Though this may seem very harsh, and hard to make good: yet I hope to make it evident.
For the clearing of it, I shall, 1. Give you cer∣tain
Distinctions. 2. Lay down several Conclu∣sions.
1. The Distinctions. Atheism is either
To explain these,
1. Practical Atheism is, when men be, and live as if there were no God; or at least, as if he were not such a God as he hath revealed himself to be. Psal. 36.1, The transgression of the wicked saith within my heart, there is no fear of God before his eyes. Psal. 10.5, God is not in all his thoughts. God is not in any of his thoughts; as one Glosses. All his thought are, there is no God, as in the Margin. They think him not so true, so holy, so just, or so good as he hath revealed himself to be. [No God] i. e. No such God as cares for the affairs of the World; that attends and minds the actions of Men, to take an account, and call men to a reckoning. Psal. 50.21, Thou thought∣est I was altogether such a one as thy self, i. e. That either minds not, or likes very well what thou doest; or at least, will connive. Speculative Atheism is, when men cry it up as a Principle.
2. Innate, Is such Atheism as every Man brings into the World with him; which makes him prone and apt to deny a God, and live as an Atheist; and doth, Ipso facto, make him live, as without God in the World. Heightned and improved Atheism, is, when these opinions, either in rela∣tion to God, or his Providence, and especially his peculiar providence in reference to Salvation or Damnation, are increased and strengthened: Which
usually arises from the steam of a corrupt filthy heart, inured to sin and some wicked custom; left to it self, and taking occasion from such Argu∣ments, as some like himself have started, or are ministred to him in the way of providence: which he takes to palliate his rotten Case and Consci∣ence. Therefore say they unto God, depart from us, Job 21.14. Affluence without Indigence choaks the Notion of God. Dr. Jakson. p. 22.
3. Secret Atheism is, when men neither trou∣ble themselves nor others, ordinarily, with such thoughts, or discourses, inward, or outward; but yet there is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somthing within, which moves them, and orders them, as if there were no God, or no Providence: Something there is, which some∣times whispers, or abets such Epicurean Princi∣ples as those, 1 Cor. 15.32, Let's eat and drink; for to morrow we shall dye: Securi quasi futuri ju∣dicii. De diis non habeo quid dicam. Diagor.
Manifest and open, is, when men are come to that height, that giant-like, they are neither afraid, nor ashamed, to profess and speak, what before lay secret; and accordingly live, and do, as those who so think, and so speak.
4. Direct (to have done) is, when we either secretly, or openly deny, or question the existence of a God, or his being. Indirect, When we de∣ny or question his Providence. How doth God see? or is there knowledg in the most high? Psal. 73.11. Which in effect is to deny a God.
2. The Conclusions.
1. I say not, that every one is a speculative A∣theist; but rather count they are few in compari∣son: For that which may be known of God, is ma∣nifest in them, Rom. 1.19, 20. For he hath revealed
unto them: for the invisible things of him, from the creation of the world, are clearly seen. God is so clearly Printed in the Volumes of Creation and Providence, that it is hard to be a deliberate Atheist, notwithstanding the passionate and natu∣ral inclinations hereunto: And because it seems such a hard matter, to raze out common notions, from which, the Heathen have acknowledged a Deity, and an, aliquid superius, which kept their Consciences in awe, Rom. 2.15, Their conscience in the mean time accusing, or else excusing, &c. Conscience is always in relation to a Superior: And it is a difficult thing for them that would, to turn it quite out of office, it being Gods Vice∣gerent. It is hard to be an absolute Atheist; I mean, to put off all sense of a Deity: The Devils themselves believe and tremble, Jam. 2.19. A Thun∣der-clap, or a Sea-storm, may soon set the Con∣science a working.
Conclus. 2. Yet, That there are some such Spe∣culative Atheists, seems not to be denyed. 2 Pet. 3.3, 4, In the last days shall come scoffers, walking after their own lusts; saying, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning: As if there were no God that minded any thing; or else had forgotten his word. Mark, They are such as walk after their own lusts; Quibus volu∣ptas pro vita, & libido pro ratione: Such as by E∣picurism and sensuality, have brought themselves to this sad pass, drowning Conscience in Whore∣dom and Drunkenness: When men are so wicked, that they are fain to perswade themselves, that there is no God, or no Judg, at least, that will call them to account; that they may the better
bear up under their intollerable wickedness.
