in their works than there was acknowledgment of God in their words. Those that have neither God in their thoughts, nor in their tongues, nor in their works, cannot properly be said to acknowledge him. Where the honor of God is not practically owned in the lives of men, the being of God is not sensibly acknowledged in the hearts of men. The {a93} principle must be of the same kind with the actions; if the actions be atheistical, the principle of them can be no better. _Prop. II._ All sin is founded in a secret atheism. Atheism is the spirit of every sin; all the floods of impieties in the world break in at the gate of a secret atheism, and though several sins may disagree with one another, yet, like Herod and Pilate against Christ, they join hand in hand against the interest of God. Though lusts and pleasures be diverse, yet they are all united in disobedience to him.[148] All the wicked inclinations in the heart, and struggling motions, secret repinings, self‑applauding confidences in our own wisdom, strength, &c., envy, ambition, revenge, are sparks from this latent fire; the language of every one of these is, I would be a Lord to myself, and would not have a God superior to me. The variety of sins against the first and second table, the neglects of God, and violences against man, are derived from this in the text; first, “The fool hath said in his heart,” and then follows a legion of devils. As all virtuous actions spring from an acknowledgment of God, so all vicious actions rise from a lurking denial of him: all licentiousness goes glib down where there is no sense of God. Abraham judged himself not secure from murder, nor his wife from defilement in Gerar, if there were no fear of God there.[149] He that makes no conscience of sin has no regard to the honor, and, consequently, none to the being of God. “By the fear of God men depart from evil” (Prov. xvi. 6); by the non‑regarding of God men rush into evil. Pharaoh oppressed Israel because he “knew not the Lord.” If he did not deny the being of a Deity, yet he had such an unworthy notion of God as was inconsistent with the nature of a Deity; he, a poor creature, thought himself a mate for the Creator. In sins of omission we own not God, in neglecting to perform what he enjoins; in sins of commission we set up some lust in the place of God, and pay to that the homage which is due to our Maker. In both we disown him; in the one by not doing what he commands, in the other by doing what he forbids. We deny his sovereignty when we violate his laws; we disgrace his holiness when we cast our filth before his face; we disparage his wisdom when we set up another rule as the guide of our actions than that law he hath fixed; we slight his sufficiency when we prefer a satisfaction in sin before a happiness in him alone; and his goodness, when we judge it not strong enough to attract us to him. Every sin invades the rights of God, and strips him of one or other of his perfections.