Well, then, is it not a folly for an atheist to deny that which is the reason and common sentiment of the whole world; to strip himself of humanity, run counter to his own conscience, prefer a private before an universal judgment, give the lie to his own nature and reason, assert things impossible to be proved, nay, impossible to be acted, forge irrationalities for the support of his fancy against the common persuasion of the world, and against himself, and so much of God as is manifest in him and every man?41
Reason II. It is a folly to deny that which all creatures or all things in the world manifest.42 Let us view this in Scripture, since we acknowledge it, and after consider the arguments from natural reason.
The apostle resolves it (Rom. i. 19, 20), “The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.” They know, or might know, by the things that were made, the eternity and power of God; their sense might take a circuit about every object, and their minds collect the being and something of the perfections of the Deity. The first discourse of the mind upon the sight of a delicate piece of workmanship, is the conclusion of the being of an artificer, and the admiration of his skill and industry. The apostle doth not say, the invisible things of God are believed, or they have an opinion of them, but they are seen, and clearly seen. They are like crystal glasses, which give a clear representation of the existence of a Deity, like that mirror, reported to be in a temple in Arcadia, which represented to the spectator, not his own face, but the image of that deity which he worshipped. The whole world is like a looking‑glass, which, whole and entire, represents the image of God, and every broken piece of it, every little shred of a creature doth the like; not only the great ones, elephants and the leviathan, but ants, flies, worms, whose bodies rather than names we know: the greater cattle and the creeping things (Gen. i. 24); not naming there any intermediate creature, to direct us to view him in the smaller letters, as well as the greater characters of the world. His name is “glorious,” and his attributes are excellent “in all the earth;”43 in every creature, as the glory of the sun is in every beam and smaller flash; he is seen in every insect, in every spire of grass. The voice of the Creator is in the most contemptible creature. The apostle adds, that they are so clearly seen, that men are inexcusable if they have not some knowledge of God by them; if they might not certainly know them, they might have some excuse: so that his existence is not only probably, but demonstratively proved from the things of the world.44
Especially the heavens declare him, which God “stretches out like a curtain,”45 or, as some render the word, a “skin,” whereby is signified, that heaven is as an open book, which was anciently made of the skins of beasts, that by the knowledge of them we may be taught the knowledge of God. Where Scripture was not revealed, the world served for a witness of a God; whatever arguments the Scripture uses to prove it, are drawn from nature (though, indeed, it doth not so much prove as suppose the existence of a God); but what arguments it uses are from the creatures, and particularly the heavens, which are the public preachers of this doctrine. The breath of God sounds to all the world through those organ‑pipes. His being is visible in their existence, his wisdom in their frame, his power in their motion, his goodness in their usefulness. They have a voice, and their voice is as intelligible as any common language.46 And those are so plain heralds of a Deity, that the heathen mistook them for deities, and gave them a particular adoration, which was due to that God they declared. The first idolatry seems to be of those heavenly bodies, which began probably in the time of Nimrod. In Job’s time it is certain they admired the glory of the sun, and the brightness of the moon, not without kissing their hands, a sign of adoration.47 It is evident a man may as well doubt whether there be a sun, when he sees his beams gilding the earth, as doubt whether there be a God, when he sees his works spread in the world.
The things in the world declare the existence of a God. 1. In their production. 2. Harmony. 3. Preservation. 4. Answering their several ends.
First, In their production. The declaration of the existence of God was the chief end for which they were created, that the notion of a supreme and independent Eternal Being might easier incur into the active understanding of man from the objects of sense, dispersed in every corner of the world, that he might pay a homage and devotion to the Lord of all (Isai. xl. 12, 13, 18, 19, &c.), “Have you not understood from the foundation of the earth, it is he that sits upon the circle of the heaven,” &c. How could this great heap be brought into being, unless a God had framed it? Every plant, every atom, as well as every star, at the first meeting, whispers this in our ears, “I have a Creator; I am witness to a Deity.” Who ever saw statues or pictures but presently thinks of a statuary and limner? Who beholds garments, ships, or houses, but understands there was a weaver, a carpenter, an architect?48 Who can cast his eyes about the world, but must think of that power that formed it, and that the goodness which appears in the formation of it hath a perfect residence in some being? “Those things that are good must flow from something perfectly good: that which is chief in any kind is the cause of all of that kind. Fire, which is most hot, is the cause of all things which are hot. There is some being, therefore, which is the cause of all that perfection which is in the creature; and this is God.” (Aquin. 1 qu. 2. Artic. 3.) All things that are demonstrate something from whence they are. All things have a contracted perfection, and what they have is communicated to them. Perfections are parcelled out among several creatures. Anything that is imperfect cannot exist of itself. We are led, therefore, by them to consider a fountain which bubbles up in all perfection; a hand which distributes those several degrees of being and perfection to what we see. We see that which is imperfect; our minds conclude something perfect to exist before it. Our eye sees the streams, but our understanding riseth to the head; as the eye sees the shadow, but the understanding informs us whether it be the shadow of a man or of a beast.
God hath given us sense to behold the objects in the world, and understanding to reason his existence from them. The understanding cannot conceive a thing to have made itself; that is against all reason. As they are made, they speak out a Maker,49 and cannot be a trick of chance, since they are made with such an immense wisdom, that is too big for the grasp of all human understanding. Those that doubt whether the existence of God be an implanted principle, yet agree that the effects in the world lead to a supreme and universal cause; and that if we have not the knowledge of it rooted in our natures, yet we have it by discourse; since, by all masters of reason, a processus in infinitum must be accounted impossible in subordinate causes. This will appear in several things.
I. The world and every creature had a beginning. The Scripture ascertains this to us.50 David, who was not the first man, gives the praise to God of his being “curiously wrought,” &c. (Ps. cxxxix. 14, 15). God gave being to men, and plants, and beasts, before they gave being to one another. He gives being to them now as the Fountain of all being, though the several modes of being are from the several natures of second causes.
It is true, indeed, we are ascertained that they were made by the true God; that they were made by his word; that they were made of nothing; and not only this lower world wherein we live, but, according to the Jewish division, the world of men, the world of stars, and the world of spirits and souls. We do not waver in it, or doubt of it, as the heathen did in their disputes; we know they are the workmanship of the true God, of that God we adore, not of false gods; “by his word,” without any instrument or engine, as in earthly structures; “of things which do not appear,” without any pre‑existent matter, as