The Second Is of Enoch: In These Words; By Faith Enoch Was Translated, That He Should Not See Death, Neither Was He Found, for God Took Him Away: For, Before He Was Translated, He Was Reported of That He Had Pleased God, etc.

The second example of faith, is taken also out of the old world, before the flood; and it is of Enoch the seventh from Adam: to whom, strange and miraculous things befell, by reason of his faith.

Let the meaning of the words be first examined.

By Faith.

That is, by his confidence in the Messiah or his saving faith, he was taken away.

Taken away:

That is, from earth to heaven, not by an ordinary work, but miraculously; as is evident by the next words, That he should not see death.

That is, that he should not feel death, nor any dissolution of soul and body: and therefore his taking away was miraculous. For, to be taken away by death is an ordinary work: but to be taken away, and yet not die, that is miraculous and extraordinary: and such was Enochs.

So then the substance of these words is thus much; Enoch having this grace from God, to believe steadfastly in the Messiah to come, was likewise honored with this high prerogative, To be taken into heaven, without tasting of death, and further was taken away to the end that he might not die. Thus we have the meaning.

Now concerning this translation of Enochs: there are two opinions.

Some think he was translated in soul only, and not in body: and they say he died in the translation, so as his soul only was taken up into heaven, and his body slept in the earth. Though this appears false at the first sight, yet let us see their reasons, and what they can say for themselves.

Their first reason is this; No mortal body unglorified can enter into heaven: but there is no mention of his glorification: therefore his body could not come in heaven.

Answer. It is certain it was glorified ere it came in heaven. If they reply, it is not mentioned: I answer it follows not, that therefore it was not: for every circumstance of every action is not mentioned. For, many circumstances of actions must necessarily be supposed, and such a one was this. Again, the glorification of his body is here plainly enough implied where it is said he was translated, that he should not see death. Now, if his body saw not death, it was made immortal, which is a special part of glorification.

Their second reason. Christ was the first that ever entered into heaven both in body and soul; and for proof thereof, they bring Saint Paul, where he says, Christ is the first fruits of them that sleep.

Answer. True indeed of them that sleep, that is, of all that die; for Christ entered into heaven both in body and soul, first of all them: but Enoch never died; as the Text here avouches: therefore that place hinders not, but Enoch might be in heaven in his body, before Christ's human flesh ascended thither.

Thirdly, they argue out of Saint John: No man has ascended into heaven, but he that descended; the son of man, which is in heaven. But say they, this son of man is not Enoch, but Christ: therefore none but Christ ascended bodily into heaven.

Answer. That place is not meant of corporal ascending, but of understanding mystical and heavenly things: no man ascends to the full knowledge of heavenly Mysteries, but Christ alone, who descended from heaven from the bosom of his Father.

And thus we see, this opinion has no strength of Argument to rest upon: but we may safely hold (notwithstanding anything that can be said against it) that Enoch was translated both in body and soul. And if any man yet doubt, how he could be taken up in body before he was glorified; We are to know, though he died not, yet his body was changed, as those men shall be, which shall be found alive at the last day.

The second opinion is, that Enoch was taken up in soul and body into Paradise (some say, the heavenly, but the most the earthly Paradise) and there lives in his mortal and corruptible body, and must afore the last day come again in his body with Elijah, and fight against Antichrist: and when by their doctrine they have overcome him, he shall by violence kill them, and so they shall die Martyrs: And this is the general received opinion of the most Papists. But it is a mere conceit, and a dream, and there is no ground for it: but, good argument against it.

For first, as for the Earthly Paradise, it was defaced by the flood; nor do we read that ever man was in it but Adam. And some of their own fables tell us that Seth went to the gates of Paradise, when his father Adam was sick, to get some Physic out of Paradise for his father, but he could not get in: Nor do we find any mention of it afterwards. So that it is likely in all reason, that it was defaced by the universal flood.

And if they mean, he was translated into the Heavenly Paradise; I answer, thither can no unclean thing come: but a mortal body is unclean: and themselves say, he was taken away in his mortal body, and in it shall come again and die. Therefore Enoch having a mortal and unglorified body, cannot be in the highest heavens; into which nothing can enter which is not glorified and made immortal.

If they allege Ecclesiasticus 44.16. Enoch pleased God and was translated into Paradise, etc.

I answer, we need not call in question the authority of the book, nor answer that it is not in the Canon of faith. For the text is corrupted wilfully by some that showed themselves in the Latin too bold with the text, both there and elsewhere: for in the Greek original, there is no such matter as Paradise, but the words are these: Enoch pleased God, and was translated for an example of repentance to the generations. And thus we see, this opinion is every way erroneous, and has no shadow of reason in it, nor for it.

