Body of Divinity, Book 2 · Chapter 1
CHAP. I. That there is a God.
HAving handled the Scripture, which is principium cognoscendi, in Divinity, I now proceed to Treat of God,aIllum Graece foreign vocant, Latini post eos, & ab iis Deum dixere: Galli, Itali, Hispani, mutuato à Latinis nomine, Dieu, Dio, Dios, appellant. Germani, Angli, Belgae Got. vel God eum nuncupant. who is principium essendi; or thus, The Scripture is the rule of Divinity, God and his works are the matter or parts of Divinity.
This Doctrine is,
1. Necessary,
1. Because man was made for that end, that he might rightly acknowledge and worshipbActs 17. 27. Rom. 1. 20, 21▪ God, love and honor him.
2. It is the end of all Divine Revelation, Iohn 5. 39.
3. To be ignorant of God is a great misery; Being alienated from the life of God through the ignorance that is in them.
2. Profitable, Our welfare and happiness consists in the knowledge of God, Ier. 9. 23. Iohn c Ephes. 4. 18. There is no equal proportion between the faculty and the object. Deum dignè aestimamus dum inaestimaabilem dicimus, Cyprian, de Idol. vanit. De Deo etiam dicere vera periculorum est. Ruffin. in exposit. Symb. Lod. Viv. de verit. fidei l▪ 1. c. 8. Things that excel in Scripture phrase, usually are said to be things of God, Psal. 36. 6. and 80. 10. Iohn 3. 3.17. 3. the knowledge of God in the life to come, is called the Beatifical vision.
3. Difficult; God being infinite, and our understanding finite; betwixt which two there is no proportion; who knows the things of God, save the spirit of God? A created understanding can no more comprehend God, then a vial glass can contain the waters of the sea. His wisdom is unsearchable, Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God, which he hath not in his holy word granted us to use. Euclide answered very fitly to one asking many things concerning the gods, Coetera quidem nescio, illud scio, quod odêre curiosos. Simonides being asked by Hiero, What God was, required some days time to be given him to think of it, and as many more at the end of them, still doubling his time for inquiry; till at last being by Hiero asked a reason of his delays, he answered him, Because (saith he) quò magis inquiro, …ò minus invenio, how much the more I inquire, the less I understand. The glorified Saints in heaven, though they know God to their own perfection, being spirits of just men made perfect, yet they shall never know God to his perfection: None but God himself can know God perfectly, Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi, quando pervenitur ad finem cognitionis ipsius, & hoc est quando res cognoscitur ita perfectè, sicut cognoscibilis est. Aquinas, part. 1. Quaest. 14. Art. 3. qui prè infinita prosequitur et si non contingat aliquando, tamen proficiet prodeundo. H…l. de Trin. l. 2.
We know God per viam eminentiae, negationis, causationis.
1. All perfection which we apprehend must be ascribed unto God, and thatAll excellencies are originally, essentially and infinitely in him. after a more excellent manner then can be apprehended, as that he is in himself, by himself, and of himself; that he is one, true, good, and holy.
2. We must remove from him all imperfections whatsoever; he is Simple, Eternal, Infinite, Unchangeable.
3. He is the Supreme cause of all, Ier. 2. 13.
There is a threefold knowledge of God.
1. An implanted knowledge, which is in every mans conscience, a natural ingrafted principle about God, O anima naturaliter Christiana! said Tertullian, Q…d est totus mundus nisi Deus expli…tus?Apologet. c. 17.
2. An acquired knowledge by the Creatures, Psal. 19. 1. that is the great Book, in every page thereof we may behold the Deity.k Some urge this, What Moses was to the Jews, Christ in the new Testament, that was Philosophy to the Heathens; enough to save them. Erasmus had much ado to forbear saying, Sancte Socrates, ora pro nobis: but omnis doctrina Philosophorum sin… Capite, quia Deum ignorabant, Lactantius, & Extra ecclesiam nulla salus. V…de Montac. Analect. eccles. exercit. 1. Sect. 4. See Matth. 4. 16. Co…. 4. 3. and Dr. Prideaux in his eighth Lecture de Salute Ethnicorum. To believe there is a God, is the foundation of all Religion. Caput est primum Divin… legis, ipsum Deum nosse. Lactantius. It is a question, whether a man by the light of nature may know that there is a God. Though this be denied by the Socinians, yet those Scripture, Rom. 1. 19. and Psal. 19. beg. seem to prove it. Cardinal Perron having in an excellent Oration before Henry the 3 King of France, proved, that there was a God, and his Auditory applauding him, he offered (if it pleased the King) the next day to prove the contrary; whence (saith Voetius de Atheismo) He was commanded to depart the Court; Because (saith Vedelius in his Rationale Theologicum. l. 1. c. 3.) He favoured that opinion of not admitting the principles of reason in arguments of faith: Hence it was easie for him from that foundation to plead for Atheisin, since it is impossible to prove that there is a God, without the principles of Reason. Praesentemque refert quaelibetherba Deum.
