I shall further premise this, That the folly of atheism is evidenced by the light of reason. Men that will not listen to Scripture, as having no counterpart of it in their souls, cannot easily deny natural reason, which riseth up on all sides for the justification of this truth. There is a natural as well as a revealed knowledge, and the book of the creatures is legible in declaring the being of a God, as well as the Scriptures are in declaring the nature of a God; there are outward objects in the world, and common principles in the conscience, whence it may be inferred. For, 1. God in regard of his existence is not only the discovery of faith, but of reason. God hath revealed not only his being, but some sparks of his eternal power and godhead in his works, as well as in his word. (Rom. i. 19, 20), “God hath showed it unto them,”――how?[15] in his works; by the things that are made, it is a discovery to our reason, as shining in the creatures; and an object of our faith as breaking out upon us in the Scriptures: it is an article of our faith, and an article of our reason. Faith supposeth natural knowledge, as grace supposeth nature. Faith indeed is properly of things above reason, purely depending upon revelation. What can be demonstrated by natural light, is not so properly the object of faith; though in regard of the addition of a certainty by revelation it is so. The belief that God is, which the apostle speaks of,[16] is not so much of the bare existence of God, as what God is in relation to them that {a28} seek him, viz. a rewarder. The apostle speaks of the faith of Abel, the faith of Enoch, such a faith that pleases God: but the faith of Abel testified in his sacrifice, and the faith of Enoch testified in his walking with God, was not simply a faith of the existence of God. Cain in the time of Abel, other men in the world in the time of Enoch, believed this as well as they: but it was a faith joined with the worship of God, and desires to please him in the way of his own appointment; so that they believed that God was such as he had declared himself to be in his promise to Adam, such an one as would be as good as his word, and bruise the serpent’s head. He that seeks to God according to the mind of God, must believe that he is such a God that will pardon sin, and justify a seeker of him; that he is a God of that ability and will, to justify a sinner in that way he hath appointed for the clearing the holiness of his nature, and vindicating the honor of his law violated by man. No man can seek God or love God, unless he believe him to be thus; and he cannot seek God without a discovery of his own mind how he would be sought. For it is not a seeking God in any way of man’s invention, that renders him capable of this desired fruit of a reward. He that believes God as a rewarder, must believe the promise of God concerning the Messiah. Men under the conscience of sin, cannot tell without a divine discovery, whether God