1. TO beleeue in God hath gone currant so long , for as much as to put trust or confidence in Him , that now to call it in , or make it goe for lesse , will perhaps bee thought an vsurpation of authoritie , more then criticall , and much greater then befits vs . Notwithstanding if on Gods behalfe wee may plead what Lawyers doe in Cases of the Crowne , Nullum tempus occurrit regi , that the Auncient of daies ( vnto whose soveraigntie all truth is from eternitie essentially annexed ) may not be preiudiced by antiquitie of Custome , or prescription , especially whose originall is erroneous : the case is cleare , That to beleeue in God , is in their intention which first composed this Creed , no more then to beleeue there is a God , or to giue credence to his Word . For iustifying this assertion , I must appeale from the English Dialect , in which the manner of speech is proper and naturall , were it consonant to the meaning of the originall , as also from the Latine , in which the phrase being forreine and vncouth , must be valued by the Greeke , whose stamp and Character it evidently beares . Now the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also the Hebrew phrase , wherevnto by sacred Writers it was framed , is no more then hath beene said , To beleeue there is a God ; otherwise we must beleeue not only in God the Father , in Christ the Sonne , and in the holy Ghost , but in the Catholike Church , in the Communion of Saints , in the forgiuenesse of sinnes , and in the resurrection of the bodie , and in life everlasting , seeing the Greeke particle ( vsually expressed by the Latine In ) is annexed after the same manner to all these obiects of our beliefe , as is apparant in the auncient Greeke Creeds . And he that diligently reads the translation of the Septuagint , shall finde the Greeke phrase which is verbatim rendred by the Latine , in Deum credere , to beleeue in God , promiscuously vsed for the other credere Deo , to beleeue God .

TO dispute with such as deny manifest and received Principles , were to violate a fundamentall law of the Schooles ; which in matters of faith and sacred morality , is to be religiously kept , as in other respects , so chiefly in this : That generall Maximes , whence particular truths , and conclusions of best vse must be derived , can hardly be prooved by arguments more cleare and evident then themselues . Now to interpose proofes of lesse truth or perspicuitie then is the matter to be prooved , is but to eclipse the evidence of it , ( which , of it selfe , would in due season shine to calme and purified meditations ) or to provoke such as delight in trying masteries of strength or skill in arguing , to assault truths otherwise safe enough from all attempts , did they not see them so weakly guarded vpon preparation . Thus the discovery of timorous lookes , or meane provision , often incourageth base and cowardly theeues to encounter passengers , whose number or presence , they durst not behold , if they did not betray themselues . For this reason , amongst others , I will not in the first place vse the benefit of divers Schoolemens labours , to proue , by strength of speculatiue reason , there is a God ; although they bring abundance of reasons , all irrefragable to an ingenuous well disposed contemplator : but , vnto such , this principle is of all others most cleare and evident in it selfe , as being most deeply implanted in the reasonable nature ; not acquired by vse of sense or observation . The best method , in my opinion , to prevent Atheisme , or cure an Atheist , would be to hold the Meane betwixt the contemplatiue Philosopher , and the practicall Physitian . I haue heard of some so far over-growne with melancholy , that they would eate no meate ; conceiting , either they had no mouths , or that their teeth were as soft as butter . For a Physitian , to haue attempted remoovall of such fancies , by force of reason , or importunate suggestion of contrary perswasions , had beene cum ratione insamre , to haue prooved himselfe as mad , as his patients were melancholy . The readiest way ( as not long agoe hath beene experienced ) to relieue parties thus affected , is , for a time rather to assent vnto , then contradict them ; that so , by promising a remedie to the supposed maladie , an entrance may be made to purge the humour which breeds the false imagination . And he that would cure an ordinary Atheist , should , as not sooth him in his impietie , so not directly or fiercely encounter him with syllogisticall proofes , or discourses metaphysicall ; for so ( aegrescit medendo ) he will grow sicker by seeing the medicine : but labour rather , secretly to vndermine the internall disposition whence such vnhallowed imaginations spring . Atheisme in graine is but a spirituall madnesse , arising from the abundance of such distemper in the soule , as in proportion answers to melancholy in the body . Would men looke into their owne hearts in time , before they be over-shadowed with such griesly qualities ; they might behold the image of God engraven in them , and , as it were by an ocular demonstration , be better enformed in this point , then by the disputes of Philosophers .

