there is some superior understanding and nature which so acts them. That which acts for an end unknown to itself, depends upon some overruling wisdom that knows that end. Who should direct them in all those ends, but He that bestowed a being upon them for those ends; who knows what is convenient for their life, security and propagation of their natures?97 An exact knowledge is necessary both of what is agreeable to them, and the means whereby they must attain it, which, since it is not inherent in them, is in that wise God, who puts those instincts into them, and governs them in the exercise of them to such ends. Any man that sees a dart flung, knows it cannot hit the mark without the skill and strength of an archer; or he that sees the hand of a dial pointing to the hours successively, knows that the dial is ignorant of its own end, and is disposed and directed in that motion by another. All creatures ignorant of their own natures, could not universally in the whole kind, and in every climate and country, without any difference in the whole world, tend to a certain end, if some overruling wisdom did not preside over the world and guide them: and if the creatures have a Conductor, they have a Creator; all things are “turned round about by his counsel, that they may do whatsoever he commands them, upon the face of the world in the earth.”98 So that in this respect the folly of atheism appears. Without the owning a God, no account can be given of those actions of creatures, that are an imitation of reason. To say the bees, &c. are rational, is to equal them to man: nay, make them his superiors, since they do more by nature than the wisest man can do by art: it is their own counsel whereby they act, or another’s; if it be their own, they are reasonable creatures; if by another’s, it is not mere nature that is necessary; then other creatures would not be without the same skill, there would be no difference among them. If nature be restrained by another, it hath a superior; if not, it is a free agent; it is an understanding Being that directs them; and then it is something superior to all creatures in the world; and by this, therefore, we may ascend to the acknowledgment of the necessity of a God.
Fourthly. Add to the production and order of the world and the creatures acting for their end, the preservation of them. Nothing can depend upon itself in its preservation, no more than it could in its being. If the order of the world was not fixed by itself, the preservation of that order cannot be continued by itself. Though the matter of the world after creation cannot return to that nothing whence it was fetched, without the power of God that made it, (because the same power is as requisite to reduce a thing to nothing as to raise a thing from nothing), yet without the actual exerting of a power that made the creatures, they would fall into confusion. Those contesting qualities which are in every part of it, could not have preserved, but would have consumed, and extinguished one another, and reduced the world to that confused chaos, wherein it was before the Spirit moved upon the waters: as contrary parts could not have met together in one form, unless there had been one that had conjoined them; so they could not have kept together after their conjunction unless the same hand had preserved them. Natural contrarieties cannot be reconciled. It is as great power to keep discords knit, as at first to link them. Who would doubt but that an army made up of several nations and humors, would fall into a civil war and sheathe their swords in one another’s bowels, if they were not under the management of some wise general; or a ship dash against the rocks without the skill of a pilot? As the body hath neither life nor motion without the active presence of the soul, which distributes to every part the virtue of acting, sets every one in the exercise of its proper function, and resides in every part; so there is some powerful cause which doth the like in the world, that rules and tempers it.99 There is need of the same power and action to preserve a thing, as there was at first to make it. When we consider that we are preserved, and know that we could not preserve ourselves, we must necessarily run to some first cause which doth preserve us. All works of art depend upon nature, and are preserved while they are kept by the force of nature, as a statue depends upon the matter whereof it is made, whether stone or brass; this nature, therefore, must have some superior by whose influx it is preserved. Since, therefore, we see a stable order in the things of the world, that they conspire together for the good and beauty of the universe; that they depend upon one another; there must be some principle upon which they do depend; something to which the first link of the chain is fastened, which himself depends upon no superior, but wholly rests in his own essence and being. It is the title of God to be the “Preserver of man and beast.”100 The Psalmist elegantly describeth it, (Psalm civ. 24, &c.) “The earth is full of his riches: all wait upon him, that he may give them their meat in due season. When he opens his hand, he fills them with good; when he hides his face they are troubled; if he take away their breath, they die, and return to dust. He sends forth his Spirit, and they are created, and renews the face of the earth. The glory of the Lord shall endure forever; and the Lord shall rejoice in his works.” Upon the consideration of all which, the Psalmist (ver. 34) takes a pleasure in the meditation of God as the cause and manager of all those things; which issues into a joy in God, and a praising of him. And why should not the consideration of the power and wisdom of God in the creatures produce the same effect in the hearts of us, if he be our God? Or, as some render it, “My meditation shall be sweet,” or acceptable to him, whereby I find matter of praise in the things of the world, and offer it to the Creator of it.
Reason III. It is a folly to deny that which a man’s own nature witnesseth to him. The whole frame of bodies and souls bears the impress of the infinite power and wisdom of the Creator: a body framed with an admirable architecture, a soul endowed with understanding, will, judgment, memory, imagination. Man is the epitome of the world, contains in himself the substance of all natures, and the fulness of the whole universe; not only in regard of the universalness of his knowledge, whereby he comprehends the reasons of many things; but as all the perfections of the several natures of the world are gathered and united in man, for the perfection of his own, in a smaller volume. In his soul he partakes of heaven; in his body of the earth. There is the life of plants, the sense of beasts, and the intellectual nature of angels. “The Lord breathed into his nostril the breath of life, and man,”101 &c.:חיים, of lives. Not one sort of lives, but several; not only an animal, but a rational life; a soul of a nobler extract and nature, than what was given to other creatures. So that we need not step out of doors, or cast our eyes any further than ourselves, to behold a God. He shines in the capacity of our souls, and the vigor of our members. We must fly from ourselves, and be stripped of our own humanity, before we can put off the notion of a Deity. He that is ignorant of the existence of God, must be possessed of so much folly, as to be ignorant of his own make and frame.
1. In the parts whereof he doth consist, body and soul.
First, Take a prospect of the body. The Psalmist counts it a matter of praise and admiration (Psalm cxxxix. 15, 16): “I will praise thee, for I am fearfully and wonderfully made. When I was made in secret, and curiously wrought in the lowest parts of the earth, in thy book all my members were written.” The scheme of man and every member was drawn in his book. All the sinews, veins, arteries, bones, like a piece of embroidery or tapestry, were wrought by God, as it were, with deliberation; like an artificer, that draws out the model of what he is to do in writing, and sets it before him when he begins his work. And, indeed, the fabric of man’s body, as well as his soul, is an argument for a Divinity. The artificial structure of it, the elegancy of every part, the proper situation of them, their proportion one to another, the fitness for their several functions, drew from Galen102 (a heathen, and one that had no raised sentiments of a Deity) a confession of the admirable wisdom and power of the Creator, and that none but God could frame it.
1. In the order, fitness, and usefulness of every part. The whole model of the body is grounded upon reason. Every member hath its exact proportion, distinct office, regular motion. Every part hath a particular comeliness, and convenient temperament bestowed upon it, according to its place in the body. The heart is hot, to enliven the whole; the eye clear, to take in objects to present them to the soul. Every member is presented for its peculiar service and action. Some are for sense, some for motion, some for preparing, and others for dispensing nourishment to the several parts: they mutually depend upon and serve one another. What small strings fasten the particular members together, “as the earth, that hangs upon nothing!”103 Take but one part away, and you either destroy the whole, or stamp upon it some mark of deformity. All are knit together by an admirable symmetry; all orderly perform
