Quest. II. How doth it appear that there is a God?

Answ. The very light of nature in man, and the works of God, declare that there is a God; but his word and Spirit only, do sufficiently and effectually reveal him unto men for their salvation.

Before we enter on the proof of this important doctrine, let it be premised, that we ought to be able to prove by arguments, or give a reason of our belief that there is a God.

1. Because it is the foundation of all natural and revealed religion; and therefore it must not be received merely by tradition, as though there were no other reason why we believe it, but because others do so, or because we have been instructed herein from our childhood; for that is unbecoming the dignity and importance of the subject, and would be an instance of great stupidity, especially seeing we have so full and demonstrative an evidence thereof, taken from the whole frame of nature; in which there is nothing but what affords an argument to confirm our belief that there is a God.

2. There is a great deal of atheism in our hearts, by reason whereof we are prone sometimes to call in question the being, perfections, and providence of God. To which we may also add, that the Devil frequently injects atheistical thoughts into our minds; which is a great affliction to us, and renders it necessary that we should use all possible means for our establishment in this great truth.

3. The abounding of atheism in the world, and the boldness of many in arguing against this truth, renders it necessary that we should be able to defend it, that we may stop the mouths of blasphemers, and so plead the cause of God, and assert his being and perfections against those that deny them; as Psal. xiv. 1. The fool, who saith in his heart there is no God.

4. This will greatly tend to establish our faith in those comfortable truths that arise from our interest in him, and give us a more solid foundation for our hope, as excited by his promises, which receive all their force and virtue from those perfections which are implied in the idea of a God.

5. This will make us set a due value on his works, by which we are led to conclude his eternal power and Godhead, and so to admire him in them, Job xxxvi. 24. Remember that thou magnify his work, which men behold.

We shall now consider those arguments mentioned in this answer, by which the being of a God may be evinced; as,

I. From the light of nature in man, by which we understand that reason which he is endowed with, whereby he is distinguished from, and rendered superior to, all other creatures in this lower world, whereby he is able to observe the connexion of things, and their dependence on one another, and infer those consequences which may be deduced from thence. These reasoning powers, indeed, are very much sullied, depraved, and weakened, by our apostacy from God, but not wholly obliterated; so that there are some remains thereof, which are common to all nations, whereby, without the help of special revelation it may be known that there is a God.

But this either respects the principle of reasoning, which we were born with, upon the account whereof infants are called intelligent creatures; or the exercise thereof in a discursive way, in the adult, who only are capable to discern this truth, which they do more or less, in proportion to their natural capacity, as they make advances in the knowledge of other things. Now for the proof of the being of a God from the light of nature, let the following propositions be considered in their respective order.

1. There hath been, for many ages past, a succession of creatures in the world.^[9]

2. These creatures could not make themselves, for that which is nothing cannot act; if it makes itself, it acts before it exists; it acts as a creator before it exists as a creature; and it must be, in the same respect, both a cause and an effect, or it must be, and not be, at the same time, than which nothing can be more absurd; therefore creatures were made by another, upon which account we call them creatures.

3. These creatures could not make one another; for to create something out of nothing, or out of matter altogether unfit to be made what is produced out of it, is to act above the natural powers of the creature, and contrary to the fixed laws of nature; and therefore is too great a work for a creature, who can do nothing but in a natural way, even as an artificer, though he can build an house with fit materials, yet he cannot produce the matter out of which he builds it; nor can he build it of matter unfit for his purpose, as water, fire, air, &c. All creatures act within their own sphere, that is, in a natural way: but creation is a supernatural work, and too great for a creature to perform; therefore creatures cannot be supposed to have made one another.

4. If it was supposed possible for one creature to make another, then superiors must have made inferiors; and so man, or some other intelligent creature, must have made the world: but where is the creature that ever pretended to this power or wisdom, so as to be called the Creator of the ends of the earth.

5. If any creature could make itself, or other creatures of the same species, why did he not preserve himself; for he that can give being to himself, can certainly continue himself in being? or why did he not make himself more perfect? Why did he make himself, and other creatures of the same species, in such a condition, that they are always indigent, or stand in need of support from other creatures.

Or farther, supposing the creature made himself, and all other things, how comes it to pass that no one knows much of himself comparatively, or other things? Does not he that makes things understand them? therefore man could not make himself, or other creatures.

6. It follows therefore from hence, that there must be a God, who is the first cause of all things, necessarily existing, and not depending on the will of another, and by whose power all things exist; Of him, and through him, and to him are all things, Rom. xi. 36. In him we live, and move, and have our being, Acts xvii. 28.

Thus much concerning the more general method of reasoning, whereby the light of nature evinces the being of a God; we proceed,

II. To consider more particularly how the being of God may be evinced from his works. The cause is known by its effects; since therefore, as was but now observed, creatures could not produce themselves, they must be created by one who is not a creature.

