Againe, what is the reason that men doe seeke fo for the things of this life, are so carefull in building houfes, gathering eftates, & preparing for themselves here fuch goodly Manfions for their bodies, and spend no time to adorne the foule, (when yet thefe doe but graceus amongst men, and are only for prefent ufe) and looke not for those things which commend the foule to God, and regard noteternity, in which the foule muft live I say, what is the reafon of this, if there be not fome grounds of fecret Atheifine in

men?

What is the reason that there is such stupidity in men,that the threatnings will not move them, they will be moved with nothing,like beafts,but prefent ftrokes; that they doe not fore-fee the plague, to prevent it but goon,and are punished? And fo for GODS promifes and rewards; Why will you not forbeare finne, that you may receive the promises and the rewards? Whence is this ftupidity both wayes? Why are wee as beafts, led with fenfuality, that we will not be drawn to that which belongs to God, and his Kingdome? Is not this an argument of fecret Atheisme, and impictie in the heart of every man, more or leffe?

Againe, what is the reafon that when men come into the prefence of God, they carry themfelves fo negligently,not caring how their foules are clad, and what the behavior of their spirits is before him? If you should come before men, you would looke that your cloathes be neat and

decent.

27

6

7

8

Vse 2. Draw fuch

confequences as may arise from fuch a conclufion,

decent, and you will carry your felves with fuch reverence, as becomes him in whose presence you stand; this proceeds from Atheisme in the hearts of men, not beleeving the Lord to bee hee that fills the Heaven, and the Earth: Therefore as you finde these things in you, more or leffe, fo labour to confirme this principle more and more to your felves; and you should say, when you heare these arguments, certainly I will beleeve it more firmely, furely I will hover no more about it: for to what end are more lights brought, but that you should fee things more cleerely, which you did not before? So that this double use you fhall make of it:

One is, to fixe this conclufion in your hearts, and to faften it daily upon your foules.

The second is, if there be fuch a mighty God, then labour to draw fuch confequences as may arife from fuch a conclufion: as,

If there bee fuch an one that fills Heaven and Earth; then looke upon him, as one that tees all you doe, and heares whattoever you fpeake: As when you fee a ship paffe thorow the Sea,and fee the failes applyed to the wind,and taken downe, and hoyfed up againe, as the winde requires, and fhall fee it keep fuch a conftant course, to such a Haven, avoiding the rockes and fands, you will fay,furely there is one within that guides it, forit could not doe this of it felfe:or as when you look upon the body of man, and see it live and move, and doe the actions of a living man; you must needs fay,the body could not doe this of it felfe,

but

but there must besomthing within that quickens it, and is the caufe of al the actions,even fo when you looke upon the creatures, and fee them to doe fuch things,which of themselves they are no more able to doe, than the body can do the actions that it doth, without the foule: therefore hence you may gather that there is a God, that fils Heaven and Earth, and doth whatsoever hee pleaseth; and if this be fo, then draw nigh to him, converfe with him, and walke with him from day to day, obferve him in all his dealings with us, and our dealings with him,and one with another, be thank full to him for all the blef fings we enjoy,and flye to him for fuccour inall dangers, and upon all occafions, i (***).

THE

Object. I. 2 Pel. 3.4.

THE

SECOND

SERMON.

HEBREVVES 11.6.

Hee that commeth to God, muft beleeve that God is, and that bee is a rewarder of them that feeke bim.

B

Efore wee come to the fecond fort of Arguments to prove this principle, that God is, wee thinke it ucceffary to answer fome objections of Atheisme, which may arise and trouble the hearts of men.

Men are ready to say that which you you fhall finde in 2 Pet. 3.4. All things have continued alike fince the creation: that is, when men looke upon the condition of things, they fee the Sunne rife, and fetagaine, and fee the Rivers run in a circle

into the Sea, the day followes the night, &c. the winds runne in their compaffes, and they have done fo continually, and there is no alteration; therefore they doubt whether there bee fuch a God,that bath given a beginning to these things, and fhall give an end?

31

For anfwer to this, confider that thofe bodies Afw. 1. of ours, which we carry about with us, which we know hath a beginning and shall have an end, that there is fomething in them, that is as conftant as any of the former, as the beating of the pulfe,the breathing of the lungs,and the motion of the heart, and yet the body had a beginning, and fhall have an end: Now what is the difference betweene these two? It is but small, this continueth onely for fome tithes of' yeeres, but the world for thousands; the difference is not great; and therefore why should you not thinke it had a beginning,as well as your body,and likewife fhall have an ending.

See what the Apostle faith in this place,though all things continue alike, yet there are two reafons, whereby hee proves that God made the world,and that the world hall have an end:

r The first is laid downe in verf. 5. For this Veale se they are willingly ignorant of; that by the word of God the heavens were of old, and the earth flanding out of the waters, and in the waters: that is, naturally the waters would cover the earth, as it did at the beginning, for the natural place of the waters is above the earth, even as of the aire above the waters: Now who is it that hath drawn

thefe