3. Revealed knowledge of faith, spoken of Heb. 11. 6. and this is onelyonly sufficient to Salvation.
The Heathens had the knowledge of God in a confused manner, they might know there was a God, and that he was to be worshipped, but could not learn who God was, or what kinde of God he was, and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19, 21. and 2. 14. a practical knowledge, v. 15. Which shew the work of the Law written in their hearts, not the gracious writing promised in the Covenant; the light of nature is not sufficient to bring men d to salvation, OnelyOnly in ludah is God known, Psal. 76. 1, 2. and 1…7. 19. See Iohn 14. 6. and 1…. 27. Ephes. 2. 11, 12. The Heathens might know Gods Nature and Attributes, that he was the Creator of the world, that by his providence he did preserve and rule all things, but they could not by the most industrious use of all natures helps, attain unto any the least knowledge of God, as he is mans Redeemer in Christ; they know not the truth as it is in Jesus, Ephes. 4. 21. Vide Barlow exercitat. Metaphys. de Deo exercit. 4.
In God we will consider:
1. His Nature.
2. His Works.
In his nature two things are considerable.
1. That he is.
2. What he is.
That God is, is the most manifest, clear, evident, ungainsayable truth in the world. It is the first verity, and the principal verity; from which all other truth hath its original; and it is the foundation of all true goodness and Religion truly to believe it; so saith the Author to the Hebrews, He that cometh to God, to do him any service, or to receive any benefit from him, must believe, that is, be firmly and undoubtedly perswaded, that God is. Some think this is a needless subject to treat of, but it is necessary:
1. Because the most universal and incurable disease of the world is Atheism, Psal. 14. 1. fond surmises are wont to grow in the hearts of all, where Religion is not setled: Foundation-stones indeed cannot be guarded so much by argument as divine testimony.
2. Supreme truths should be laid up in the greatest certainty; if the principles of Religion were firmly assented to, confidence would follow of its own accord.
3. It is good often to revive this truth of the being of God: the forgetfulness of God is a kinde of denial of him, Psal 9. 17. and 10 4. By a God, we mean an essence better then all other things, and before all other things, and of whom all other things are; such a first essence is God, and such an essence there must needs be; neither is any thing of absolute necessity but this one thing, even the Divine essence.
Reasons to confirm this, that there is a God, are taken from authority or Testimony, and reason.Principles can onelyonly be demonstrated testimonis, effectis, & absurdis, shewing the absurdities that will else follow.
The Testimonies are,
1. Of God himself.
2. The Creature.
1. General of all men.
2. Particular of each mans conscience.
Reasons may be drawn from two chief places; viz. The effects and the contrary.
The effects are either,
1. Ordinary, and those:There are two kindes of Demonstrations or proofs. 1. A demonstrating of the effects by their causes, which is a proof à priori. Principles cannot be demonstrated à causa and à priori, because they have no superior cause. 2. A demonstrating of causes by their effects, which is a proof drawn à posteriori. So principles may be demonstrated. All principles being Prima and Notissimae of themselv…s, are thereby made indemonstrable, Vide Aquin. part. 1. Quest. 2. Art. 2. & 3.
1. Natural, both General, the making and preserving of the world; and Special, the framing or maintaining of each man or other like creature in the world.
2. Civil, the upholding and altering the States of Kingdomes, and particular Countreys.
2. Extraordinary, miracles.
Arguments from the contrary are two:
1. The Being of the Devils.
2. The slightness of the reasons brought to disprove this truth or to shew the Contrary.
Though no man can prove â causa, why there should be a God, yet every man may collect ab effectu, that there is a God: By that wisdom, which we see to have been in the making; that Order in the Governing, and that Goodness in the preserving and maintaining of the world. All which prove as effectually, that there needs must be a God; as either warming or burning, that the fire must needs be hot.
That there is a God, is proved.Quod fit Deus.
1. By Testimony.
2. By Reason.
1. By the Testimony of God cThe weightiest Testimony that can be brought to prove there is a God, is to produce the Testimony of God speaking in his word. None other in the world can have equal authority, Iohn 8. 13, 14. Yet this Testimony is not allowed by the Atheists. For as they deny that there is a God, so they deny likewise that the Scripture is his word. Atheomastix, l. 1. c. 2.himself, he that testifieth of himself, either by word or writing, is. God hath written a Book to us, in which he affirms of himself that he is; every page almost, and line of Scripture point to God. He begins his Book with himself, saying, In the beginning God made heaven and earth. He concludes this Book with himself, saying, If any man shall take ought from this Prophecie, God shall take away his part out of the Book of life. In every particular prophecie, he testifieth the same thing, saying, Thus saith the Lord.
2. By the general Testimony of all men, by the universal and constant consentSee Rom. 1. 20. of all Nations in the world, Rom. 2. 15. It is called a Law written in their hearts; all publikely confess and profess their belief of God; we never read nor heard any so barbarous and uncivil, which acknowledged not a Deity. There is noNulla gens tam effera ac barbara quae non cognoscat …sse Deum. Cicero de natura Deorum. Epicurum ipsum, quem nihil pudendum pudet, tamen Deum negare pudet. Mornaeus. Numen esse aliquod sumitur à manifestissimo consensu omnium gentium, apud quos ratio & boni mores non planè extinct… sunt inducta feritate. Grotius de rel. Christ. l. 1. Inveniuntur qui sine reg… sine lege vivunt, qui sub dio degunt, qui nudi ferarum instar sylvas oberrant, avia quaerunt & obvia depascuntur. Qui religionis specie, qui sacris, qui numinis sensu planè, carerent nulli inventi sunt, nulli ctiammon inveniuntur. Mornaeus de veritate Christianae relig. c. 1. History which sheweth the manners of any people, but sheweth also their Religion. All Commonwealths had always something which they worshipped, and called in their language God; this principle is written by God himself in the Table of every mans soul. That which is written in the hearts of all men, which with one mouth all acknowledge, must needs be a truth, seeing it is the voyce of reason it self.