Seeing therefore both these opinions are to be refused, let us in few words set down the true and Orthodox judgment of the Church, out of the Scriptures in the old and new testament. And it is this: That this holy man, by Gods special favor to him, was assumed into heaven both body and soul; his soul being perfectly sanctified, and his body glorified in the instant of his translation: and there he remains in glory, expecting the general resurrection, and the full glorification of all Gods elect.

Out of this translation of Enoch, we may learn:

First, that there is a life everlasting prepared of God for his children, wherein they shall live for ever both in soul and body; for hereof has God given us most evident testimonies, both here in Enoch, and afterward in Elijah: Elijah a Jew, Enoch none: Enoch in the first world, Elijah in the second: Enoch before the flood, Elijah after: Enoch uncircumcised, Elijah circumcised: Enoch married, Elijah unmarried: and both were assumed into heaven in soul and body, and are there to this day, and tarry for us till the end of the world; assuring us that our souls live for ever: and that our bodies, though they die, shall rise again to life. Here therefore we have a notable ground for that last (but not the least) article of our faith, where we profess to believe life everlasting.

Secondly, in this example we learn, that God is not tied to the order of Nature. The order which God established and set down concerning all men after Adam's fall is this: Dust thou art, and to dust shalt thou return. By virtue of this decree, all men are to die, as sure as they once live; and when that time appointed by God is come, all the world cannot save one man, but accordingly die he must. But here notwithstanding we see, God that tied man to this order, is not tied himself. Enoch and Elijah are exempted, they die not, their bodies never turned to dust; such is the power of God over the order of Nature, in all natural actions.

Thirdly, whereas the Papists hold, that all the Fathers who died before Christ, were in Limbus (a place out of heaven) and came not in heaven till Christ fetched them thence, and carried them with him at his ascension; Here we learn it is most false and forged. For here we see, Enoch, and afterwards Elijah were in heaven both in body and soul, many hundred years before Christ's Incarnation: whereby (as also by many other evidences that might be brought) it is apparent, that Limbus Patrum is nothing but a device of that heretical Church of Rome.

Hitherto has the holy Ghost avouched the translation of Enoch. Now he proves substantially, that he was taken away.

Neither was he found, for God had taken him away.

And for his proof, he first lays down his ground: then he thereupon frames his argument, consisting of divers degrees of demonstration.

The ground is, the plain and evident testimony of the old Testament in Genesis; where the words are these: Enoch was not found, or not seen, for God took him away. Against this ground, being the very words of the old Testament, no man can take exception. And here in a word, let us all mark the high and sovereign authority of Gods word, which even the holy Ghost himself vouchsafes to allege for the confirmation of his own words. It had been sufficient that the holy Ghost here affirmed Enoch to be taken away: but we see he proves it out of the old Testament, so also did the Apostles and Christ himself all their doctrine.

Let this teach all men to give due reverence to the holy Scriptures: let teachers allege them; let hearers receive them far above all human testimonies, seeing the holy Ghost himself vouchsafes to confirm his own words, by the authority thereof.

Secondly, having laid this ground, the holy Ghost frames his argument, to prove that Enoch was taken away by faith: and it consists of many degrees of evidence.

For before he was taken away, he was reported of that he had pleased God.

But without faith, it is impossible to please God.

The degrees of the argument are these; 1. God himself took Enoch away. 2. Before he was taken away, he pleased God. 3. But without faith no man can please God.

Therefore Enoch by faith was taken away.

The first degree, That Enoch was taken away, and was not found any more in this world, has been sufficiently spoken of already.

The second degree is, that afore he was taken away, he pleased God: which is not barely affirmed, but it is further added, that he was reported of, or he received testimony, that he pleased God.

Now, this report or testimony is taken out of the story of Genesis, where it is affirmed of Enoch, that he walked with God: which walking with God, is an assured testimony that he pleased God; for (as the Prophet Amos says) Can two walk together unless they be agreed: therefore in as much as Enoch walked with God, it is proof sufficient, that he pleased God: and because he pleased God, therefore God took him away. So that here are two distinct points in this second degree; First, that Enoch pleased God: Secondly, that there is a report or a testimony given of him, that he did please God.

In the first, let us observe three special points of instruction.

First, in that Enoch, before he was taken away, pleased God: let us learn, that whosoever looks to have his soul translated into heaven at his death, and both body and soul at the resurrection; must before hand in this life learn to please God: they must seek to please God, not when the time of the translation is come; but before, as here it is said Enoch did.