1. THat the internall notion of powers divine which guide this visible worke of nature , is most naturall to mankinde , needes no further proofe then its owne extent and vniversalitie . * * Vt porrò firmissimum hoc afferri videtur , cur deos esse credamus , quòd nulla gens tam fera , nemo omnium tam sit immanis , cuius mentem non imbuerit deorum opinio . Multi de diis praua sentiunt ( id enim vitioso more effici solet ) omnes tamen esse vim , & naturam diuinam arbitrantur . Nec verò id col●●cutio hominum , aut consensus efficit : non institutis opinio est confirmata , non legibus . Omni autem in re consensio omnium gentium lex natura putanda est . Tuscul : Quaest. Lib. 1● . This sure ground wee haue ( sayth Tully ) to beleeue there be Gods , in that there is no Nation so brutish or inhumaine , but is season'd with some opinion of the Gods . Many conceiue amisse of them ( for so much , bad custome in all like cases , will effect ) yet all suppose a vertue or power divine ; not drawne hereto by voyces of others or debatements : This is an opinion established not by civill lawes or institutions . Now the free or vnsollicited consent of all Nations concerning any matter , is to be esteemed as the Law of Nature .

2. This observation of times more auncient is fully acquitted from the exception of moderne Atheists by the plentifull experiments of the age late past ; wherein diverse Countries , peopled with inhabitants of different manners and education , haue beene discovered , the very best being more rude and barbarous then any Nation knowne but by heare-say to the Romanes . And yet , even in this refuse of Barbarians , the very worst , ( such as for their rudenesse and vncivilitie could hardly be discerned from brute beasts ) approue themselues to be of better linage ( a a Act. 17.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in that they acknowledge Gods or superior powers , whom they honour with sacrifices & other rites , in testimony of their gratitude for benefits received from them . As if the signification of Mans obligements to an invisible power for his life , his health , his food , and other necessaries ; or , at least for priviledges from disasters , or mischances , * * Affluebat inteream quotidiè ex omnibus locis noua eius gentis , et copiosa multitudo , vt inufitatas nostrorum hominum barbam gestantium formas , cultumque viserent : fructus , pisces , aurum , panem , & alia alimenta , vndique afferentes : ac simiaerum more vestigia ritusque Christianorum imitantes : quoties hi genua flexerant , flectebant & illi : Christiani reuerenter oculos in Coelum sustulerant , Indi pariter & ipsi tollebant . Denique quicquid ab Hispanis ad recitandum Aue Maria mane , & vesperi conuenientibus fieri soleret , itidem ab istis fiebat . Benzonus in Descrip. America . lib. 4. cap. 8. pag. 35. were as naturall to him , as fawnings , or like dumbe signes of loue vnto their fosterers or cherishers , are to dogs , or other domesticke and tame creatures . The civill wisedome which appeares in Lycurgus Lawes , Numaes Institutions , with other like amongst the more civill sort of auncient Heathens , may probably argue abilitie in them of framing many particular rites of Religion , as politick Sophismes to retaine the simple in awe and blind devotion to their Hests . Albeit , the invention of such false worships , without imitation of some true patterne formerly knowne , would haue beene very hard , if not impossible , even vnto these wise and prudent Lawgivers . Nor could their artificiall inventions haue wrought so succesfully vpon their mindes that were seduced by them ; vnlesse they had beene naturally inclined vnto the ingrafted truth of the generalls ; vnder pretence of whose soveraigne right these particulars were commended . But who would father the first Notion of a Deitie and Religion , vpon policie , rather than nature , when it appeares not vniversall onely , but perpetuall to the severall generations of sundry people in whom no print of any policie , saue meerly naturall , is now extant ?

3. Some scruple notwithstanding may here be ministred to yong Students , from these or the like vagrant Axioms , whose seate or proper subiect is not so well knowne as they are frequent . [ 1. That the decrees or iniunctions of Nature cannot be preiudiced by Custome or education . 2. That such generall principles as by her light are cleare , can hardly be denied by any of her children ] When as the experience , of later times especially , presents vnto vs a great many , ( vnto whom Nature in distribution of her other gifts hath shewed her selfe no stepmother , but rather indulgent , as to her darlings , ) all mightily oppugning this truth , which we that are ( as they deeme ) of duller capacitie in matters secular , devoutly obey as her vndoubted Law . But here we may well doubt whether bad education , or evill customes , haue not better enabled these men to striue against such practises as this Dictate of Nature prescribes , than vtterly to disclaime all sense of her suggestions , or shake off all secret notions of her summons . How ever that be ; ( for we know our owne hearts not theirs , nor can we beleeue them , that will not beleeue there is a God , albeit they would interpose an oath for our assurance one way or other ) this we know , that nothing can be more naturall to man than reason . And yet , how many haue we seene , in whom nature and art haue done their parts , by too much studie or intemperance become so vtterly destitute of all vse of reason or discretion , that such actions or demeanure as nature prescribes to all men as they are reasonable , haue beene more neglected by them , than by brute beasts ; yea oftimes furiously inverted .

