will reward, or how he will reward the seekers of him; and therefore cannot act towards him as an object of faith. Would any man seek God merely because he is, or love him because he is, if he did not know that he should be acceptable to him? The bare existence of a thing is not the ground of affection to it, but those qualities of it and our interest in it, which render it amiable and delightful. How can men, whose consciences fly in their faces, seek God or love him, without this knowledge that he is a rewarder? Nature doth not show any way to a sinner, how to reconcile God’s provoked justice with his tenderness. The faith the apostle speaks of here is a faith that eyes the reward as an encouragement, and the will of God as the rule of its acting; he doth not speak simply of the existence of God. I have spoken the more of this place, because the Socinians[17] use 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 {a29} 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]