If any man demand, How shall I please God? My answer is this; Adam pleased GOD by keeping the Law: but now that is past, that power is lost: we must now please God by direction from the Gospel; namely, by faith in Christ and true repentance, together with a holy life (which must necessarily accompany true faith and repentance) thus God is pleased. And this must we not defer till our death; but do it in our lives: nor can we look to be inheritors of the kingdom of glory as now Enoch is: unless before hand we be in the kingdom of grace, by pleasing God as Enoch did. It is lamentable, to see men not care for salvation till death, and then they begin to please God: but alas, God will not be so pleased. They begin to learn how to please God, when they have so long displeased him, as there is then fear they can never please him: but that man lives and dies with comfort, of whom it may be said as here of Enoch, before he was taken away he pleased God.

Again, whereas he came not in heaven till he pleased God; this discovers the madness of sinful men, who will look for heaven, and yet will leave no sin, but flatter themselves therein. But, let all impenitent men here take knowledge that they come not in heaven till they please God: let them therefore cease pleasing themselves and their corruptions, by living in sin, and learn to please God by a holy life.

And further: In this point mark how nothing brought Henoch to heaven, but his pleasing of God. He was rich, for he was one of the greatest on the earth: he was royally descended, for he was the seventh from Adam in the blessed line: he was learned, for he had the six first Patriarchs to teach him, six such Tutors as never man had: and it is likely he had a comely, strong, and active body. But see, all these brought him not to heaven: no, he pleased God. and was therefore taken away.

Let this teach us not to rest in wealth, beauty, strength, honor, human learning, nor all these put together without the fear of God: for some of them may please yourself, and some may please other men; but God must be pleased before you come in heaven, if you were as good as Henoch. Therefore unto all your outward blessings add this, To please God by faith and repentance. Then as your pleasing of men may make you happy in this world: so your pleasing of God, shall translate you from earth to heaven.

Thus we see, Henoch before he was translated pleased God.

Secondly, as he pleased God, and else could not have been translated; so it is added, he was so reported of, or there was such a testimony of him. That proof or testimony is here concealed; but it is recorded in the story of Genesis, where it is said Henoch walked with God: which, as we heard before, was an assured testimony that God was well pleased with him.

But what is this, he walked with God: how can a man be said to walk with God? The meaning is, That Henoch lived a godly, righteous, and innocent life in this world: for to live in holiness and righteousness, is to walk with God. And further, his heart was possessed of two persuasions or resolutions, which were the inducements drawing him to this holy life:

First, that he was always in God's presence, and that God is always ready to dispose of all things to his good.

Again, that God did see, try, and discern all his words and deeds, yea his cogitations and thoughts, and the whole course of his life. These were the holy resolutions of Henoch, and these made him lead a holy life.

This lesson is worth learning, and this example worthy to be followed of us all: our duty is with Henoch, to walk with God in this life if we purpose to live with God in heaven: and we walk with God by leading holy and unblamable lives, in holiness towards God, and righteousness towards man. But if we think this hard to do, we must labor to be resolved on these grounds: First, that God and his providence is ever present with us, to dispose of us always to his glory, and of all other things to our good.

Secondly, that as we are in God's presence; so God sees us, and all our thoughts, words and works, bargains and dealings, and will judge them all.

When these two persuasions possess our hearts, it cannot be, but we shall live godly, and fear to offend God: for, as a child is dutiful and obedient in his Father's presence; so when a man is persuaded, he is in God's presence, it cannot but make him dutiful. When a man is persuaded that God sees him, he will take heed what he does; and that God hears him, he will temper his tongue; and that God beholds all his dealings in the world, he will take heed how he borrows, lends, buys, or sells, and what he does in all his actions: and the very cause of all carelessness in these and all other duties in the world, is, because men are persuaded God sees them not.

To urge us therefore to this excellent duty; we have, First, God's Commandment: Walk before me and be upright (says God) to Abraham, and in him to all the children of his faith.

Again, we have the examples of God's children, who are renowned for the obedience of this Commandment; Henoch here, after him Abraham, and after him David, who testifies of himself, I will walk before God in the land of the living.

Thirdly, as it is both commanded by precept, and practiced by example: so the proof of it is most comfortable to all that practice it; for it will make them prosper in all they go about. For, as he that is always in the King's presence and company, cannot but be in his favor, and therefore cannot but succeed well in all his affairs: so he that walks with God, cannot but prosper in whatsoever he sets his heart and hand unto. Blessed Abraham found this most true, when he assured his servant whom he sent to provide Isaac a wife, in a long, and doubtful, and dangerous journey; The Lord, before whom I walk, will send his Angel with you, and prosper your journey: and even so may every child of God say with confidence: The Lord, before whom I walk, will send his Angel with me, and prosper me in my proceedings.