Conclus. 3. Practical Atheism is very common, and prevalent in every Mans heart naturally. This will appear, if we consider, 1. The common Notion and nature of Atheism and Atheists: They are such, Qui nullum sensum divinitatis habent; qui nulla religione tanguntur, who have no sense of a Deity; which are touched with no Religion, Calvin in Ephes. 2.12. Though it is true, every Man na∣turally hath so much lumen naturae, light of Nature, as to keep them from denying a God ordinarily: yet for want of a lumen gratiae, light of Grace, they continue in practical Atheism for all that. For though the light of Nature, will serve to keep in some common notions of a Deity, and have some awe upon Mens Consciences; yet it will not serve to found Religion upon, or bear any such stress, as the sway and government of a Man's Life: It is not, Principium practicum. The Apostle tells the Ephesians, That before the Preaching of the Gospel, They were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Because they had no true notion of the True God; and lived without him in the World; though no question, they had the notion of a Deity.
2. Take them in their several divisions; the con∣siderate Atheist, the plodding Atheist, the subtle politick Atheist: They all say in their heart, De∣part from us, we desire not the knowledg of thy ways, Job 21.14. They see no need of living upon God, or living to Him, so long as they have the crea∣ture to live upon: Nor do trouble themselves a∣bout Religion, so long as they have any thing else to do. Where is the Man (I put it even to a Man) that desires in serious earnest, and in the secret of his Soul, that God would come and
dwell with him, and rule in him?
Conclus. 4. This Atheism is not so much in re∣lation to the Existence or Being of God; as to his Providence and Government; and especially, to his Spiritual Providence in his Church. They believe not, that he takes such notice and obser∣vation; that he is so angry and wrathful on the one side, or so gracious and merciful on the o∣ther side as he describes himself to be: But all these are as it were fables to them; they own him not such a God, as he represents himself to be: And so they are Atheists in relation to the true God, the God of Israel. To believe such a Numen (as the Heathen did), that they might make bold with when they would, and pacifie as they plea∣sed: This is Atheism under the Gospel. Such thoughts as most men have of God, are like the thoughts the People had of the God of Israel, in Joshua's days: Who, though they cryed out, God forbid that they should forsake the Lord to serve other Gods; yet they had their strange gods, even then amongst them, Josh. 24.16, 23. They are like the Samaritans, that feared the Lord, and served other Gods, 2 King. 17.33, 34. Though Men retain a notion of a God, yet they have such a conceit of him, that what pleaseth them, pleaseth him; and a little matter will serve turn; they may do even almost what they list; and so they do: And the ground of it is this, Atheism lies at the heart, and is the secret prin∣ciple of their life. And thus Mr. Perkins charges the Romanists with Atheism, as their first great sin.
Conclus. 5. Atheism dwells in every natural man as well as any other sin; for sin is a body of death:
It is so described in Scripture; it goes not single, (as people think, they have this and that fault, and 'tmay be, they are all but peccadillo's to them neither), but all sin goes together in the root. Sin is a body, Our old man was crucified with him, that the body of sin might be destroyed, Rom. 6.6. O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. And if so, then especially are there the most considerable, principal, vital parts which maintain the old man in life and vigour: one of which is that present evil we are speaking of. Atheism is the Master-vein (says one) in our Original lust.
Conclus. 6. As Atheism is in every natural man, so it is prevailing in him. I do not mean it is his Master-sin, or peccatum in deliciis; but it is a reigning sin in him; though it may be he ob∣serves it not, it is so much in power, that it keeps him in an estrangement to God; continues him an enemy, and is the root and cause of many wick∣ednesses. It is a prevailing sin, because he hath no sin crucified or mortified, the body of death is lively in him still; and so this, being one of the most vital parts. The best men that be, have too many thoughts this way, says Cap. yet, it is not a prevailing, but a mortified sin in them: What is it in a natural man then?
Conclus. 7. Setled Atheism, improved Atheism, though it be the distemper but of some; yet when it is so, it is secundam naturam, according to cor∣rupt nature. So that when they are most depra∣ved this way, 'tis but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Christ says of the Devil, Joh. 8.44, He speaks of his own. It is but the intention and irruption of an old piece of self. When I say, it is but the distemper of some:
I mean, 1. Either of some subtile, over-curious Philosophers or Polititians, who through their pride cannot allow God his Soveraignty, if he cross their Maxims: Or else, 2. Of some beastly Epi∣cure; who indulging his sensuality, to keep all quiet, would fain perswade himself there is no God; or at least that he will not judg so severely as he hath threatned. Indulgence to corrupt affecti∣ons, is the root of Atheism. Dr. Jackson, pag. 18, Who so forward to deny the Resurrection among the Corinthians, as those Epicures? 1 Cor. 15.32, 33, Who say, Let us eat and drink, &c. Who are those scoffers that deride the coming of Christ in the last judgment? Those who walk after their own lusts, 2 Pet. 3.3, 4. They were so blinded by their lusts, that they could see no reason in Gods patience and goodness to the world; and there∣fore concluded it casual. As ever you would a∣void mad Atheism, take heed of walking after your own lusts, whoredom, drunkenness, and such like; for though you may think you will keep with∣in some compass, and never be so mad as to de∣ny a Deity, or question the God of Israel, (Is thy servant a dog? as he said), yet, consider this is the high way to it; and thy heart very prone to en∣tertain it: for it is secundum naturam, when any man is thus depraved. Indulgence to violent passi∣ons settles men in the very dregs of this impiety, Dr. Jackson, pag. 29. As all passions obscure the understanding for the present; so the setling of them into habits, brings a perpetual blindness up∣on the soul, always breeding either obdurate A∣theism, pernicious Heresie, or Idolatry, id. pag. 30.