Now, if there be no medium between God and the creature, or between infinite and finite, between a self-existent or underived, and a derived being; and if all creatures exist, as has been shewn, by the will and power of their Creator, and so are finite and dependent; then it follows, that there is one from whom they derived their being, and on whom they depend for all things; that is, God. This is usually illustrated by this similitude. Suppose we were cast on an unknown island, and there saw houses built, but no men to inhabit them, should we not conclude there had been some there that built them? Could the stones and timber put themselves into that form in which they are? Or could the beasts of the field build them, that are without understanding? Or when we see a curious piece of workmanship, as a watch, or a clock, perform all its motions in a regular way, can we think the wheels came together by chance?^[10] should we not conclude that it was made by one of sufficient skill to frame and put them together in that order, and give motion to them? Shall the clay say to him that fashioned it, What makest thou, or thy work, He hath no hands? Isa. xlv. 9.

This leads us to consider the wisdom of God in his works, which demonstrates his being. This the Psalmist mentions with admiration, Psal. civ. 24. O Lord, how manifold are thy works; in wisdom hast thou made them all! When we see letters put together, which make words or sentences, and these a book, containing the greatest sense, and the ideas joined together in the most beautiful order, should we not conclude that some man, equal to this work, had put them together? Even so the wisdom that shines forth in all the parts of the creation, proves that there is a God. This appears,

In the exact harmony and subserviency of one part of the creation to another, Hos. ii. 21, 22. I will hear, saith the Lord; I will hear the heavens, and they shall hear the earth. And the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel. One part of this frame of nature ministers to another. Thus the sun, and other heavenly bodies, give light to the world, which would be no better than a cave or dungeon without them; and afford life and influence to plants and trees; and maintain the life of all living creatures. The clouds send down rain that moistens the earth, and makes it fruitful; and this is not poured forth by whole oceans together, but by small drops, Job xxxvi. 27. He maketh small the drops of water; they pour down rain according to the vapour thereof; and these are not perpetual, for that would tend to its destruction. The moist places of the earth, and the sea supply the clouds with water, that they may have a sufficient store to return again to it. The air fans and refreshes the earth, and is necessary for the growth of all things, and the maintaining the life and health of those that dwell therein. This subserviency of one thing to another is without their own design or contrivance; for they are not endowed with understanding or will; neither doth this depend on the will of the creature. The sun doth not enlighten or give warmth to the world, or the clouds or air refresh the earth at our pleasure; and therefore all this is subject to the order and direction of one who is the God of nature, who commands the sun, and it shineth, and the clouds to give rain at his pleasure. It is he that gave the regular motion to the heavenly bodies, and, by his wisdom, fixed and continues the various seasons of the year, summer and winter, seed-time and harvest, day and night, and every thing that tends to the beauty and harmony of nature; therefore these curious, and never-enough to be admired, works, plainly declare that there is a God. This is described with unparalleled elegancy of style, Job xxxvii. 9, &c. Out of the south cometh the whirlwind; and cold out of the north. By the breath of God, frost is given; and the breadth of the waters is straitened. Also by watering he wearieth the thick cloud; he scattereth his bright cloud. Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? How thy garments are warm when he quieteth the earth by the south-wind?^[11]

But that we may farther evince this truth, we shall lay down the following arguments to prove the being of a God, which appears,

I. From those creatures that are endowed with a lower kind of life than man.

1. No creature can produce a fly or the least insect, but according to the fixed laws of nature; and that which we call life, or the principle of their respective motion and actions, none but a God can give; so that his being is plainly proved, from all living creatures below man, which are subservient, many of them, to one another, and all to man, and that not by our ordering; therefore this is done by the hand of him who is the God of nature.

2. The natural instinct of living creatures, every one acting according to its kind; and some of the smallest creatures producing things that no human art can imitate, plainly proves a God. Thus the bird in building its nest; the spider in framing its web; the bee in providing store-houses for its honey; and the ant in those provisions which it lays up in summer against winter; the silk-worm in providing cloathing for man, and in being transformed into various shapes, and many others of smaller sort of creatures, that act in a wonderful way, without the exercise of reason or design, these all prove the being of God.

3. The greater, fiercer, or more formidable sort of living creatures, as the lion, tiger, and other beasts of prey, are so ordered, that they fly from man, whom they could easily devour, and avoid those cities and places where men inhabit, that so we may dwell safely. They are not chased into the woods by us; but these are allotted, as the places of their residence by the God of nature.

4. Those living creatures that are most useful to men, and so subject to them, viz. the horse, camel, and many others, these know not their own strength, or power, to resist or rebel against them; which is ordered by infinite wisdom: and there are many other instances of the like nature, all which are very strong arguments to prove that there is a God, whose glory shines forth in all his works.

II. From the structure of human bodies, in which respect we are said to be fearfully and wonderfully made; this, if it be abstractedly considered without regard to the fixed course and laws of nature, exceeds the power and skill of all creatures, and can be no other than the workmanship of a God, and therefore is a demonstration of his being and perfections. No man ever pretended to give a specimen of his skill therein. The finest statuaries or limners, who have imitated or given a picture, or representation of human bodies, have not pretended to give life or motion to them; herein their skill is baffled. The wisest men in the world have confessed their ignorance of the way and manner of the formation of human bodies; how they are framed in their first rudiments, preserved and grow to perfection in the womb, and how they are increased, nourished, and continued in their health, strength, and vigour for many years. This has made the inquiries of the most thoughtful men issue in admiration: herein we plainly see the power and wisdom of God, to which alone it is owing.

