Does God exist?

There is no elaborate argument in proof of the existence of God. The Holy Ghost could not enter upon anything of the kind. God reveals Himself. He makes Himself known by His works. "The heavens declare the glory of God; and the firmament showeth His handiwork." ... None but an infidel or an atheist would seek an argument in proof of the Being of One who, by the word of His mouth, called worlds into existence, and declared Himself the All wise, the Almighty, and the everlasting God.

I know you would be quite sure, that a watch was made by a watch-maker, and I wanted you to be equally sure, that the world was made by a World-Maker. Wonderful as a watch is, it is a simple little affair, compared to the big world, in which you live. Who made the mighty mountains, the rolling plains, the vast seas, the beautiful land? The answer is, God, the great almighty Creator-God.

"The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His ETERNAL POWER AND GODHEAD."

The idea of God is distasteful to the natural mind. "God" implies authority, and we all know that restraint is irksome; but, further, when "God" means holiness, and the judgment of evil, and the disallowance of that which we naturally like, then we do our utmost to banish from our minds, if possible, the existence of any such God at all.

"The fool has said in his heart, 'No God!'" (Ps. 14:1). Such a saying may not have reached the lips — may not have taken verbal form; but, in unspoken heart-language, the utterance is made, "No God!" ... The wish that there should be no God — none to exercise full authority over us, or restrain our wills, or condemn our sins, or call us into judgment; none, in short, to whom we should be thus responsible — is latent in every human bosom. Sin has produced that wish; and how easy to advance from the idea to the belief, from the wish to the word, "No God"!

They at least had the witness of creation, which testified to the eternal power and Godhead of the Creator and makes them to be without excuse.

Those peoples that are now heathen once knew God. Man's course has not been from polytheism to monotheism, as some dreamers would have us imagine, but the other way round. They have sunk out of light into the darkness. Once "they knew God" (v. 21) but the fact is, "they did not like to retain God in their knowledge" (v. 28).

Creation and things visible are data, and from them man may conclude that there is a God — indeed, should do so, should own "His eternal power and Godhead," but, even in so doing, he would but conclude mentally that God is. His data are only external facts presenting themselves to the senses. There would not yet be any inward knowledge of God, any certainty.

It is not, therefore, reason that responds to revelation, but faith. God makes Himself known to faith. ... Faith is not unreasonable, but it transcends reason. It dwells in a region far outside that of reason or science. It has to do with God in His proper sphere.

He was satisfied that his work was unanswerable by reason, but the thought struck him that, while he had satisfactorily silenced the feeble voice of reason, he had not touched that of faith. ... He was honest. He said to himself that if God reveals Himself, not to reason, but to faith, the only thing for him was to ask God graciously to do so. On bended knee he sought that favour, and an abundant answer was the kind result.

I would not give you any thanks, if you could fill this room with evidences of the truth of Christianity. It is only unbelief that looks for external buttresses, and evidences of Christianity. I do not want them. I want nothing but the revelation of God in His own Word. ... Here are God's own Word, God's own Son, and God's own Spirit! What more do you want?

This humbling of Christ by Himself is divine love, and in exercise — we know God by it. It is Himself in activity, yet in giving Himself up in this unspeakable way. In the Father God remains in essential Godhead; in the Son, one with Him in the exercise of it: coming down to serve, the Object in which we know God and see the Father.