Conclus. 8. And last, Men would perswade them∣selves,
there is no God if they could; and there∣fore, they are Atheists naturally: It is in the in∣clination of their hearts, and they are counted ac∣cording to this. O how gladly would every na∣tural Man (especially under arrests of Conscience) hug himself in this conceit, if it could be proved there was no God? Read but Psal. 94.5, 7, They break in pieces thy people, and afflict thine heritage, &c. Yet they say, the Lord shall not see; and the holy one of Jacob will not regard it.
Therefore, 1. How should this make every Man look about him? We say not, all men in particu∣lar, are setled professed Atheists; but that they are practical Atheists, and that in prevalency; and that they have the seed of the most desperate Atheism in the World, which will certainly undo them, unless cured. For a Man that is touched with no sense of God, or Religion, must needs be out of all saving-state and saving-way. What though a Man be not presently taken off with a Paroxism; Is therefore the Plague not dangerous, not destructive? What if some abound in Athe∣istical words: and thy heart be of the same mat∣ter? What if some be Atheists through subtilty, and thou by incogitancy? The Atheism of thy heart (if not cured) will corrupt more and more, until it undo thee.
2. In as much as it is a secret Atheism; this makes the case more dangerous. People are scar'd when they see Plague-sores break out: But what if it be hid to thy self? Is not the case yet worse, as it is farther from cure? The ignorance of Man's misery, keeps him in security: and absolute secu∣rity, brings certain destruction, and sudden too,
When they shall say peace and safety; then sudden destruction cometh upon them, 1 Thes. 5.3.
3. As it takes from the wonder of the wicked∣ness and profaness of our times; so it lays the wickedness of men upon themselves with aggrava∣tion. Are Men Atheists in heart, secret Atheists? It is as easie for natural Atheism to be improved, as it is for a Tree to grow that hath soil enough. It is easie for a Man that carries this about him, to be betrayed to swim with the current and tide of profaness. It is not barely evil times, and e∣vil examples that make men evil; but the con∣currence of an evil heart. The evil Servant that eat and drunk with the Drunken, Said in his heart, my Lord delayeth his coming, Matt. 24.48, 49. Lay not all at the Devils door, nor other mens door; thy heart betrays thee; thine own heart is too hard for thee. There is many a fair flower spoiled by contagion: but it was in it self, of a corrupt nature; it had a catching quality.
4. This takes down the conceit of men, that live civilly and religiously as to outward perform∣ances, either ceremonial, or moral: there is a se∣cret Atheism which themselves may be ignorant of, that spoils all. There are but few perfect Atheists (says Dr. Preston) who think there is no God, and know they do so: But there is another kind of Atheism; when a man doubts of the Dei∣ty, and observes it not: this is common. Alas! it is not Painting and Plaistering that makes a strong House, but a fair: Thy performances are but Pulchrum edificium super cloacam, a fair build∣ing over a jakes. The secret Atheism of thy heart, is the very reason why thou contentest thy self
with such an out-side. This will infect all thy prayers, duties and performances, that they shall be meer bodily exercises; which profit little: (Thou canst not draw nigh to God, but by the destruction of thine Atheism; the prevalency I mean, and the dominion of it.) And some sinful distemper or other will always hold thee under, Security, Presumption, Covetousness, Uncleanness, or some filthy lust or other, until thou have some cure for this, notwithstanding all thy perform∣ances.
5. This may serve to settle, and comfort Gods People; some of which complain greatly of their Atheism, this secret Atheism: they are amaz'd to see and feel in themselves such workings of this Devil of Atheism; and hereupon quite turn them∣selves out of interest; as if they were no body, and had all to begin yet: Because they think Religion in truth, and the knowledg of God in truth, should have healed this long ago. I say therefore, it is natural. It is in every Man by nature: And Grace doth not perfectly, i. e. as to degrees, cure nature; much less presently. Grace leavens the whole lump; but not wholly, much less at first. The Canaanites, the old inhabitants of the Land, are left to humble thee and keep thee un∣der. As bad sins as this, even blasphemous stir∣rings, not from the Devil only, but your own heart, may arise in you: For I think it too much a mistake, to lay all at the Devils door in this kind. The more sensible thou art of it, the more thou art cured, or in a way of cure. It is sel∣dom a malady is corrected, until we find the hu∣mours stir: or a corruption mortified, until we
first have found it lively. By Grace thou art en∣abled to groan under it, and oppose it. The more evil it is to thee, and the more intollerable, so much the better.