Munster in his Cosmography, and Orteli…s in his Theatrum Orbis, have delivered unto us not onelyonly a Cosmographical description of all Countreys, but also a Tropographical description of their manners, yet neither of them hath noted any Nation to be without all Religion, f none to be profest in Atheism. Idolatry it self (as Calvin observes in his institutions) is hujus conceptionis amplum documentum, a sufficient Testimony of a Deity, men will rather have false Gods then none, and worship any thing then nothing. Hinc, quod homines naturaliter hanc propositionem tenent, Deus est, nata est omnis idololatria, quae sine cognitione divinitatis non venisset in mundum, Lutherus in cap. 4. ad Galat. See Isa. 44. 15, 17.
Porrum & Caepe nefas violare ac frangere morsu.
O sanctas gentes, quibus haec nascuntur in hortis.
Numina—
Iuvenal. Satyr. 15.
Pythagoras, Plato, and all the Poets began their works with Gods name. A Iove principium musae.
Socinus affirms, that there are whole Countreys found at this day, which have no sense or suspition of a Deity; which is very false, for God never suffered the Gentiles so to walk in their own ways, as to leave himself without all witness among them. Acts 14. 16, 17. The very Canibals are found to believe the immortality of souls, and highly to prize their Priests. The Heathens lifted up their eyes & hands to heaven in any distress that came upon them. See 1 Iohn 6▪ Vide Lud. Viu. de ver. Fid. Christ. l. 2. c. 1. & Voss. de orig. & Progres. Idol. l. 1. c. 2. Rom. 1. 19, 21. Acts 7. 28, 29.
3. By the particular Testimony of each mans conscience. Gen. 42. 21, 22. Conscience *The most pregnant and undeniable proof of the God-head with the Heathen, was the voyce of conscience. The Scripture sheweth, that the wicked were much terrified in their consciences, after the committing of hainous sins, Rom. 2. 15. Isa. 57. 20, 21. Mark 6. 14, 16 So doth common experience teach in Murtherers, Theeves, and the like. Richard the third, after his murthers, was full of horror and fear; the night before he was slain, he dreamed that the Devils were tormenting him, Credo non erat somnium, sed conscientia scelerum. Polyd. Virgil. Wicked men may be without faith, they cannot be without fear. Isa. 33. 14. they are afraid after committing of sin, though in secret, because they know there is a Supreme Judge, who can call them to account, Psal. 53. 5, 6. Quid resert vemin…m scire si tu scias. Vide Grot. de relig. Christiana l. 1.proclaims a Law in every heart, and denounceth a punishment for the breach of Gods Law. Conscience is a natural ability of discerning the condition and state of our Actions. whether good or bad; and that not alone in respect of men, but of some other thing above men; for when one hath done things unlawful, though such as no man can accuse us of, because no man doth know; yet then he is accused and tormented, then he hath something in him threatning, arraigning, accusing and terrifying; a Deputy of God, sitting within him, and controlling him; A man must therefore confess, there is a higher power and Supreme Judge, to whom that conscience of his is an Officer. That which the conscience of every man beareth witness unto, is sure a truth, for that is a thousand witnesses. The fears of an ill conscience, the joy and security of a good conscience proves this, that there is a God, a revenger of sins, and a rewarder of vertues, Nero having killed his Mother Agrippina, confessed that he was often troubled with her Ghost. Caligula at the least thunder and lightning would cover his head, and hide himself under his bed; whence Statius saith—Primus in orbe Deos fecit Timor; on the contrary Paul and Silas could sing, and Peter could sleep securely in prison; David could triumphantly rejoyce in God, in the greatest dangers, 1 Sam. 30. 6. Austine calls peace of conscience, The Souls Paradise; and Solomon … continual Feast, Prov. 15. 15.—HIc murus aheneus …sto, Nil conscire sibi, nulla pallescere culpa *Acts 16. 25. and 12. 6. Psal. 3. 6. and 46. 1, 2. Si fractus illabatur orbis impavidum ferient ruinae Horat..
2. Divers Reasons may be brought to prove that there is a God, from the effects and the contrary
1. From his effects
Ordinary.
Extraordinary.
1. Ordinary,
Natural.
Civil.
1. Natural.
1. General, The Creation and preservation of the world.
1. Creation, or making all things.Every effect hath its cause, whatsoever is wrought or done, is wrought or done by some thing, which hath ability and fitness to produce such an effect; seeing nothing can do nothing, and what hath not sufficiency to produce such and such effects, cannot produce them. Of whom there be works and effects, he is; of God there be works and effects, therefore there is a God. As God is to be felt sensibly in every mans conscicience, so is he to be seen visibly in the Creation of the world, and of all things therein contained. Man, the best of the Creatures here below, was not able to raise up such a Roof as the Heavens, nor such a floor as the earth. Doctor Preston, Iob 12. 9. Serviunt omnia omnibus, uni omnia. Mundi Creatio est Dei Scriptura, cujus tria sunt folia▪ Coelum, terra, mare. The Sun, Moon and Stars move regularly; yea, the Bee and Ant according to their own ends, wonderfully. The creatures which have no reason, act rationally; therefore some supreme reason orders them. Finis in sagitt… determinatur a Sagittante, say the Schoolmen. Vide Bellarm. de Gratia & libero arbitrico. l. 3. c. 15. Vos. de …ig. & Progres. Idol l. 3. c. 31.
