Stephen Charnock - The Existence and Attributes of God (Vol. 1&2)

I have spoken the more of this place, because the Socinians 17use this to decry any natural knowledge of God, and that the existence of God is only to be known by revelation, so that by that reason any one that lived without the Scripture hath no ground to believe the being of a God. The Scripture ascribes a knowledge of God to all nations in the world (Rom. i. 19); not only a faculty of knowing, if they had arguments and demonstrations, as an ignorant man in any art hath a faculty to know; but it ascribes an actual knowledge (ver. 10) “manifest in them;” (ver. 21) “They knew God;” not they might know him; they knew him when they did not care for knowing him. The notices of God are as intelligible to us by reason, as any object in the world is visible; he is written in every letter.

2. We are often in the Scripture sent to take a prospect of the creatures for a discovery of God. The apostles drew arguments from the topics of nature, when they discoursed with those that owned the Scripture (Rom. i. 19), as well as when they treated with those that were ignorant of it, as Acts xiv. 16, 17. And among the philosophers of Athens (Acts xvii. 27, 29), such arguments the Holy Ghost in the apostles thought sufficient to convince men of the existence, unity, spirituality, and patience of God. Such arguments had not been used by them and the prophets from the visible things in the world to silence the Gentiles with whom they dealt, had not this truth, and much more about God, been demonstrable by natural reason: they knew well enough that probable arguments would not satisfy piercing and inquisitive minds. 18

In Paul’s account, the testimony of the creatures was without contradiction. God himself justifies this way of proceeding by his own example, and remits Job to the consideration of the creatures, to spell out something of his divine perfections. 19And this is so convincing an argument of the existence of God, that God never vouchsafed any miracle, or put forth any act of omnipotency, besides what was evident in the creatures, for the satisfaction of the curiosity of any atheist, or the evincing of his being, as he hath done for the evidencing those truths which were not written in the book of nature, or for the restoring a decayed worship, or the protection or deliverance of his people. Those miracles in publishing the gospel, indeed, did demonstrate the existence of some supreme power; but they were not seals designedly affixed for that, but for the confirmation of that truth, which was above the ken of purblind reason, and purely the birth of divine revelation. Yet what proves the truth of any spiritual doctrine, proves also in that act the existence of the Divine Author of it. The revelation always implies a revealer, and that which manifests it to be a revelation, manifests also the supreme Revealer of it. By the same light the sun manifests other things to us, it also manifests itself. But what miracles could rationally be supposed to work upon an atheist, who is not drawn to a sense of the truth proclaimed aloud by so many wonders of the creation? Let us now proceed to the demonstration of the atheist’s folly.

It is a folly to deny or doubt of a Sovereign Being, incomprehensible in his nature, infinite in his essence and perfections, independent in his operations, who hath given being to the whole frame of sensible and intelligible creatures, and governs them according to their several natures, by an unconceivable wisdom; who fills the heavens with the glory of his majesty, and the earth with the influences of his goodness.

It is a folly inexcusable to renounce, in this case, all appeal to universal consent, and the joint assurances of the creatures.

Reason I. ’Tis a folly to deny or doubt of that which hath been the acknowledged sentiment of all nations, in all places and ages. There is no nation but hath owned some kind of religion, and, therefore, no nation but hath consented in the notion of a Supreme Creator and Governor.

1. This hath been universal. 2. It hath been constant and uninterrupted. 3. Natural and innate.

First, It hath been universally assented to by the judgments and practices of all nations in the world.

1. No nation hath been exempt from it. All histories of former and latter ages have not produced any one nation but fell under the force of this truth. Though they have differed in their religions, they have agreed in this truth; here both heathen, Turk, Jew, and Christian, centre without any contention. No quarrel was ever commenced upon this score; though about other opinions wars have been sharp, and enmities irreconcilable. The notion of the existence of a Deity was the same in all, Indians as well as Britons, Americans as well as Jews. It hath not been an opinion peculiar to this or that people, to this or that sect of philosophers; but hath been as universal as the reason whereby men are differenced from other creatures, so that some have rather defined man by animal religiosum , than animal rationale . ’Tis so twisted with reason that a man cannot be accounted rational, unless he own an object of religion; therefore he that understands not this, renounceth his humanity when he renounceth a Divinity. No instance can be given of any one people in the world that disclaimed it. It hath been owned by the wise and ignorant, by the learned and stupid, by those who had no other guide but the dimmest light of nature, as well as those whose candles were snuffed by a more polite education, and that without any solemn debate and contention. Though some philosophers have been known to change their opinions in the concerns of nature, yet none can be proved to have absolutely changed their opinion concerning the being of a God. One died for asserting one God; none, in the former ages upon record, hath died for asserting no God. Go to the utmost bounds of America, you may find people without some broken pieces of the law of nature, but not without this signature and stamp upon them, though they wanted commerce with other nations, except as savage as themselves, in whom the light of nature was as it were sunk into the socket, who are but one remove from brutes, who clothe not their bodies, cover not their shame, yet were they as soon known to own a God, as they were known to be a people. They were possessed with the notion of a Supreme Being, the author of the world; had an object of religious adoration; put up prayers to the deity they owned for the good things they wanted, and the diverting the evils they feared. No people so untamed where absolute perfect atheism had gained a footing. No one nation of the world known in the time of the Romans that were without their ceremonies, whereby they signified their devotion to a deity. They had their places of worship, where they made their vows, presented their prayers, offered their sacrifices, and implored the assistance of what they thought to be a god; and in their distresses run immediately, without any deliberation, to their gods: so that the notion of a deity was as inward and settled in them as their own souls, and, indeed, runs in the blood of mankind. The distempers of the understanding cannot utterly deface it; you shall scarce find the most distracted bedlam, in his raving fits, to deny a God, though he may blaspheme, and fancy himself one.

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.” 20They 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.