Here it may be observed, that there are several things very wonderful in the structure of human bodies, which farther evince this truth. As,

1. The organs of sense and speech.

2. The circulation of the blood, and the natural heat which is preserved for many years together, of which there is no instance but in living creatures. Even fire will consume and waste itself by degrees, and all things, which have only acquired heat, will soon grow cold; but the natural heat of the body of man is preserved in it as long as life is continued.

3. The continual supply of animal spirits, and their subserviency to sense and motion.^[13]

4. The nerves, which, though small as threads, remain unbroken, though every one of these small fibres performs its office, and tends to convey strength and motion to the body.

5. The situation of the parts in their most proper place: the internal parts, which would be ruined and destroyed if exposed to the injuries that the external ones are: these are secured in proper inclosures, and so preserved, Job x. 11. Thou hast cloathed me with skin and flesh, and hast fenced me with bones and sinews.

6. All the parts of the body are so disposed, that they are fitted for their respective uses, as being situate in those places which render them most fit to perform their proper actions.

7. The differing features of different bodies, so that we scarce see persons in all respects alike, is wonderful, and the result of divine wisdom: for even this is necessary for society, and our performing the duties we owe to one another.

8. The union of this body with the soul, which is a spirit of a very different nature, can never be sufficiently admired or accounted for; but gives us occasion herein to own a superior, infinitely wise being. Which leads us,

III. To consider how the being of God may be evinced from the nature of the soul of man. He is said, Zech. xii. 1. To have formed the spirit of man within him. And hereby his power and wisdom, and consequently his being, is declared. For,

1. The nature of a spiritual substance is much less known than that of bodies; and therefore that which we cannot fully understand, we must admire.

If the wisdom and power of God is visible in the structure of our bodies, it is much more so in the formation of our souls; and since we cannot fully describe what they are, and know little of them but by their effects, certainly we could not form them; and therefore there is a God, who is the Father of spirits.

2. The powers and capacities of the soul are various, and very extensive.

(1.) It can frame ideas of things superior to its own nature, and can employ itself in contemplating and beholding the order, beauty, and connexion of all those things in the world, which are, as it were, a book, in which we may read the divine perfections, and improve them to the best purposes.

(2.) It takes in the vast compass of things past, which it can reflect on and remember, with satisfaction, or regret: and it can look forward to things to come, which it can expect, and accordingly conceive pleasure or uneasiness in the forethoughts thereof.

(3.) It can chuse or embrace what is good, or fly from and reject what is evil and hurtful to it.

(4.) It is capable of moral government, of conducting itself according to the principles of reason, and certain rules enjoined it for the attaining the highest end.

(5.) It is capable of religion, and so can argue that there is a God, and give him the glory that is due to his name, and be happy in the enjoyment of him.

(6.) It is immortal, and therefore cannot be destroyed by any creature; for none but God has an absolute sovereignty over the spirits of men; No man hath power over the spirit to retain the spirit; neither hath he power in the day of death, Eccles. viii. 8.

IV. From the nature and office of conscience, which is that whereby the soul takes a view of itself, and its own actions, as good or evil; and considers itself as under a law to a superior being, from whom it expects rewards or punishments; and this evidently proves a God. For,

1. Conscience is oftentimes distressed or comforted by its reflection on those actions, which no man on earth can know: and therefore when it fears punishment for those crimes, which come not under the cognizance of human laws, the uneasiness that it finds in itself, and its dread of punishment, plainly discovers that it is apprehensive of a divine being, who has been offended, whose wrath and resentment it fears. All the endeavours that men can use to bribe, blind, or stupify their consciences, will not prevent these fears; but the sad apprehension of deserved punishment, from one whom they conceive to know all things, even the most secret crimes committed, this makes persons uneasy, whether they will or no. Whithersoever they fly, or what amusement soever they betake themselves to, conscience will still follow them with its accusations and dread of divine wrath: The wicked are like the troubled sea, when it cannot rest, Isa. lvii. 20. A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Terrors take hold of him as waters, a tempest stealeth him away in the night. The east-wind carrieth him away, and he departeth; and as a storm hurleth him out of his place. For God shall cast upon him, and not spare; he would fain flee out of his hand, Job xxvii. 20, 21, 22. The wicked flee when no man pursueth, Prov. xxviii. 1.

And this is universal, there are none but are, some time or other, liable to these fears, arising from self-reflection, and the dictates of conscience; the most advanced circumstances in the world will not fortify against, or deliver from them, Acts xxiv. 25. As Paul reasoned of righteousness, temperance, and judgment to come, Felix trembled. Even Pharaoh himself, the most hard-hearted sinner in the world, who would fain have forced a belief upon himself that there is no God, and boldly said, Who is the Lord, that I should obey him? yet he could not ward off the conviction that there is a God, which his own conscience suggested. Therefore he was forced to say, Exod. ix. 27. I have sinned this time; the Lord is righteous, and I and my people are wicked. And indeed all the pleasures that any can take in the world, who give themselves up to the most luxurious way of living, cannot prevent their trembling, when conscience suggests some things terrible to them for their sins. Thus Belshazzar, when in the midst of his jollity and drinking wine, having made a great feast to a thousand of his lords, when he saw the finger of a man’s hand upon the wall, it is said, Dan. v. 6. The king’s countenance was changed, and his thoughts troubled him; so that the joints of his loins were loosed, and his knees smote one against another.