The world must needs be eternal, or must be made by it self, or by some thing which was before it self; and therefore also was far better then it self; but it could not make it self, for what maketh, worketh; what worketh, is; but what is made, is not till it be made: Now nothing can be, and not be at the same time; for both the parts of a contradiction can never be true together; neither could it be eternal, for a thing compounded of parts, must needs have those parts united together by some other thing beside it self, and above it self; and if they be compounded wisely, artificially, strongly and excellently, by some wise, strong and excellent worker, it is inimagible how each of these parts, being not reasonable, should come together of themselves; therefore sure there was some worker, which did so handsomly dispose and order them; and this worker must needs have a being, before he could so work, and therefore also before the conjunction of them; and so things in such sort made by composition of parts, could not be eternal, for that neither hath, nor can have any thing before it; therefore it must needs be made by some thing which was capable of being from Eternity. What is Eternal; is of it self what is of it self is God; the world is not God, because the parts of it are corruptible, therefore it is not eternal; and what is finite in quantity, cannot be infinite in continuance. It could not be made by any creature in it; for the part cannot possibly make the whole, because it is of far less vertue then the whole, and because it hath its being in and of the whole; wherefore it must needs be made by some thing better then it self, which is no part of it self, and that is no other then God; so the making of the world proves a God. What created the world, is, and is better then the world, and before the world, and above all creatures in the world: God created the world. When we see the glorious frame of Heaven and Earth; the excellency, magnitude and multitude of natural things, the beautiful order and harmony, so great variety, we cannot but conclude that there is a God, who made and ordereth all these things.
2. The Preservation and Continuance of the world in that order which we see, maketh it manifest, that there is a God which preserveth and ordereth it, Heb. 1. 3. For either it must be preserved, ruled and ordered by it self; or by some more excellent thing then it; not by it self; for what could not make it self, cannot of it self keep and uphold it self, seeing no less power is required to its continuation then to its constitution; for it could not continue, if each of the parts did not so work as to help and uphold the other in some respect or other. Now these several parts could not so work for one common end,The preserving and ordering of the world, and humane societies in it; the planting and defending of the Church. A number of wheels in a Clock, do work together, to strike at set times, not any one of them knowing the intention of the other; therefore they are ordered and kept in order by the care of some wise person, which knows the distance and frame of each, and of the whole. An Army of men could not meet together at one time, and in one place, to fight for, or against one City, if the wisdom of one General did not command over all. A number of Letters cannot all fall orderly together, to make perfect sense, without some Composer. Protogenes by the smalness of a line drawn in a Table, knew Apelles the chiefest Artificer. He that sees but the shape and effigies of man presently thinks of a Painter. Nec terram propter se vel Sol calefacit, vel nubes irrigat; nec terra vel tepefacta à Sole, vel madesacta à pluvia, sui gratiâ herbas ac fructus producit, sed propter muta animantia, ac hominem imprimis, qui mentis altae capax in …oetera dominatur. Non suo id confilio faciunt. Alius igitur est qui dirigat universum, Voss. de orig. & progres. Idol. l. 1. par. 1. c. 1. if they were not guided thereto by some common and understanding guide, which were acquainted with, and had power over each of them, therefore it hath one ruler and upholder. That which is effected by the constant, orderly and subordinate working of innumerable particulars for one common end, whereof no one of them hath any knowledge or acquaintance, must needs be wrought by some common Ruler and Governor which knows the motion and working of each, and rules all, and each to that end in their several motions. What upholds the world is; but God upholds the world, Therefore he is.
1. This is Aquinas his reason, Natural bodies which want knowledge, work for a certain end, because they frequently work after the same manner; therefore there must be a minde, understanding and governing all things, and directing them to that special and chief end. The whole world doth aptly conspire together for the attaining of one end, the good and benefit of man. All creatures incline to their proper operations, the stone down-ward, the fire upward, the seasons of the year constantly follow each other.
2. Particular Effects, the framing and maintaining of each creature in the world;Pulchra sunt omnia faciente te: Et ecce tu inenarrabiliter Pulchrior, qui fecisti omnia. Aug. Confess. l. 13. c. 20. the Heavens and Man especially; these two were most artificially made, as the Scripture shews. The Psalmist calls the heavens, The works of Gods fingers, Psal. 8 4. because they were made with greatest ease and with exquisite Art, Heb. 11. 10. whose builder (foreign Artifex) is God, speaking of the Heavens.
