2. Nor doth the idolatry and multiplicity of gods in the world weaken, but confirm this universal consent. Whatsoever unworthy conceits men have had of God in all nations, or whatsoever degrading representations they have made of him, yet they all concur in this, that there is a Supreme Power to be adored. Though one people worshipped the sun, others the fire,—and the Egyptians, gods out of their rivers, gardens, and fields; yet the notion of a Deity existent, who created and governed the world, and conferred daily benefits upon them, was maintained by all, though applied to the stars, and in part to those sordid creatures. All the Dagons of the world establish this truth, and fall down before it. Had not the nations owned the being of a God, they had never offered incense to an idol: had there not been a deep impression of the existence of a Deity, they had never exalted creatures below themselves to the honor of altars: men could not so easily have been deceived by forged deities, if they had not had a notion of a real one. Their fondness to set up others in the place of God, evidenced a natural knowledge that there was One who had a right to be worshipped. If there were not this sentiment of a Deity, no man would ever have made an image of a piece of wood, worshipped it, prayed to it, and said, “Deliver me, for thou art my God.”20 They applied a general notion to a particular image. The difference is in the manner, and immediate object of worship, not in the formal ground of worship. The worship sprung from a true principle, though it was not applied to a right object: while they were rational creatures, they could not deface the notion; yet while they were corrupt creatures it was not difficult to apply themselves to a wrong object from a true principle. A blind man knows he hath a way to go as well as one of the clearest sight; but because of his blindness he may miss the way and stumble into a ditch. No man would be imposed upon to take a Bristol stone instead of a diamond, if he did not know that there were such things as diamonds in the world: nor any man spread forth his hands to an idol, if he were altogether without the sense of a Deity. Whether it be a false or a true God men apply to, yet in both, the natural sentiment of a God is evidenced; all their mistakes were grafts inserted in this stock, since they would multiply gods rather than deny a Deity.
How should such a general submission be entered into by all the world, so as to adore things of a base alloy,21 if the force of religion were not such, that in any fashion a man would seek the satisfaction of his natural instinct to some object of worship? This great diversity confirms this consent to be a good argument, for it evidenceth it not to be a cheat, combination or conspiracy to deceive, or a mutual intelligence, but every one finds it in his climate, yea in himself. People would never have given the title of a God to men or brutes had there not been a pre‑existing and unquestioned persuasion, that there was such a being;—how else should the notion of a God come into their minds?—the notion that there is a God must be more ancient.22
3. Whatsoever disputes there have been in the world, this of the existence of God was never the subject of contention. All other things have been questioned. What jarrings were there among philosophers about natural things! into how many parties were they split! with what animosities did they maintain their several judgments! but we hear of no solemn controversies about the existence of a Supreme Being: this never met with any considerable contradiction: no nation, that hath put other things to question, would ever suffer this to be disparaged, so much as by a public doubt. We find among the heathen contentions about the nature of God and the number of gods, some asserted an innumerable multitude of gods, some affirmed him to be subject to birth and death, some affirmed the entire world was God; others fancied him to be a circle of a bright fire; others that he was a spirit diffused through the whole world:23 yet they unanimously concurred in this, as the judgment of universal reason, that there was such a sovereign Being: and those that were skeptical in everything else, and asserted that the greatest certainty was that there was nothing certain, professed a certainty in this. The question was not whether there was a First Cause, but what it was. It is much the same thing, as the disputes about the nature and matter of the heavens, the sun and planets, though there be great diversity of judgments, yet all agree that there are heavens, sun, planets; so all the contentions among men about the nature of God, weaken not, but rather confirm, that there is a God, since there was never a public formal debate about his existence.24 Those that have been ready to pull out one another’s eyes for their dissent from their judgments, sharply censured one another’s sentiments, envied the births of one another’s wits, always shook hands with an unanimous consent in this; never censured one another for being of this persuasion, never called it into question; as what was never controverted among men professing Christianity, but acknowledged by all, though contending about other things, has reason to be judged a certain truth belonging to the christian religion; so what was never subjected to any controversy, but acknowledged by the whole world, hath reason to be embraced as a truth without any doubt.
4. This universal consent is not prejudiced by some few dissenters. History doth not reckon twenty professed atheists in all ages in the compass of the whole world: and we have not the name of any one absolute atheist upon record in Scripture; yet it is questioned, whether any of them, noted in history with that infamous name, were downright deniers of the existence of God, but rather because they disparaged the deities commonly worshipped by the nations where they lived, as being of a clearer reason to discern that those qualities, vulgarly attributed to their gods, as lust and luxury, wantonness and quarrels, were unworthy of the nature of a god.25 But suppose they were really what they are termed to be, what are they to the multitude of men that have sprung out of the loins of Adam? not so much as one grain of ashes is to all that were ever turned into that form by any fires in your chimneys. And many more were not sufficient to weigh down the contrary consent of the whole world, and bear down an universal impression. Should the laws of a country, agreed universally to by the whole body of the people, be accounted vain, because an hundred men of those millions disapprove of them, when not their reason, but their folly and base interest, persuades them to dislike them and dispute against them? What if some men be blind, shall any conclude from thence that eyes are not natural to men? shall we say that the notion of the existence of God is not natural to men, because a very small number have been of a contrary opinion? shall a man in a dungeon, that never saw the sun, deny that there is a sun, because one or two blind men tell him there is none, when thousands assure him there is.26 Why should then the exceptions of a few, not one to millions, discredit that which is voted certainly true by the joint consent of the world? Add this, too, that if those that are reported to be atheists had had any considerable reason to step aside from the common persuasion of the whole world, it is a wonder it met not with entertainment by great numbers of those, who, by reason of their notorious wickedness and inward disquiets, might reasonably be thought to wish in their hearts that there were no God. It is strange if there were any reason on their side, that in so long a space of time as hath run out from the creation of the world, there could not be engaged a considerable number to frame a society for the profession of it. It hath died with the person that started it, and vanished as soon as it appeared.
To conclude this, is it not folly for any man to deny or doubt of the being of a God, to dissent from all mankind, and stand in contradiction to human nature? What is the general dictate of nature is a certain truth. It is impossible that nature can naturally and universally lie. And therefore those that ascribe all to nature, and set it in the place of God, contradict themselves, if they give not credit to it in that which it universally affirms. A general consent of all nations is to be esteemed as a law of nature.27 Nature cannot plant in the minds of all men an assent to a falsity, for then the laws of