Thus concerning those dictates of conscience, which make men very uneasy, whereby wicked men are forced to own that there is a God, whether they will or no; we now proceed to consider good men, as having frequently such serenity of mind and peace of conscience, as affords them farther matter of conviction concerning this truth. It is, indeed, a privilege that they enjoy, who have the light of scripture revelation, and so it might have been considered under a following head; but since it is opposed to what was but now brought, as a proof of the being of a God, we may here observe, that some have that composure of mind, in believing and walking closely with God, as tends to confirm them yet more in this truth. For,

(1.) This composure of mind abides under all the troubles and disappointments they meet with in the world: those things which tend to disturb the peace of other men, do not so much affect them; He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord, Psal. cxii. 7. And as this peace abides under all the troubles of life, so it does not leave them, but is sometimes more abundant, when they draw nigh to death.

(2.) It is a regular and orderly peace that they have, accompanied with grace, so that conscience is most quiet when the soul is most holy; which shews that there is a hand of God in working or speaking this peace, as designing thereby to encourage and own that grace which he has wrought in them: Rom. x. 13. thus the God of hope is said to fill us with all joy and peace in believing.

(3.) Let them labour never so much after it, they can never attain this peace, without a divine intimation, or God’s speaking peace to their souls; therefore when he is pleased, for wise ends, to withdraw from them, they are destitute of it; so that God is hereby known by his works, or by those influences of his grace, whereby he gives peace to conscience.

V. The being of a God appears from those vast and boundless desires, which are implanted in the soul; so that it can take up its rest, and meet with full satisfaction, in nothing short of a being of infinite perfection: therefore there is such an one, which is God. This will farther appear if we consider,

1. We find, by experience, that though the soul, at present, be entertained, and meets with some satisfaction in creature-enjoyments, yet it still craves and desires more, of what kind soever they be; and the reason is, because they are not commensurate to its desires; The eye is not satisfied with seeing, nor the ear with hearing, Eccles. i. 8. That which is wanting cannot be numbered, ver. 15.

2. We cannot rationally suppose that such boundless desires should be implanted in the soul, and yet that there should be nothing sufficient to satisfy them; for then the most excellent creature in this lower world would be, in some respects, more miserable than other creatures of a lower order, which obtain their ultimate desire. Thus the Psalmist, speaking of the brute creatures, says, Psal. civ. 28. They are filled with good; that is, they have all that they crave. Therefore,

3. There must be one that is infinitely good, who can satisfy these desires, considered in their utmost extent; and that is God, the fountain of all blessedness.

VI. The being of a God may be farther evinced, from the consent of all nations to this truth. Now that which all mankind agrees in, must be founded in the nature of man, and that which is so, is evident from the light of nature. It is true, there are many who have thus known God, who have not worshipped and glorified him as God; but have been vain in their imaginations, and have changed the truth of God into a lie, and worshipped and served the creature more than the Creator, as the apostle says, Rom. i. 21, 25. But it doth not follow from hence, that the heathen, who were guilty of idolatry, had no notion of a God in general, but rather the contrary; that there is something in the nature of man, which suggests, that they ought to worship some divine being, whom they could not, by the light of nature, sufficiently know, and therefore they did service to those who were by nature no gods; however, this proves that they were not wholly destitute of some ideas of a God, which therefore are common to all mankind. Now that all nations have had some discerning that there is a God, appears,

1. From the credit that is to be given to all ancient history; which sufficiently discovers that men, in all ages, have owned and worshipped something that they called a God, though they knew not the true God.

2. The heathen themselves, as may easily be understood from their own writings, reckoned atheism a detestable crime, for this reason, because contrary to the light of nature; and therefore some of them have asserted, that there is no nation in the world so barbarous, and void of reason, as to have no notion of a God.

3. We may consider also, that no changes in the world, or in the circumstances of men, have wholly erased this principle: whatever changes there have been in the external modes of worship, or in those things which have been received by tradition, still this principle has remained unalterable, that there is a God. Therefore the being of a God may be proved by the consent of all nations.

Object. 1. But it is objected to this, that there have been some speculative atheists in the world. History gives us an account of this; and we are informed, that there are some whole countries in Africa and America, where there is no worship, and, as to what appears to us, no notion of a God. Therefore the being of a God cannot be proved by the consent of all nations.