Lastly, A few words towards the cure of this sad distemper, and I have done: which I shall di∣rect promiscuously, both to natural men and Chri∣stians.
1. Read Scripture diligently, with Prayer and meditation. This direction may seem strange: but I speak after wiser men than my self. I say, read Scripture diligently, and not pro forma, or slightly. The main cure for Atheism, is the word of God. If you would convince a Heathen, turn him to the Word: and so deal with your hea∣thenish hearts; because all exotick, external Ar∣guments in the World, are nothing unto it. In temptation to Atheism, keep close to the Word, and it will off, says Cap.
Object. But an Atheist believes not the Word: and therefore this seems most improper.
Answ. But the Word manifests it self, and ar∣gues for it self, more than all the wits in the World joined together. If a Man believe not Scripture to be the Word of God; yet it is ea∣sily perswadable, that it is more probable to be so, than any other thing in the World whatever. I say again therefore, Read it much, and diligent∣ly, with prayer and meditation: and you will find no means under Heaven like it. Though one rose from the dead, it would not be so much. They have Moses and the Prophets, &c. Luk. 16.
29, 31, If they hear not them; neither will they be perswaded, though one rose from the dead. Be∣cause thou mayst have more infallible certainty from those marks and prints of Divinity that are there, than thou couldest have from any thing which he should say, that came from the dead. There are such impressions of Divinity, which are no where else to be found. Thou hast magnified thy word, above all thy name, Psal. 138.2. 2. Be∣cause herein God uses to manifest himself, He meets them that remember him in his ways, Isa. 64.5.
2. Attend how the Spirit of God seconds the Word in thy heart: If the secrets of thy heart be made manifest in and by it, 1 Cor. 14.24, 25, why shouldest thou not acknowledg God is in it of a truth? The Spirit uses to be conveyed by it? While Peter spake these words, the holy Ghost fell down upon them that heard, Act. 10.44. And the Spirit, the Unction, teaches all things; and makes all things clear, 1 Joh. 2.20, 27. It is the Spirits teaching in and by the Word, which con∣futes thy Atheism. Besides, it brings thee, in ex∣perimentalem gustum, into an experimental tast; and gives thee more senses than one, to perceive and judg by.
3. Mind the making good of Prophecies, and performance of promises, both in the World, and in thine own heart. See if all that hath been written in the Old Testament, be not much made good, and making good every day: The predi∣ction of the Messiah; the rejection of the Jews; the manner, time, and place of Christs birth; the gradual destruction of Antichrist, &c. In hast I
leave thee, to consult thy self for the other.
4. Attend the Creation, and Mystery of Gods Providence. This is that, whereby God hath much secured us against Atheism. For that which may be known of God, is manifest in them, &c. How? For the invisible things of him, from the cre∣ation of the world are clearly seen, even his eternal Power and Godhead, Rom. 1.19, 20. He that planteth the ear, shall not he hear? he that formed the eye, shall he not see? Psal. 94.8. Could such an admirable variety, and order of those various Creatures be, but by an Infinite Wisdom? So for Providence: How comest thou, a poor creature, amongst the myriads of Men on earth, not to be neglected, but have thy provisions every day! Mind the works of Providence, in and about thy self; they are many and wonderful, have much in them to affect thee, hadst thou eyes to see them. At other times also look abroad: For he left not himself without witness, giving them rain, and fruitful seasons, Act. 14.17.
5. Never dispute with the Devil; especially in time of temptation. When the Devil puts in his foot, and concerns himself in the case, turn your back upon him: That is the way. Resist the De∣vil and he will flee, Jam. 4.7. There is no reason to think, but that he will be too hard for thee: yet if he interpose at such a time, as thou art in serious study and consideration, go on, and mind thy business. I say not, Consider not, read not, because the Devil is very busie: But keep as close to thy business as thou canst, and mind not him. We may not think, that though the Devil be a∣bundantly above our match, that yet through the
Wisdom and Strength of Christ, we shall not over∣come him; only we undo our selves, by living within our selves. Lay what he says (if thou mind it at all) before the Lord, and beg him to rebuke him.
Lastly, I would say one word more to Gods People; and that is only this: Be perpetually humble. The humble he will teach, Psal. 25.9. The Original may be rendred either meek or hum∣ble. And so I dismiss this first affirmative: The fool hath said in his heart, &c.