A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon…

He must first believe that God is.

He must first beleeue that God is.

That is, not so much that there is a God; for that we are taught by the very light of Nature: But that this God, whom in Christ he labours to know, and come near, is the true and only God.

That is, not so much that there is a God; for that wee are taught by the very light of Nature: But that this God, whom in Christ he labours to know, and come neere, is the true and onely God.

This is a notable point in Christian religion, to believe, that God is God indeed: not a fiction, a shadow, or imaginary God, but God indeed. For it is the scope of the first commandment, that God gave mankind. If any man object, There is no man that knows God, but confesseth God to be God, no man was so mad as ever to think otherwise:

This is a notable point in Christian religion, to beleeue, that God is God indeede: not a fiction, a shadow, or imaginarie God, but God indeede. For it is the scope of the first commaundement, that God gaue mankinde. If any man obiect, There is no man that knowes God, but confesseth God to be God, no man was so mad as euer to thinke otherwise:

By nature, though we know and believe there is a God, yet the corruption of our nature is such, as we frame and feign him to ourselves to be such a one as we please; for, we deny in our hearts his power, his presence, and his justice. But to take away these three from him, is to deny the true God to be God indeed.

By nature, though wee know and beleeue there is a God, yet the corruption of our nature is such, as wee frame and faine him to ourselues to be such a one as we please; for, we denie in our hearts his power, his presence, and his iustice. But to take away these three from him, is to denie the true God to be God indeede.

First, men by nature deny Gods presence. For men would be ashamed to do many things in the presence of any man, even the basest in the world: which when they are out of mens sights, and yet in Gods presence, they commit carelessly and boldly. I speak not of natural actions, which are lawful; & yet in many whereof there is none so great shame, as men naturally refuse to do them before others: But I mean sinful actions, which not for any natural unseemliness, but even for their foulness and ugliness, because they are heinous sins, men would fear to do, if any man were present. Seeing then men fear not, nor shame not to do them, though they be in Gods presence; It followeth, that therefore they naturally imagine, that God is not present: for, if they were so persuaded, they would not commit them, though they esteemed God no better then a man.

First, men by nature denie Gods presence. For men would be ashamed to doe many things in the presence of any man, euen the basest in the world: which when they are out of mens sights, and yet in Gods presence, they commit carelesly and boldly. I speake not of naturall actions, which are lawfull; & yet in many wherof there is none so great shame, as men naturally refuse to doe them before others: But I meane sinfull actions, which not for any naturall vnseemelinesse, but euen for their foulenesse and vglinesse, because they are haynous sinnes, men would feare to doe, if any man were present. Seeing then men feare not, nor shame not to doe them, though they be in Gods presence; It followeth, that therefore they naturally imagine, that God is not present: for, if they were so perswaded, they would not commit them, though they esteemed God no better then a man.

Secondly, men by nature deny Gods power, thus: When a man offends a Magistrate by breaking any law which may deserve death, or some great punishment, he is sore afraid; and all his care is, how he may escape his punishing hand. But, let a man offend God never so much, by breaking carelessly all his holy commandments, he never fears at all, nor trembles at the punishment belonging unto them. How can this be? but that howsoever he grants there is a God, yet he is not persuaded that God hath power to revenge the contempt of his laws, & therefore he never fears nor shrinks at the remembrance of him, nor flieth at all from ⟨p. 82⟩his revenging hand, but ploddeth on in sin without fear.

Secondly, men by nature denie Gods power, thus: When a man offendes a Magistrate by breaking any law which may deserue death, or some great punishment, hee is sore afraide; and all his care is, how hee may escape his punishing hand. But, let a man offend God neuer so much, by breaking carelesly all his holy commaundements, he neuer feares at all, nor trembles at the punishment belonging vnto them. How can this be? but that howsoeuer he graunts there is a God, yet he is not perswaded that God hath power to reuenge the cōtempt of his laws, & therfore he neuer feares nor shrinks at the remembrance of him, nor flieth at all from ⟨p. 82⟩his reuenging hand, but ploddeth on in sin without feare.