Answ. 1. As to the first branch of this objection, that there have been some speculative atheists in the world; it is true, history furnishes us with instances of persons who have been deemed so, yet their number has been very inconsiderable; so that it will not follow from hence, that the idea of a God is not some way or other, impressed upon the heart of man. Might it not as well be said, that, because some few are born idiots, therefore reason is not natural to man, or universal? And it may be farther observed, that they who are branded with the character of atheists in ancient history, or such as appear to be atheists in our day by their conversation, are rather practical atheists than speculative. We do not deny, that many in all ages have, and now do, assert, and pretend to prove, that there is no God; but it is plain that they discover, at some times, such fear and distress of conscience, as is sufficient to disprove what they pretend to defend by arguments.

2. As to the second branch of the objection, that there are some parts of the world, where the people seem to be so stupid, as not to own or worship a God; this is hard to be proved; neither have any, that have asserted it, had that familiarity with them, as to be able to determine what their sentiments are about this matter.

But suppose it were true in fact, that some nations have no notion of a God or religion, nothing could be argued from it, but that such nations are barbarous and brutish, and though they have the principle of reason, do not act like reasonable creatures; and it is sufficient to our purpose to assert, that all men, acting like reasonable creatures, or who argue from those principles of reason, that they are born with, may from thence conclude that there is a God.

Object. 2. It is farther objected by atheists against the being of God, and indeed against all religion, which is founded thereon, that both one and the other took its rise from human policy, that hereby the world, being amused with such-like speculations, might be restrained from those irregularities, which were inconsistent with the well-being of civil government; and that this was readily received, and propagated by tradition, and so by an implicit faith transmitted from one generation to another, among those who enquired not into the reason of what they believed; and that all this was supported by fear, which fixed their belief in this matter: so that human policy invented, tradition propagated, and fear rooted in the minds of men, what we call the natural ideas of God and religion.

Answ. This is a vile insinuation, but much in the mouths of atheists, without any shadow of reason, or attempt to prove it; and indeed it may be easily disproved. Therefore,

1. It appears that the notices we have of the being of a God, are not in the least founded in state policy, as a trick of men, to keep up some religion in the world, as necessary for the support of civil government. For,

If the notion of a God, and religion consequential hereon, were a contrivance of human policy, it would follow,

(1.) That it must be either the invention of one single man, or else it was the result of the contrivance of many convened together in a joint assembly of men, in confederacy, to impose on the world.

If it was the invention of one man, who was he? when and where did he live? What history gives the least account of him? or when was the world without all knowledge of a deity, and some religion, that we may know, at least, in what age this notion first sprang up, or was contrived? Or could the contrivance of one man be so universally complied with, and yet none pretend to know who he was, or when he lived? And if it was the contrivance of a number of men convened together, how was this possible, and yet the thing not be discovered? or how could the princes of the earth, who were at the head of this contrivance, have mutual intelligence, or be convened together? By whose authority did they meet? or what was the occasion thereof?

(2.) It is morally impossible, that such a piece of state policy should be made use of to deceive the world, and universally take place, and yet none in any age ever discover the imposture. The world could never be so imposed on, and yet not know by whom; the plot would certainly have been confessed by some who were in the secret.

(3.) If human policy had first invented this notion, certainly the princes and great men of the world, who had a hand in it, would have exempted themselves from any obligation to own a God, or any form of worship, whereby they acknowledge him their superior; for impostors generally design to beguile others, but to exempt themselves from what they bind them to. If any of the princes, or great men of the world, had invented this opinion, that there is a God, and that he is to be worshipped, their pride would have led them to persuade the world that they were gods themselves, and ought to be worshipped; they would never have included themselves in the obligation to own a subjection to God, if the notion of a God had, for political ends, been invented by them.

(4.) If the belief of a God was invented by human policy, how came it to be universally received by the world? It is certain, that it was not propagated by persecution; for though there has been persecution to inforce particular modes of worship, yet there never was any such method used to inforce the belief of a God, for that took place without any need thereof, it being instamped on the nature of man.

If therefore it was not propagated by force, neither was the belief of a God spread through the world by fraud, what are those arts which are pretended to have been used to propagate it? It took its rise, say they, from human policy; but the politicians not known, nor the arts they used to persuade the world that there is a God found out. How unreasonable therefore is this objection, or rather cavil, against a deity, when the atheists pretend that it was the result of human policy!

2. It appears that the belief of a God was not propagated in the world merely by tradition, and so received by implicit faith. For,

(1.) Those notions that have been received with implicit faith by tradition, from generation to generation, are not pretended to be proved by reason; but the belief of a God is founded on the highest reason; so that if no one in the world believed it besides myself, I am bound to believe it, or else must no longer lay claim to that reason which is natural to mankind, and should rather shew myself a brute than a man.

(2.) No schemes of religion, that were propagated merely by tradition, have been universally received; for tradition respects particular nations, or a particular set of men, who have propagated them. But as has been before considered the belief of a God has universally prevailed. Moreover, if the belief of a God was thus spread by tradition through the world, why was not the mode of worship settled, that so there might be but one religion in the world? The reason is, because their respective modes of worship were received, by the heathen, by tradition: whereas the belief of a God was not so, but is rooted in the nature of man.