4. This instance amongst others may be our warrant for restrayning the former Axiome [ that Nature cannot be preiudiced by Custome ] to nature , either altogether inanimate or meerely sensitiue ; whose inclination is single and but one way set : or if appliable to the reasonable or intellectuall nature , whose propensions as they are many , so are they freely fashionable to diverse meanes , and apt to be directed to contrary ends ; it is true onely of the generall facultie or remote propensions , not of their actuall promptnesse , vse , or exercise . Many there be so extreamly vicious , that their mindes seeme now , de facto , wholly bent to doe others mischiefe : This notwithstanding prooues not that nature hath sowne no seeds of vertue in their soules , but rather their wilfull suffering these to be choaked and stifled , by cherishing contrary desires , or imbracing pleasant allurements vnto evill . If such blindnesse haue by bad custome crept on some , that they cannot now discerne any lineaments of Gods image in their hearts : it will not hence follow that this light of nature whereby they might haue seene Him , did never shine vnto them , but rather that they haue smoothered it , because they loued the workes of darkenesse better then the deeds of light , purposely obliterating all resemblances of Him who is the avenger of evill , whose pourtraiture their first parents had blurred by imprinting his enemies picture vpon it . Nothing more easie than for others ( so they will be observant ) clearely to discerne the liue image , not of the old man , but of the old serpent , in such as cannot , or will not see the image of God in themselues .

5. Besides this difference betweene the inclinations of nature in man and in creatures inanimate or irrationall ; a difference there is , not much observed , but worthy of diligent observation , betweene common principles meerly speculatiue or abstract , and others practicall or morall . The latter may be in many intensiuely more cleare than the former , as indeed they are more naturall in respect they are more deeply implanted in the very soule , not let into the braine by externall senses , albeit even for this reason they are by many lesse regarded , as being more familiar then such speculatiue notions as these [ every whole is greater than its part : twice two make foure , or such like , ] of whose certaintie no man at any time can doubt , not that our nature as reasonable , is of it selfe more inclined to abstract speculations , than to moralities , but that speculatiue notions are seated in the head or vtmost confines of the soules regiment , as in an Academie or Cloyster , priviledged from such tumultuous broiles as might divert our intentions from beholding them , or retract our inclinations from adherence to their truth . On the contrary , such disturbances are most frequent in the Court or Pallace of this little Kingdome , wherein morall notions of God and goodnesse haue their necessary abode , and these notions are , vpon this occasion , vsually either tainted with the contagion of such noysome lusts , or much weakned by the reluctation of such contrary desires as lodge in the same roome or closet with them .

6. Our readinesse , in heat of passion , or interposition of causes concerning our owne commodities , to recall religious motions , whose vndoubted truth and equitie , we could , in calme and sober thoughts , be well contented to seale ( if need were ) with our bloud , will easily induce mindes capable of any vicissitude of quiet and retired cogitations , after turbalent and working fancies , to admit the former difference betweene dictates of nature seated in the braine , and others ingrafted in the heart , to be , for the manner of their severall evidences or perspicuities , much what like the lightsomnesse of the inferiour and supreame region of the ayre . The Sunne-beames are sometimes more bright in this lowest part than in the vppermost , wherein they suffer no reflexion : yet are they in this lower often so eclipsed with clouds , with mists , or stormes , as he that did never looke out of doores but in such dismall weather , might well imagine his day to be but night , in respect of that clearnesse he might perpetually behold , were his habitation aboue the clouds . The continuall smoake of noysome lust , the steames of bloudy and revengefull thoughts , the vncessant exhalations of other vncleane and vast desires , which raigne in the Atheists heart , can never obscure the Mathematicall or Logicall notions of abstract truths in his braine : The principles of moralitie or religion , which Nature hath planted in his heart and conscience , they quickly may , they alwayes doe , more or lesse eclipse , according to the strength and permanency of their infectious and incompatible qualities . Happy it is , that he can acknowledge , and somtimes magnifie , the light of nature in matters speculatiue , or concerning the body onely , and now and then bragge , as if he were her sonne elect , and others but reprobates , in comparison of that heroicall spirit she hath enabled him with in businesses of State or policie . For , who is this his Goddesse Nature ? Can he tell vs ? or what is her light that he should so much glory in it ? Doth she not borrow it from the father of lights , whose habitation is in that radiant brightnesse which is inaccessable ? Thus I suppose , such as dwell vnder the poles would commend the lightsomnesse of the ayre which they daily behold and hourely breath in , but deny that there were any such glorious body as the Sunne that did enlighten it ; did it never come further Northward than within three or foure degrees of Aries , or never moue farther Southward than within as many of Libra . Now as the onely way vtterly to disswade men from an opinion so palpably grosse , as , by the former supposition , might be conceived , would be to remoue them out of their natiue clime into ours : so the best meanes an Atheist can vse to refute his impious errors in denying there is a God , is , to relinquish his wonted courses in the wayes of darkenesse , and to haue his conversation , for a time at least , or vpon triall , with the sonnes of light . And to make this triall , he may perchance be sooner induced by discovering the severall heads or first originalls of his sacrilegious misperswasions , more particularly .