FROM WHAT DOES IT APPEAR THAT THERE IS A GOD?
That there is a God, is proven by many arguments common both to philosophy and theology. These arguments we shall present in the following order:
6. The rewards of the righteous and punishments of the wicked as the deluge, the destruction of Sodom by fire, the overthrow of Pharaoh in the Red Sea, the downfall of flourishing kingdoms, etc., are evidences of the existence of a God; for these judgments, which are inflicted upon wicked men and nations, testify that there must be some universal and omnipotent Judge of the world.
15 The nations have sunk down in the pit which they have made;
In the net which they hid, their own foot has been caught.
16 The Lord has made Himself known;
He has executed judgment.
In the work of his own hands the wicked is snared. Psalm 9:15, 16
10 The righteous will rejoice when he sees the vengeance;
He will wash his feet in the blood of the wicked.
11 And men will say, “Surely there is a reward for the righteous;
Surely there is a God who judges on earth!” Psalm 58:10, 11
7. A civil compact or commonwealth, governed wisely by just and wholesome laws, could not possibly be exhibited to men, except by some intelligent being approving of this order; and as devils and wicked men generally hate and oppose this order, it must of necessity be God who has hitherto preserved it. “By me kings reign and princes decree justice.” (Proverbs 8:15)
9. The prediction of future events which could have been foreknown neither by human sagacity, nor by natural causes or signs, as the prophecies which had respect to the deluge, to the posterity of Abraham, the coming of the Messiah, etc., are of necessity known only by being revealed by Him who has both men and the nature of things so completely in His power, that without His will nothing can be done. He is truly God, who can thus foretell what is to come to pass. “Show the things that are to come hereafter, that we may know that you are gods.” (Isaiah 41:23)
10. The end and use of things generally are not by mere chance, nor from a being destitute of reason, but proceed from a cause that is wise and omnipotent, which is God. All things now are wisely adapted and ordained to their own peculiar and certain ends.
11. The order of cause and effect is finite, nor can it come to pass that the chain or course of efficient causes can be of infinite extent. There must, therefore, be some first cause which either mediately or immediately produces and moves the rest, and on which all other causes depend; for in every order that is finite there is something that is first and before every thing else.
Zacharias Ursinus, Commentary On The Heidelberg Catechism, pp. 122, 123