(3.) Whatever has been received only by tradition, has not continued in the world in all the turns, changes, and overthrow of particular nations, that received it; but the belief of a God has continued in the world throughout all the ages and changes thereof: therefore it is not founded in tradition, but by the light of nature.

3. It appears, moreover, that the belief of a God could not take its first rise merely from fear of punishment, which men expected would be inflicted by him, though that be a strong argument to establish us in the belief thereof. For,

(1.) A liableness to punishment for crimes committed, supposes that there is a God, who is offended by sin, and from whom punishment is expected. Therefore as the effect cannot give being to the cause, so fear could not be the first ground and reason of the belief of a God. But,

(2.) The principal idea which mankind has of God, and that which is most natural to us, is, that of an infinitely amiable object, and so we conceive of him, as a being of infinite goodness, 1 John iv. 8. God is love. Thus we conceive of him, as the spring of all we enjoy and hope for; and as for fear, that is only what arises in the breasts of wicked men, and is founded in the secondary ideas we have of him; to wit, as taking vengeance, supposing he is offended. But they who do not offend him are not afraid of his vengeance; and the sentiments of the worst of men are not to be our rule in judging concerning the being of a God. If these believe that there is a God, only because they fear him, others believe him to be the fountain of all blessedness, and as such they love him: therefore the ideas that men have of the being of a God, did not arise from fear.

VII. The being of a God, may be proved from the works of providence, whereby the world is governed, as well as preserved from returning to its first nothing. It is that which supplies all creatures with those things that their respective natures or necessities require: creatures could no more provide for themselves than they could make themselves; therefore he that provides all things for them is God. All finite beings have their respective wants, whether they are sensible thereof or no; and he must be all-sufficient that can fill or supply the necessities of all things, and such an one is God.

Thus the Psalmist speaks of this God, as supplying the necessities of beasts and creeping things; who are said, to wait upon him, that he may give them their meat in due season, Psal. civ. 25, 27. Psal. cxlv. 15,16.

In considering the providence of God, whereby his being is evinced, we may observe,

1. The extraordinary dispensations thereof, when things happen contrary to the common course, and fixed laws of nature, as when miracles have been wrought. These are undeniable proofs of the being of a God; for herein a check or stop is put to the course of nature, the fixed order or laws thereof controuled or inverted; and this none can do but he who is the God and author thereof. To deny that miracles have been wrought, is little better than scepticism; since it hath been proved, by the most unquestionable testimony, contained not only in scripture, but in other writings, and is confessed, even by those who deny the principal things designed to be confirmed thereby. It is true, they were never wrought with an immediate design to prove that there is a God, since that is sufficiently demonstrated without them; but in as much as they have been wrought with other views, the being of a God, whose immediate power has been exerted therein, appears beyond all contradiction.

2. This may be proved from the common dispensations of providence, which we daily behold and experience in the world.

These we call common, because they contain nothing miraculous, or contrary to the laws of nature: they are indeed wonderful, and have in them the traces and footsteps of infinite wisdom and sovereignty, and therefore prove that there is a God. For,

(1.) It cannot otherwise be accounted for, that so many things should befal us, or others in the world, that are altogether unlooked for. Thus one is cast down, and a blast thrown on all his endeavours, and another raised beyond his expectation, Psal. lxxv. 6, 7. Promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge; he putteth down one, and setteth up another.

(2.) The wisest and best concerted schemes of men are often baffled, and brought to nought, by some unexpected occurrence of providence, which argues a divine controul, as God says, 1 Cor. i. 19. I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. And who is it that can turn the counsels of men into foolishness; but an infinitely wise God?

VIII. The being of a God may be proved by the foretelling future events, which have come to pass accordingly. For,

1. No creature can, by his own wisdom or sagacity, foretel future contingent events with a certain peremptory and infallible knowledge, and not by mere conjecture, Isa. xli. 24. Shew the things that are to come hereafter, that we may know that ye are gods. And the reason is plain, because our knowledge reaches no farther than to see effects, and judge of them in and by their causes. Thus we may easily foretel that necessary causes will produce those effects that are agreeable to their nature: but when the effect is not necessary, but contingent, or purely arbitrary, then we have nothing to judge by, and therefore cannot come to the knowledge of things future, without an intimation given us thereof, by him who orders and disposes of all things, and that is God: and therefore to foretel things to come in this sense, is an evident proof of the being of God.

2. That there have been such predictions, and that the things foretold have come to pass accordingly, is very obvious from scripture: and if it be highly reasonable to believe that which is so well attested, as scripture is, we are bound from hence to conclude that there is a God.

But since we are arguing, at present, with those who deny a God, and consequently all scripture-revelation, we will only suppose that they whom we contend with will allow that some contingent events have been foretold; and then it will follow, that this could be done no other way, but by some intimation from one that is omniscient, and that is God.

IX. The being of a God appears from his providing for the necessities of all living. Here let us consider,

1. That there is a natural instinct in all creatures, to take care of and provide for their young, before they are capable of providing for themselves. This is not only observable in mankind, as the prophet says, Isa. xlix. 15. Can a woman forget her sucking child? but also in the lower sort of creatures; and among them in those who are naturally most fierce and savage, even they provide for their young with extraordinary diligence, and sometimes neglect, and almost starve, themselves to provide for them, and sometimes endanger their own lives to defend them.

