object; but he hath no such authority over his conscience: he cannot limit it, or cause it to cease from acting and reflecting; and therefore, both that, and the law about which it acts, are settled by some Supreme Authority in the mind of man, and this is God.
Fourthly. The evidence of a God results from the vastness of desires in man, and the real dissatisfaction he hath in everything below himself. Man hath a boundless appetite after some sovereign good; as his understanding is more capacious than anything below, so is his appetite larger. This affection of desire exceeds all other affections. Love is determined to something known; fear, to something apprehended: but desires approach nearer to infiniteness, and pursue, not only what we know, or what we have a glimpse of, but what we find wanting in what we already enjoy. That which the desire of man is most naturally carried after is bonum; some fully satisfying good. We desire knowledge by the sole impulse of reason, but we desire good before the excitement of reason; and the desire is always after good, but not always after knowledge. Now the soul of man finds an imperfection in everything here, and cannot scrape up a perfect satisfaction and felicity. In the highest fruitions of worldly things it is still pursuing something else, which speaks a defect in what it already hath. The world may afford a felicity for our dust, the body, but not for the inhabitant in it; it is too mean for that. Is there any one soul among the sons of men, that can upon a due inquiry say it was at rest and wanted no more, that hath not sometimes had desires after an immaterial good? The soul “follows hard after” such a thing, and hath frequent looks after it (Ps. lxiii. 8). Man desires a stable good, but no sublunary thing is so; and he that doth not desire such a good, wants the rational nature of a man. This is as natural as understanding, will, and conscience. Whence should the soul of man have those desires? how came it to understand that something is still wanting to make its nature more perfect, if there were not in it some notion of a more perfect being which can give it rest? Can such a capacity be supposed to be in it without something in being able to satisfy it? if so, the noblest creature in the world is miserablest, and in a worse condition than any other. Other creatures obtain their ultimate desires, “they are filled with good,” (Ps. civ. 28): and shall man only have a vast desire without any possibility of enjoyment? Nothing in man is in vain; he hath objects for his affections, as well as affections for objects; every member of his body hath its end, and doth attain it; every affection of his soul hath an object, and that in this world; and shall there be none for his desire, which comes nearest to infinite of any affection planted in him? This boundless desire had not its original from man himself; nothing would render itself restless; something above the bounds of this world implanted those desires after a higher good, and made him restless in everything else. And since the soul can only rest in that which is infinite, there is something infinite for it to rest in; since nothing in the world, though a man had the whole, can give it a satisfaction, there is something above the world only capable to do it, otherwise the soul would be always without it, and be more in vain than any other creature. There is, therefore, some infinite being that can only give a contentment to the soul, and this is God. And that goodness which implanted such desires in the soul, would not do it to no purpose, and mock it in giving it an infinite desire of satisfaction, without intending it the pleasure of enjoyment, if it doth not by its own folly deprive itself of it. The felicity of human nature must needs exceed that which is allotted to other creatures.
Reason IV. As it is a folly to deny that which all nations in the world have consented to, which the frame of the world evidenceth, which man in his body, soul, operations of conscience, witnesseth to; so it is a folly to deny the being of God, which is witnessed unto by extraordinary occurrences in the world.
1. In extraordinary judgments. When a just revenge follows abominable crimes, especially when the judgment is suited to the sin by a strange concatenation and succession of providences, methodized to bring such a particular punishment; when the sin of a nation or person is made legible in the inflicted judgment, which testifies that it cannot be a casual thing. The Scripture gives us an account of the necessity of such judgments, to keep up the reverential thoughts of God in the world (Ps. ix. 16): “The Lord is known by the judgment which he executes; the wicked is snared in the work of his own hand:” and jealousy is the name of God, (Exod. xxxiv. 14), “Whose name is jealous.” He is distinguished from false gods by the judgments which he sends, as men are by their names. Extraordinary prodigies in many nations have been the heralds of extraordinary judgments, and presages of the particular judgments which afterwards they have felt, of which the Roman histories, and others, are full. That there are such things is undeniable, and that the events have been answerable to the threatening, unless we will throw away all human testimonies, and count all the histories of the world forgeries. Such things are evidences of some invisible power which orders those affairs. And if there be invisible powers, there is also an efficacious cause which moves them; a government certainly there is among them, as well as in the world, and then we must come to some supreme governor which presides over them. Judgments upon notorious offenders have been evident in all ages; the Scripture gives many instances. I shall only mention that of Herod Agrippa, which Josephus mentions.115 He receives the flattering applause of the people, and thought himself a God; but by the sudden stroke upon him, was forced by his torture to confess another. “I am God,” saith he, “in your account, but a higher calls me away; the will of the heavenly Deity is to be endured.” The angel of the Lord smote him. The judgment here was suited to the sin; he that would be a god, is eaten up of worms, the vilest creatures. Tully Hostilius, a Roman king, who counted it the most unroyal thing to be religious, or own any other God but his sword, was consumed himself, and his whole house, by lightning from heaven. Many things are unaccountable unless we have recourse to God. The strange revelations of murderers, that have most secretly committed their crimes; the making good some dreadful imprecations, which some wretches have used to confirm a lie, and immediately have been struck with that judgment they wished; the raising often unexpected persons to be instruments of vengeance on a sinful and perfidious nation; the overturning the deepest and surest counsels of men, when they have had a successful progress, and come to the very point of execution; the whole design of men’s preservation hath been beaten in pieces by some unforeseen circumstance, so that judgments have broken in upon them without control, and all their subtleties been outwitted; the strange crossing of some in their estates, though the most wise, industrious, and frugal persons, and that by strange and unexpected ways; and it is observable how often everything contributes to carry on a judgment intended, as if they rationally designed it: all those loudly proclaim a God in the world; if there were no God, there would be no sin; if no sin, there would be no punishment.
2. In miracles. The course of nature is uniform; and when it is put out of its course, it must be by some superior power invisible to the world; and by whatsoever invisible instruments they are wrought, the efficacy of them must depend upon some first cause above nature. (Psalm lxxii. 18): “Blessed be the Lord God of Israel, who only doeth wondrous things,” by himself and his sole power. That which cannot be the result of a natural cause, must be the result of something supernatural: what is beyond the reach of nature, is the effect of a power superior to nature; for it is quite against the order of nature, and is the elevation of something to such a pitch, which all nature could not advance it to. Nature cannot go beyond its own limits; if it be determined by another, as hath been formerly proved, it cannot lift itself above itself, without that power that so determined it. Natural agents act necessarily; the sun doth necessarily shine, fire doth necessarily burn: that cannot be the result of nature, which is above the ability of nature; that cannot be the work of nature which is against the order of nature; nature cannot do anything against itself, or invert its own course. We must own that such things have been, or we must accuse all the records of former ages to be a pack of lies; which whosoever doth, destroys the greatest and best part of human knowledge. The miracles mentioned in the Scripture, wrought by our Saviour, are acknowledged by the heathen, by the Jews at this day, though his greatest enemies. There is no dispute whether such things were wrought, “the dead raised,” the “blind restored to sight.” The heathens have acknowledged the miraculous eclipse of the sun at the passion of Christ, quite against the rule of nature, the moon being then in opposition to the sun; the propagation of Christianity contrary to the methods whereby other religions have been propagated, that in a few years the nations of the world should be sprinkled with this doctrine, and give in a greater