Thirdly, man by nature denieth Gods justice: for the justice of God is to wink at sin in no man, but to condemn and punish it, wheresoever he finds it, by inflicting the curses of the law upon it. But man denieth this justice; for though he sin against Gods law, and his conscience tell him of it; yet he persuades himself, there is no curse nor punishment due for it, at least that he shall escape it: nay though he see never so many before him punished for the same sin, yet (our nature is so blind and so corrupt) he thinks, for all that, it shall not light on him. And it is lamentable, yet most true, that the God of the ignorant men is a mere Idol, a God made all of mercy, and which hath no justice in him at all, & their sins they carelessly lay all on Christ, and say God is merciful: and in this conceit they care not how ignorantly, how loosely, how profanely they live; and their hearts never have a reverent and awful thought of the justice of God.

Thirdly, man by nature denieth Gods iustice: for the iustice of God is to winke at sinne in no man, but to condemne and punish it, wheresoeuer he findes it, by inflicting the curses of the law vpon it. But man denieth this iustice; for though he sinne against Gods law, and his conscience tell him of it; yet hee perswades himselfe, there is no curse nor punishment due for it, at least that he shall escape it: nay though hee see neuer so many before him punished for the same sinne, yet (our nature is so blinde and so corrupt) hee thinks, for all that, it shall not light on him. And it is lamentable, yet most true, that the God of the ignorant men is a meere Idoll, a God made all of mercy, and which hath no iustice in him at all, & their sins they carelesly lay all on Christ, and say God is mercifull: and in this conceite they care not how ignorantly, how loosely, how profanely they liue; and their hearts neuer haue a reuerent and awefull thought of the iustice of God.

These are the pitiful imaginations, that all men by Nature have of God. All these may be proved by evident Scriptures: The first; in the Psalm, where David brings in the wicked, saying to themselves. God hath forgotten, he hides his face, ¹he will not see, he will not regard. The second, by the blasphemy of Rabsakeh, who uttered with his tongue that which all mens hearts think by nature,² What God can deliver you out of my hand? The third, Isaiah proves apparently, where he tells us that the wicked say; We have made a covenant with death, ³and with hell are we at agreement, though a scourge run over and pass through, it shall not come at us.

These are the pitifull imaginations, that all men by Nature haue of God. All these may be proued by euident Scriptures: The first; in the Psalme, where Dauid brings in the wicked, saying to themselues. God hath forgotten, he hides his face, ¹he will not see, he will not regard. The second, by the blasphemy of Rabsakeh, who vttred with his tongue that which all mens hearts think by nature,² What God can deliuer you out of my hand? The third, Esay proues apparantly, where hee tells vs that the wicked say; Wee haue made a couenant with death, ³and with hell are we at agreement, though a scourge runne ouer and passe through, it shall not come at vs.

1. 1Psal. 10.11.12 13.
2. 2Isaiah 36.18.19 &c.Esay 36.18.19 &c.

Thus both Scripture and plain demonstrations prove this to be true, That every man by nature denieth Gods presence, power, and justice; and therefore is by nature a plain Atheist, not believing that God is God ind•ede. Now furthermore, there are 4. sorts of people that put in practice this Atheism.

Thus both Scripture and plaine demonstrations proue this to be true, That euery man by nature denieth Gods presence, power, and iustice; and therfore is by nature a plaine Atheist, not beleeuing that God is God ind•ede. Now furthermore, there are 4. sorts of people that put in practice this Atheisme.

First, such as are not ashamed to say openly, Is there a God or no? and dare dispute the question, and at last avouch there ⟨p. 83⟩is none; but that all matters concerning God and his worship, are nothing but devises of politic men, to keep simple men in awe, and to make fools fain: but these themselves are fools of all fools, and the devil devised that impious conceit, to keep them in miserable blindness. There have been such fools in all ages: yet in old time, as David saith, These fools did but say in their hearts;¹ But now the fools of these last & rotten ages, are ripe in their folly, and they dare say with their mouths: There is no God. These are Monsters in nature, and devils incarnate, worse then the devil himself, for he in judgement never was an Atheist. These are to be marked, & hated worse then Toads & Adders▪ and if such a one can be convicted by any lawful evidence, if ever Heretic or Traitor deserved death, such a one deserves ten deaths; as being a Traitor to God, to mankind, and to Nature her self. And though these wretches say there is no God: yet make they a God of themselves, sacrificing all their affections to their pleasure, and their profit.