David spends the 139 Psalm in admiring Gods goodness to him, in the framing of his body, there is a multitude of members, and they have distinct offices, and one member sympathizeth with another, I am fearfully and wonderfully made, ver. 15. curiously wrought in the lowest parts of the earth: The Hebrew word is very emphatical, it signifieth embroidered, or wrought with a needle, that is cunningly wrought with Nerves, Veins▪ Arteries. Galen upon the contemplation of the admirable workmanship in the body of man, breakethHic compo…o canticum, in Creatoris nostri la…dem. S… Humani corporis admirabilem constructionem intus extráque conspicimus, & ut omnia ibi etiam minima suos usus habeant, nullo studio, nulla industria parentum, arte verò tanta, ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari, Ostendit hoc opificem natur… esse mentem excellentissimam: Qua de re videri potest Galenus, praesertim qua parte oculi & manus usum examinat. Grotius de relig. Christ. l. 1. out into an Hymn, in the praise of him that made g him. The infusing of the soul, Eccles. 11. 5. and sustaining the infant in the womb (where it cannot breath) and the taking it out of the womb, are wonderful, Psal. 22. 9. and 71. 5.
1. The creation of the Heavens proves, that there is a God.
The largeness, roundness, pureness, solidness, the continual and constant motion of the heavens; doth excellently declare the glory of God. The very name of Astronomy (whose object is the motion of the heavenly Orbs and Stars) in exact signification importeth that the stars observe a Law*Astrology is foreign the speech of stars, Astronomy foreign the law of the stars. The Sun is moved by another, by whom he is tyed unto such a strict and unalt…rable morion, that Astronomers can surely tell (unto the very minute) all the Eclipses, that shall ever fall out so long as the world it self shall last. in their motion; which Law is given unto them onelyonly by God himself, who is their true Law-giver.
Suidas affirmeth, that even Abraham himself was first occasioned, to seek after God by considering the motion of the stars; for he being by nation a Chaldean, (who, as Aristotle observeth, are naturally given to that kinde of contemplation) and observing in their motion a wonderful order and variety, and yet no less a constancy, he presently collected that these strange revolutions were directed and guided by some God. The Sun is a representative god, the brightness of his beams shews the majesty of God; his influence, the omnipresence of God; his indefatigable motion, the eternity of God.
2. The Creation of man proves this truth, that there is a God.
1. A man may reason from his own framing in the womb, and preserving in the world. Man is framed in the womb, by some most noble, wise, and excellent workman. The Parents frame him not there, for they know nothing of his framing, neither when, nor how he was so formed; therefore some more excellent thing then a man did frame him there, and doth daily and hourly frame other men; and that is a wise worker, which is alike wise and potent in all places of the world at all times; seeing there is something more excellent then man which hath set down this order for producing of men, and so a God
2. The Nobility and Excellency of the soul, sheweth plainly, that it is of Divine Original; hThe Heathens called the soul of man divinae particulam aurae, a parcel of the divine essence; but that speech must be taken cum grano salis.it being spiritual and incorporeal, could not but proceed from that which is incorporeal. The effects cannot be toto genere better then the cause▪ Divers works are done by man, arts invented, Zach. 12. 12. The immortality of the soul proves that there is a God, the soul is quick and lively, when the body is sick and dying.
3. The being and preservation of each particular man. Each particular man in the world, may reason from his own being thus; either there must be an infinite number of men▪ or else there must be a first man, which was the beginning of all men; but an infinite number of particular men is not possible, seeing there can be no infinite number at all; for every number begins with an unity, and is capable of being made greater by the addition of an unity; therefore there cannot be an infinite number of particular men. Therefore we must come to some first man, and that first man could not make himself, nor be made by any inferior thing to it self; therefore it must be made by some thing more excellent then it self; viz. One infinite thing, from which all particulars had their original.
4. God is manifested in the consciences of men, as was touched before:
1. By the Ministry of the word, by which he powerfully worketh on their consciences.
2. By the inward Checks of conscience after sin committed.
1. In the godly, 1 Sam. 24. 5. and 2 Sam. 24 10.
2. In the wicked, Matth, 27. 3, 4, 5.
2. Civil Effects.Civil Effects.
States and Kingdoms consist, and are governed by a few Magistrates and Rulers.…olitiae & Leges pro…ant men…em esse divinam intelligentem, illas hominibus tum monstra…tem tum cons…vantem, ne Diaboli & impiooum o…io & machinationibus dissolutae corruant; Deus enim est …eus ordinis. There are innumerable more men, that wish and desire the overthrow and ruine of the State, then that would live under Government, and be subject to Order.
This effect must have some cause, either the wisdom and goodness of the governed, or of the Governors, or of some higher cause then they both. Now it cannot be attributed to the wisdom of the Governors, as being often times foolish, and men of mean understanding, at the best, such as cannot prevent the conspiracies of those under them: Nor yet doth it arise from the goodness of the persons governed, most of which most times are wicked, and unwilling to come under government: Therefore it must be of God; that is, a common Superior which holds all in awe.