2. They bring forth their young at the most convenient season of the year, when the grass begins to spring to supply them with food, and when the fowls of the air may get a livelihood by picking up the seed that is sown, and not covered by the earth, and when the trees begin to put forth their fruits to supply and feed them.

3. When they bring forth their young, there is a providence that provides the breast, the paps, the udder replenished with, milk to feed them; and there is a natural instinct in their young, without instruction, to desire to receive their nourishment that way.

4. Providence has furnished many of the beasts of the fields with weapons for their defence, and has given others a natural swiftness to fly from danger, and has provided holes and caverns in the earth to secure them from those that pursue them. And this cannot be the effect of mere chance, but it is an evident proof of the being of a God.

5. Providence is, in a peculiar manner, concerned for the supply of man, the noblest of all creatures in the world; He giveth food to all flesh, Psal. cxxxvi. 25. Thou preservest man and beast, Psal. xxxvi. 6. The earth is stored with variety of food; and whereas the poor, which is the greater part of mankind, cannot purchase those far-fetched, or costly dainties, which are the support of luxury, these may, by their industry, provide that food which is most common, and with which the earth is plentifully stored, whereby their lives and health are as well maintained, as the rich, who fare deliciously every day; and if their families increase, and a greater number is to be provided for, they generally have a supply in proportion to their increasing number.

6. Providence has stored the earth with various medicines, and given skill to men to use them as a relief against the many sicknesses that we are exposed to. All these things, and innumerable other instances that might be given, argue the care and bounty, and consequently prove the being of God, whose tender mercies are over all his works.

Here let us consider how the providence of God provides for the safety of man against those things that threaten his ruin.

The contrariety and opposition of things one to another would bring with them inevitable destruction, did not providence prevent it. As,

(1.) Those things, which are the greatest blessings of nature, would be destructive, were there not a providence: as the sun that enlightens and cherishes the world by its heat and influence, would be of no advantage, were it situate at too great a distance, and would burn it up if it were too near. So the sea would swallow up, and bring a deluge on the earth, if God had not, by his decree, fixed it within certain bounds, and made the shore an inclosure to it, and said hitherto shalt thou go and no farther.

(2.) The elements are advantageous to us, by their due temperature and mixture; but, were it otherwise, they would be destructive. So the various humours and jarring principles in our bodies would tend to destroy us, but that they are so mixed, as the God of nature, has tempered and disposed them, for the preservation of life and health.

(3.) The wild beasts would destroy us, had not God put the fear and dread of man into them, or, at least, caused them not to desire to be where men live; the forests and desert places, remote from cities, being allotted for them; and some creatures would be destructive to men, by the increase of their number, did they not devour one another. And insects would destroy the fruits of the earth, did not one season of the year help forward their destruction, as another tends to breed them.

(4.) Men by reason of their contrary tempers and interests, and that malice and envy, which is the consequence of our first apostacy, would destroy one another, if there were not a providence that restrains them, and gives a check to that wickedness that is natural to them, whereby the world is kept in a greater measure of peace than otherwise it would be; hence, the Psalmist says, Psal. lxxvi. 10. Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain.

Object. It is objected, by atheists, against the being of a God, that the wicked are observed to prosper, in the world, and the righteous are oppressed. This temptation the Psalmist was almost overcome by; as he says, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked, Psal. lxxiii. 2, 3.

Answ. To this it may be answered,

1. That the idea of infinite sovereignty is included in that of a God; and this distribution of good and evil, if made at any time, without regard to the deserts of men, argues the sovereignty of providence; and therefore proves that there is a God, who gives no account of his matters, but has an absolute right to do what he will with his own.

2. There is a display of infinite wisdom in these dispensations of providence, in that the good man is made better by affliction, as hereby the kindness and care of providence appears; and the wicked man is forced to own, by his daily experience, that all the outward blessings he enjoys in this world, cannot make him easy or happy, or be a sufficient portion for him.

3. Outward prosperity doth not prevent or remove inward remorse, or terror of conscience, which embitters the joys of the wicked; A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Even in laughter the heart is sorrowful; and the end of that mirth is heaviness, Prov. xiv. 13. And, on the other hand, outward trouble in the godly is not inconsistent with spiritual joy and inward peace, which is more than a balance for all the distresses they labour under; it is said, The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. He shall be satisfied from himself, ver. 14.

4. We are not to judge of things according to their present appearance, when we determine a person happy or miserable, but are to consider the end thereof, since every thing is well that ends well. Thus the Psalmist, who, as was before observed, was staggered at the prosperity of the wicked, had his faith established, by considering the different events of things. Concerning the wicked he says Psal. lxxiii. 18, 19, 20. Thou didst set them in slippery places; thou castedst them down to destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors. As a dream when one awaketh: so, O Lord, when thou awakest, thou shalt despise their image; which is a very beautiful expression, representing all their happiness as imaginary, a vain dream, and such as is worthy to be contemned: but as for the righteous, he represents them as under the special protection and guidance of God here, and at last received to glory, and there enjoying him as their everlasting portion.