First, su•h as are not ashamed to say openly, Is there a God or no? and dare dispute the question, and at last auouch there ⟨p. 83⟩is none; but that all matters concerning God and his worship, are nothing but deuises of politique men, to keepe simple men in awe, and to make fooles faine: but these themselues are fooles of all fooles, and the diuell deuised that impious conceite, to keepe them in miserable blindnesse. There haue beene such fooles in all ages: yet in old time, as Dauid saith, These fooles did but say in their hearts;¹ But now the fooles of these last & rotten ages, are ripe in their folly, and they dare say with their mouthes: There is no God. These are Monsters in nature, and diuels incarnate, worse then the diuell himself, for he in iudgement neuer was an Atheist. These are to be marked, & hated worse then Toads & Adders▪ and if such a one can be conuicted by any lawful euidence, if euer Heretike or Traytor deserued death, such a one deserues tenne deaths; as being a Traytor to God, to mankinde, and to Nature her selfe. And though these wretches say there is no God: yet make they a God of themselues, sacrificing all their affections to their pleasure, and their profit.

The second sort are such, as acknowledge and worship a God, but a false God. These have been in all Countries, and in most ages, as Histories do show: some worshipping the sun, some the moon, some stars, some beasts, birds, fishes; some, dead Idols of wood, or stone, or metal. And of this sort & no better are some in these Churches, where the true God is worshipped: for the Apostle saith, Covetousness is idolatry; for, if a mans heart be set wholly on riches, then the wedge of gold is his God. And to other, whose affections are all on pleasure, their belly is their God. Let these men hold in judgement as they can, their practice I am sure proclaims Atheism.

The second sort are such, as acknowledge and worship a God, but a false God. These haue beene in all Countries, and in most ages, as Histories doe shew: some worshipping the sunne, some the moone, some starres, some beasts, birds, fishes; some, dead Idols of wood, or stone, or metall. And of this sort & no better are some in these Churches, where the true God is worshipped: for the Apostle saith, Couetousnesse is idolatry; for, if a mans heart be set wholly on riches, then the wedge of gold is his God. And to other, whose affections are all on pleasure, their belly is their God. Let these men hold in iudgement as they can, their practice I am sure proclaims Atheisme.

The third sort are such as worship the true God, but in a false manner: and of these there are 3. principal sorts; First, Turks: Secondly, Jews; who hold the true God, but deny the Trinity of persons, and the deity of Christ. Thirdly, the true Papist holds in word one God & the Trinity of persons as we do: but look at their doctrine, and (if their words ⟨p. 84⟩have any natural meaning) they deny it: for, if the second person be true Christ, then hath he two natures, Godhead and Manhood: but by their feigned Transubstantiation, they quite take away the truth of the Manhood. And again, Christ hath three offices; he is the True King, Priest, and Prophet of his Church: and if he be not so, he is not Christ: But the Papists doctrine in plain words, and necessary consequence denieth them all, as hath been often proved unto their shame, and published to the world: and they never yet to this day could or durst answer it: for if they do, they shall soon either hear of us again, or else we will recant it. But till then, it appears, that their God is by their doctrine not the true God, but an Idol: for, he that denieth the Son, denieth the Father also, ¹as saith S. John.

The third sort are such as worship the true God, but in a false manner: and of these there are 3. principall sorts; First, Turkes: Secondly, Iewes; who hold the true God, but denie the Trinity of persons, and the deity of Christ. Thirdly, the true Papist holds in word one God & the Trinity of persons as wee doe: but looke at their doctrine, and (if their words ⟨p. 84⟩haue any naturall meaning) they denie it: for, if the second person be true Christ, then hath hee two natures, Godhead and Manhood: but by their fained Transubstantiation, they quite take away the truth of the Manhood. And againe, Christ hath three offices; hee is the True King, Priest, and Prophet of his Church: and if he be not so, he is not Christ: But the Papists doctrine in plaine words, and necessarie consequence denieth them all, as hath beene often proued vnto their shame, and published to the world: and they neuer yet to this day could or durst answere it: for if they doe, they shall soone either heare of vs againe, or else we will recant it. But till then, it appeares, that their God is by their doctrine not the true God, but an Idoll: for, he that denieth the Sonne, denieth the Father also,