2. Extraordinary Effects, Miracles.Miraculous Effects.
There is a work of miracles, for all stories both of Scripture, and other Countreys, do agree in relating divers▪ Miracles. Now the worker of a miracle, is he that can lift nature off the Hinges, as it were, and set it on again, as seemeth best to himself; and therefore is above the course of nature, and the CommanderExod. 15. 11. Psal. 72. 18. and 136. 4. I…a 41. 23. of the course of nature, and so is the Author of all things under himself, under nothing; and that is none but God. The certain and plain predictions of future Contingents long afore, whose events could by no wit of man, be either gathered from their causes, or conjectuced from their signs. MiraclesA Miracle is a work of infinite strength, or omnipotency; surpassing the whol… power of created nature, as to turn water into wine, to multiply seven loaves to the …eeding and satisfying of 4000 me…, to give the use of sight to one born blinde, to raise up a man indeed dead, to cure a leprosie with the word. Miraculum proprie dicitur quod sit praeter ordinem totius naturae creatae. Aquin. part. 1. Quaest. 114. Artic. 4. & ibid. quaest. 110. Artic. 4. are wrought beyond, and above the course of nature; therefore some supreme power must work them.
Secondly, Arguments may be drawn from the contrary, to prove that there is a God.
Reasons,
From the contrary are two:
1. From the being of Devils.
There is a Devil, an Enemy to God, which sets himself against God; and desires, and strives, and prevails in many places, to be worshipped as God; therefore it must needs be there is a God, to whom the service and honor is due, of being confessed and adored as God; which these do unduly affect and seek. Again, the Devil is a Creature for strength, wisdom, nimbleness, able to destroyThe bridling of wicked spirits and men. Plutarch saith, some men were converted from Atheism, by seeing of Ghosts and Apparitions. all mankinde quickly, and out of his malice and fury very willing to do it. Yet he cannot do it, it is not done; of this restraint there is some cause, therefore there must be something, which over-commands, and over-rules him, and that can be no other then a God; that is, something of higher Power, and in Wisdom far beyond him. Now there are Devils, it is apparant by the horrible temptations, which are cast into the hearts of men, quite against and beyond their natural inclinations, as Blasphemous suggestions, and as appeareth by the practices of Conjurers and Witches, who practise with the Devil; and of those Countreys which worship him instead of God. Vide Lod. Viu. de Ver. Fid. Christ. l. 2. c. 16.
2. From the slightness of the Reasons brought to disprove this truth, or to shew the contrary.
The Reasons produced to shew there is no God, are fond and weak; and what is opposed alone by weak and false Reasons is a truth.
1. If there were a God, some man should see him, and sensibly converse with him.
This is a brutish Reason, What cannot be seen is not, then man hath no soul: God is above sense, more excellent then to be discerned by so poor, weak and low a thing as sense is.
2. God daily makes himself, after a sort, visible to men by his works.
2. If there were a God, he would not suffer wicked men to prosper, andAttende totum & laudabis totum. Aug. Non est judicandum de operibus Dei ante quin…um actum. Pet. Mart. The Atheists third objection, that Religion is but an humane invention. It is the actual acknowled…ement of God which preserveth his resp…ct in the world. Gen. 3. 3. oppose better men then themselves; nor himself to be so Blasphemed as he is.
Those things that to us seem most unjust and unfit, if we could see the whole tenor of things, from the beginning to the ending, would appear just and wise. Look on the whole story of Ioseph, and then it is a rich peice.
All Divine Religion (say the Atheists) is nothing else but an Humane invention, artifically excog…tated to keep men in aw; and Scriptures are but the device of mans brain, to give assistance to Magistrates in Civil Government.
This Objection strikes at the root and heart of all Religion, and opposeth two main principles at once: 1. That there is a God. 2. That the Scripture is the word of God, which though it be but a meer idle fiction; yet it prevailed too much with some learned men. Tullie and Seneca were the chief Patrons of that conceit, Tha… Religion is no better then an humane invention.
1. Religion is almost as ancient as man; when there were but three men in the world, we read that two of them offered up their sacrifices unto God.
2. The Universality of Religion, declareth that it is not a Humane invention, but a Divine impression; yea, and a Divinity-Lesson of Gods own heavenly teaching.G…n. 3. 3. So… homo sa…uctus est ut religionem Solus intelligat, & haec est hominis atque mutorum, vel praecipua, vel sola di…antia. Lactantius de Ira Dei. Lactantius accompteth Religion to be the most proper and essential difference between a man and a Beast.
3. The perpetuity of Religion proveth also that it was planted by God.Mat. 15. 1….
For the second part of the Objection about the Scriptures, I answer:
Nothing is more repugnant to prudence and policy.
What policy was it in the Old Testament, to appoint circumcision, to cut a poor childe, as soon as he comes into world? two and twenty thousand Ox…n▪ and a hundred and twenty thousand sheep were spent by Solomon, at the dedication of one Altar. To slaughter so many Oxen and Sheep (such useful creatures) was enough to bring a famine.
They were to give away the seventh part of their time to God.
Christ was not the Son of the Emperor Augustus, to commend him to the Grandees of the world, but the supposed Son of a poor Carpenter; a Star leads the wise men to a stable, though that shined gloriously without, yet there was nothing within, but what was base and contemptible.
Christ fell on the Pharisees, the great Doctors, Mat. …3. called them fools and blinde, and threatned them with hell; he cryed down the Ceremonial Law, the Ministry which had been practised divers hundred years; the Jews were naturally tenacious of their Customs, Christ chose silly unlearned men to propagate the Gospel.
Nothing crosseth humane wisdom more, then the whole Scripture from the beginning to the end.