Having considered how the light of nature, and the works of God prove his being, we shall proceed to shew how this appears from scripture, as it is observed in this answer, that the word and Spirit only do sufficiently and effectually reveal him unto men for their salvation. The arguments hitherto laid down are directed more especially to those who are not convinced that there is a God, and consequently deny the divine original of scripture: but this argument supposes a conviction of both; but yet it must not be supposed unnecessary, in as much as we are oftentimes exposed to many temptations, which tend to stagger our faith; so that though we may not peremptorily deny that there is a God, yet we may desire some additional evidence of his being and perfections, beyond what the light of nature affords; and this we have in scripture. Herein the glory of God shines forth with the greatest lustre, and we have an account of works more glorious than those of nature, included in the way of salvation by a Mediator. The light of nature, indeed, proves that there is a God; but the word of God discovers him to us as a reconciled God and Father to all who believe, and is also attended with those internal convictions and evidences of this truth, which are the peculiar gifts and graces of the Holy Spirit; and therefore it is well observed, that this knowledge only is sufficient and effectual to salvation; which leads us to consider the insufficiency of the light of nature to answer this end. The knowledge of God, that may be attained thereby, is sufficient, indeed, in some measure, to restrain our corrupt passions, and it is conducive to the peace and welfare of civil societies: it affords some conviction of sin, and, in some respects, leaves men without excuse, and renders their condemnation less aggravated than that of those who sin against gospel light; but yet it is insufficient to salvation, since it is a truth of universal extent, that there is salvation in no other, but in Christ, Acts iv. 12. and that it is life eternal to know not only the true God, but Jesus Christ, whom he hath sent, John xvii. 3. and this cannot be known by the light of nature, but by divine revelation; which leads us to consider in what respect the knowledge of God, as it is contained in and derived from scripture, is sufficient to salvation.

Here we do not assert the sufficiency thereof, exclusive of the aids of divine grace, so as to oppose the word to the Spirit: therefore it is said, in this answer, that the word and Spirit of God alone can reveal him to men sufficiently to their salvation. The word is a sufficient rule, so that we need no other to be a standard of our faith, and to direct us in the way to eternal life; but it is the Spirit that enables us to regard, understand, and apply this rule, and to walk according to it: these two are not to be separated; the Spirit doth not save any without the word,^[14] and the word is not effectual to salvation, unless made so by the Spirit.

That nothing short of scripture-revelation is sufficient to salvation, will appear, if we compare it with the natural knowledge we have of God. For,

1. Though the light of nature shews us that there is a God, it doth not fully display his perfections, so as they are manifested in scripture, wherein God is beheld in the face of Christ.

2. Neither doth it discover any thing of the doctrine of a Trinity of persons in the divine essence, who are equally the object of faith: nor doth it give us any intimation of Christ, as the Lord our righteousness, in whom we obtain forgiveness of sins: this is known only by scripture-revelation; therefore, since this is necessary to salvation, we are bound to conclude that the scripture alone is sufficient to lead to it.

3. The light of nature suggests, it is true, that God is to be worshipped; but there is an instituted way of worshipping him, which depends wholly on divine revelation; and since this is necessary, it proves the necessity of scripture.

4. There is no salvation without communion with God; or he that does not enjoy him here, shall not enjoy him for ever hereafter. Now the enjoyment of God is what we attain by faith, which is founded on scripture. Thus the apostle says, 1 John i. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his son Jesus Christ.

But since it is one thing to say, that the knowledge of God, which is derived from scripture, is sufficient to salvation in an objective way; that is, that it is a sufficient rule to lead us to salvation, and another thing to say, that it is made effectual thereunto: we are now to inquire when it is made so. In answer to which, let us consider, that the doctrines contained in scripture are made effectual to salvation; not by all the skill or wisdom of men representing them in their truest light, nor by all the power of reasoning, which we are capable of, without the aids of divine grace, but they are made effectual by the Spirit; and this he does,

(1.) By the internal illumination of the mind, giving a spiritual discerning of divine truth, which the natural man receiveth not, as the apostle says, 1 Cor. ii. 14. and it is called, 2 Cor. iv. 6. a shining into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.

(2.) By subduing the obstinate will of man, and so enabling it to yield to a ready, chearful, and universal obedience to the divine commands contained in scripture; and, in particular, inclining it to own Christ’s authority, as king of saints; and to say, as converted Paul did, Lord, what wilt thou have me to do? Acts ix. 6.

(3.) He works upon our affections, exciting in us holy desires after God and Christ, and a very high esteem and value for divine truth, and removes all those prejudices which are in our minds against it, opens and enlarges our hearts to receive the word, and comply with all the commands thereof, thus, Acts xvi. 14. The Lord opened the heart of Lydia, that she attended to the things that were spoken of Paul. So David prays, Psal. cxix. 18. compared with v. 5. Open thou mine eyes, that I may behold wondrous things out of thy law. O that my ways were directed to keep thy statutes!