The fourth sort of Atheists, are such, as acknowledge and worship the true God, and worship him in true manner, for the outward worship; but in their lives and deeds deny him. And these are not to be sought for in Turkey, or Jury, or Italy: for all Churches are full of such Protestant Atheists. Italy may have more Atheists in judgement then we: but these hypocrites and Atheists in life, are here also; those tares we have amongst our corn. Of these speaks the Apostle, that they profess to know God, but deny him in their works. Let this seem no wonder,¹ that such men be called Atheists: for, the Apostle saith plainly; He that careth not for his family,² is worse then an Infidel. Whereby it appears, a man may be a professor of the Gospel, or a Christian in profession; and an Infidel or Atheist in his practice: & it is certain, let any man profess what he will, if his life be nought, his religion is a false religion in him.

The fourth sort of Atheists, are such, as acknowledge and worship the true God, and worship him in true manner, for the outward worship; but in their liues and deedes denie him. And these are not to be sought for in Turkie, or Iurie, or Italy: for all Churches are full of such Protestant Atheists. Italy may haue more Atheists in iudgement then wee: but these hypocrites and Atheists in life, are here also; those tares we haue amongst our corn. Of these speakes the Apostle, that they professe to know God, but denie him in their works. Let this seeme no wonder,¹ that such men be called Atheists: for, the Apostle saith plainely; He that careth not for his family,² is worse then an Infidell. Whereby it appeares, a man may be a professour of the Gospel, or a Christian in profession; and an Infidel or Atheist in his practice: & it is certaine, let any man professe what he will, if his life be nought, his religion is a false religion in him.

1. 1Tit. 1.16.
2. 2

Now then, to shut up this point with the use thereof: If this be true, that there are so many sorts of Atheists, that almost the world is full, and that we are all so by nature: then, first let us see how hard a matter it is to believe in God aright, and if no man come to God, but he that believeth God aright, then we see its no marvel, though so few come to God. Let ⟨p. 85⟩us therefore go to God by earnest prayer, to give us his spirit to work true faith in our hearts, and to make us of a true belief. And secondly, seeing men may be Christians in profession, and Atheists in practice; let us all look narrowly to our selves, and join, with our profession, Conscience and obedience: for else the more we know God, the worse we are. It may please God after to give us better minds; but as yet we are no better then deniers of God: and though we come near God in profession and in his outward service, yet indeed we are far from him, because we want that true faith, which must profess God, not in judgement alone, but in practice; and that will bring us near unto God: for he that cometh to God, must believe that God is. And thus much for the first thing to be believed, by him that will come to God and please him.

Now then, to shut vp this point with the vse thereof: If this be true, that there are so many sorts of Atheists, that almost the world is full, and that we are all so by nature: then, first let vs see how hard a matter it is to beleeue in God aright, and if no man come to God, but he that beleeueth God aright, then we see its no maruel, though so fewe come to God. Let ⟨p. 85⟩vs therefore go to God by earnest prayer, to giue vs his spirit to worke true faith in our hearts, and to make vs of a true beliefe. And secondly, seeing men may be Christians in profession, and Atheists in practice; let vs all looke narrowly to our selues, and ioyne, with our profession, Conscience and obedience: for else the more we know God, the worse we are. It may please God after to giue vs better mindes; but as yet we are no better then deniers of God: and though wee come neere God in profession and in his outward seruice, yet indeede we are farre from him, because wee want that true faith, which must professe God, not in iudgement alone, but in practice; and that will bring vs neere vnto God: for hee that commeth to God, must beleeue that God is. And thus much for the first thing to be beleeued, by him that will come to God and please him.

The second is, And that He is a rewarder of them that seek him.

The second is, And that He is a rewarder of them that seeke him.