Martin Fortherby iHe spends his whole second Book about this Reason. The Greeks insinuate, that all Arts come from God; in making Mineroa, the daughter of Iupiter, and to have had her generation in his Divine brain: as God the Son is called foreign; so Grammer, Logick, Rhetorick, carry upon them the same name. There is foreign verbum, that is Grammer; foreign Ratio, that is Logick; foreign oratio, and that is Rhetorick.Bishop of Salisbury, (who wrote Atheomastix) addes another reason, to prove that there is a God, and it is taken from the grounds of Arts: There is no Art (saith he) neither liberal nor illiberal, but it cometh from God, and leadeth to God.
1. From Metaphysicks he urgeth, that the bounding of all natural bodies, isThe sea is bound up in a sandy girdle. the work of God; to be unlimitted and boundless, is onelyonly the Prerogative of the Maker of all things. Every finite body being thus limited, must needs have those bounds prescribed unto it by some other thing, and not by it self. For every thing by nature, seeking to inlarge it self as far as it is able; if it had the setting of its own bounds, it would set none at all, but would be as infinite as God himself is, who hath the setting of limits unto all things. Who could circumscribe all things within their limits, but onelyonly God himself, who is both the Maker and Ruler of all things? Psal. 33. 7. Iob 38. 11.
2. From Philosophy. Every thing that is, must needs have a cause, and nothing can be the cause of it self, and among all the causes, there can be but one first and principal cause; which is the true cause of all the rest, and of all thoseAll second causes depend on the first, and we cannot proceed in Infinitum. All the Reasons of the Natural Philosopher for this purpose, may be reduced to three principal heads; viz. Ex Motu, ex sine, & ex causa efficiente, arguments drawn from the motions, ends, and the efficient cause of Crea…u…es. Bunnys Resolut. part. 2. Ch. 2. effects which proceed from all of them: Then the first cause can be nothing else but God; for what can that be, which giveth being unto all things, but onelyonly God?
2. All motion depends on some mover, the motion of subluna…y things depend▪ on the motion of the Heavens, and their motion must needs be causedQuicquid movetur, ab alio movetur. Some derive Deus from foreign fear, because the fear of him is planted in the very natures and consciences of all reasonable Creatures, others a dand…; in English God, quasi good; his daily mercies and blessings shew that there is a God, Acts 14. 17. by some supreme first mover. Therefore we must necessarily come at last to some first mover, which is moved of no other, and that is God. This was the common argument of Plato, Aristotle, and all the best Philosophers.
Every thing hath a peculiar end appointed, whereunto it is directed by nature (as the Bird to build her nest, and the Fox to make his den) the Director of nature her self herein must be something above nature, which is God.
3▪ Others adde these Reasons to prove that there is a God:
1. The heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature; the gifts of minde in Aristotle, Achilles, Alexander.
2. The hainous punishments inflicted on particular men, families and Kingdoms for great offences, some of which were wonderfully brought to execution, when by their power and subtilty they thought they could escape the Magistrates Sword.
3. There are vertues and vices, therefore there must be some law: There canThe pure Atheist (according to the propriety of that name) is he, which generally and constantly denieth all Deity, and believeth as he saith. The stoutest Atheist that ever lived, cannot resolutely and constantly believe there is no God. be no eternal reason in the things themselves.
If we speak of Atheists strictly and properly, meaning such as have simply denied all Deity, and denied it constantly, Tullies sentence is most true, that there was never any such Creature in the world, as simply and constantly to deny God. The name of an Atheist in this sense, is nomen ociosum; a name without a …ing. If we speak of Atheists in a larger sense, for such as have openly (though not constantly) denied the Divinity, of such professed Atheists, there have not been past two or three. If we speak of Atheists in the largest sense, meaning such as denied Gods providence, justice, goodness, though they have done it but weakly, rather upon some suddain passion, then any settled resolution, their number hath scarcely amounted to a score, I mean of such open Atheists, as have made any publike profession of their Atheism, though but even in these secondary points.
Those Atheists that denied a God, spake what they wished, rather then what they thought, or else they opposed the Heathenish gods, or to shew their aDiagoras made a very eloquent Oration, that there was no God; but the people coming to him, applauded him, saying, that in his oration …e had almost perswaded them, but he did i… so eloquently, that they thought he was the god.wit▪ Diagoras (the chiefest of them) did bMorneus cap. 1. de verit. Relig. p. 16. Anonymus quidam, qui praesente Calvino i… Hospi…io omnem Dei cultum, spem melioris vitae deridens, subi…de nefariè ing…minabat, blasphemam Scripturae detorsionem Atheis u…itatam Coelum Coeli Domino, terram autem dedit filiis hominum, à Deo diris torminibus rep…e dercussus est, quo sactum, ut …binde magno boatu vociferaretur, ô Deus, ô Deus, cui quidam ex hospitibus homo probut sed facctus: Tune Deum invocas? an Philosophiae tuae oblitus es? Cur non in suo Coelo sinis Deum quiescere? Et quoti…s ille to…abat ô Deus, hic alter subsannans regerebat, ubi nunc est illud tuum, Coelum Coeli Domino? Sic Calvin. Comment. in Psal, 115. Vo…t. Theses. de Atheismo part. 2.Potius Gentilium D…os r…dere, quam Deum negare: He rather derided false gods, then denied the true; … he was not a meer Atheist, appeareth in that he thus began his P…em… Quod a numine su…no reguntur omnia. It is reported of him, that at the first he was very devout, and a great worshipper of the gods, but having committed some certain money unto a friends keeping, and afterwards demanding it again, his friend loath …o forego such a booty, forswore that he had received any, whom when Diagoras …aw, notwithstanding his horrible perjury, to thrive and prosper, and no Divine judgement to fall upon him, he presently turned Atheist, and enemy to the gods, and then labored by all means to bring other men to like impieties.
Athenians also condemned Protagoras for an Atheist; yet not for denying God, but for seeming to doubt of him: Because in the beginning of his Book he propoundeth this Probleme, De diis quidem statuere nequeo; neque an sint, necn…. For this the Athenians banished him, and decreed, That his Books should be publiquely burned. Theodorus (who for his notable prophanenesse was sirnamed Atheos) though at the first he was noted of cWhen he wanted fire he took one of Hercul…s wooden Images, and made a fire of it, saying, Go to, Hercules, thou shalt now go thorow thy thirteenth labour.Atheism, yet at the last he fell into Autotheism, professing himself a god, as Laertius reporteth; though carrying God in the name, he was an Atheist in his opinion, saith Fuller in his prophane State of this Theodorus. A Pope *Clement the seventh.dying said, Now I shall be resolved of three things, 1. Whether there be a God; 2. Whether the soul be immortal; 3. Whether there be an Heaven and Hell.
Some indirectly deny God by denying his providence, as Epi…urus, who deniedPsal. 14. 1. and 53. 15. So Genebrard and Muis expound that Ps. 14. of indirect Atheists, who deny Gods Providence. Heb. 11. 6. It is not only innatum, sed etiam in animo insculptum, esse Deos. Cic. l. 2. de natura Deorum. No Atheists almost can be named, neither in the holy Scriptures, nor in Ecclesiastical Histories, nor in Heathen writings, which came not unto some fearfull end. See Atheomastix. lib. 1. c. 15. not Gods Essence, but only his Providence. He granted that there was a God, though he thought him to be such an one as did neither evil nor good. But God sitteth not idle in Heaven, regarding nothing that is done upon the Earth (as the Epicure conceiteth) he is a most observing God, and will reward and punish men according to their actions.
First, This serves to blame and condemn the miserable corruption of our evil hearts, which are so farre over-run with Atheism; though this be the very first Truth which God hath engraven into the soul of a man, That there is a God, yet we weakly hold this conclusion; for all sinne may and must be resolved into the ignorance of God and Atheism; Haereticus disputat contra fidem, malus Christianus vivit contra fidem. A…g. We should be humbled for our thoughts of Atheism, for saying in our hearts th…t there is no God; the Devil in judgement never was an Atheist, because of the sense he hath of Gods wrath, Iam. 4 19. we should take notice of, and bewail this foul vice.
There are few Atheists in opinion, more in affection, and most of all in life and conversation, Titus 1. 16. We should beware of opinions and practices that strike at the being of God:
1. Opinions that tend directly to Atheism:
1. To think men may be saved in all religions, Ephes. 4. 4. Micah 4. 4.
2. To deny the particular Providence of God, and exempt humane actions from his determination.
3. To hold the mortality of the soul.
2. Practices which seem most contrary to the being of God,
1. Hypocrisie, that is a real blasphemy, Revel. 2. 9. Psa. 10. 11, 12, 13. an hypocrite denies Gods omniscience and omnipresence.
2. Epicurism, this comes from and tends to Atheism, Psal. 14 2.
3. Scoffing in matters of religion, and applying of Scriptures to prophane occasions, 2 Pet. 3. 1.
Secondly, We should oppose this Atheism, and labour to grow more and more inThe Saints of God have still stuck to principles, Psal 73. 1. and Jer. 12. 1. the knowledge of God, and to strengthen our Faith in this principle. That God is; meditate and ponder of his Works, and be perfect in those Lessons which the common book of Nature teacheth, pray to God to clear the eye of our minde, and to imprint a right knowledge of himself in us; The Papist is a make-god, and the Atheist is a mock-god; The Papist deludeth his conscience, and the Atheist derideth* Marbury on Gen. 9. 27. his conscience; Popery comforteth the flesh, and Atheism suppresseth the spirit.
As the Heathen Emperors took upon them the Title dSo Demitian, Dominus Deus noster, sic fieri jubet. Suetonius. Edictum Domini Deique nostri. Martial. More Caligulae, Dominum se, Deumque vocar… coegit. Aurelius Victor.of god, so doth the Pope, Dominus Deus noster Papa. His Decrees and Canons are called Oracles; Oracle signifieth the answer of God, Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles.
Deal with thy heart, as Iunius his Father dealt with him: he seeing his son was Atheistical, he laid a Bible in every room, that his son could look in no room, but behold a Bible haunted him, upbraiding him, Wilt thou not reade me Atheist? Wilt thou not reade me? And so at last he read it, and was converted from his Atheism. The often meditating in the Scriptures will (through Gods blessing) settle us in these two great Principles, 1. That there is a God; 2. That the Scripture is the Word of God; That God which made Heaven and Earth is the only true God; we must beleeve that this God which we reade of in Scripture is the only true ePsal. 48. 14.God; so it is not enough to believe there is a God, but that fIsa. 40. 5, 8.the Scipture of the Old and New Testament is the Word of God.