Fourthly, this walking with God is a good means to make a man bear the cross with patience: For if he be persuaded that God sees how wrongfully he is persecuted or oppressed, and that God's providence is always present, so as no affliction can come unto him, but by his appointment: and again, that his providence disposes of all things to his good, how can he but receive with patience that portion of afflictions which God shall lay upon him? For as he that walks with the King, who dare offer him wrong? so he that walks with God, what evil can touch him? This is Joseph's argument to his brethren, when they were discomforted, and feared he would punish them after their Father's death: Fear not (says he) for am not I under God? as though he had said, Do not I walk in God's presence? and acknowledge myself under his power? and that God, when you thought evil against me, disposed it to good: where the ground of Joseph's reason is, that he walking with God, his affliction turned to his good.

Lastly, this is a means to bring a man to make conscience of all sin, in thought, word, and deed, and in all his dealings, when he persuades himself to walk in the presence of God.

When Joseph was allured to sin by his Mistress, his answer was, How shall I commit this great wickedness, and so sin against God? The bridle that restrained him, was the fear of that God in whose presence he walked: And because he walked with God, he would not walk with her in her wicked way: and because he kept a holy company with God, therefore he would not keep her company, nor be allured by her temptations.

So then seeing this way of walking with God, is every way so excellent and so profitable, let us learn it not in judgment and knowledge only, to be able to talk of it (which is soon learned): but in conscience and practice (as dutiful children do before their parents, so) let us in a heavenly awe and a child-like reverence walk before God, laboring for a true persuasion of his presence and providence, to be always over us and our whole lives. The want hereof is the cause of all sin: And if we do thus walk with God, and so please him, as Henoch here did, then shall we be sure (though not after the same manner that Henoch was, yet) in soul first, and afterwards in soul and body both, to be translated into eternal life. But if we will not walk this way with Henoch in this life, let us never look to live in heaven with him; but assure ourselves, that as the way of holiness is the way to glory, so the way of wickedness is the way to eternal perdition. And thus much of the second degree.

But without faith it is impossible to please God.

These words contain the third degree, or the third part of the reason. And this degree consists of a general Maxim or Canon of Divinity: and the holy Ghost first lays it down; and then, because it is one of the weightiest principles in religion, he proves it substantially, in the words following. In the Canon itself let us first examine the meaning, and then unfold the manifold use of it.

Without faith.

By faith, is meant here the same faith as before: namely, true saving faith in the Messiah. And without this saving faith, It is impossible to please God.

Impossible how? not in regard of the absolute, infinite, and indeterminable power of God, which has no limits, but his own will: but in regard of that order of the causes and means of salvation set down by God in his word: which is this;

1. Man by sin has displeased God.

2. God must be pleased again, else a man cannot be saved.

3. He that will please God, must please him in Christ the Mediator, else he cannot: therefore he that will please God, and be saved, must needs believe in Christ. And thus by this order it is impossible. We deny not, but in regard of God's absolute power, he could save a man without faith; as he can lighten the world without the sun. But as (if he keep that order of nature, which his own wisdom has appointed) it is impossible to give light to the world without the sun: so (if he keep that order for salvation, which his own Justice has appointed) it is impossible to please God without faith in Christ. So then the meaning is laid down: and now appears the strength and force of the holy Ghost's argument;

He, that will be saved and come to heaven, must first please God: But without faith it is impossible to please God. Therefore without faith no man can be saved nor come in heaven: and by consequent, therefore Henoch being taken into heaven, must needs be taken away by faith.

Now the use of this Canon, rightly understood, is manifold and of great profit.

First, here we learn that faith is simply and absolutely necessary to salvation, and most necessary of all other gifts and graces of God whatsoever. And though many be required, yet amongst all holy graces this is the principal, and more necessary in some respects, than any other. For howsoever hope, and love, and zeal, and many other graces of God are required, to make the state of a Christian complete; and though they all have their several commendations in the word: Yet, of none of them all is it said in the whole Scripture, as it is here said of faith, that without it, it is impossible to please God: And no marvel, for it is the root and ground of all other graces, and gives them their life and being: for therefore does a man fear God, therefore does he love God, therefore is he zealous for God's glory, because he believes that God loves him in Christ the redeemer.

Now then if faith be thus necessary, then it follows that those that live in ignorance, and so have no sound faith, but a foolish presumption, are in a miserable case: for however they may flatter themselves with conceits of their devotions, and good meanings, and good intents; it is faith, with which they must please God, and nothing can without it. It stands them therefore in hand to lay off ignorance and presumption, and labor for a sound and saving faith, and that will bring them to the favor of God.

And again, as for such as have received grace to believe, seeing faith is of such necessity, and that they having faith must needs have knowledge, they therefore must look and examine by their knowledge, whether their faith be a sound faith or no: for herein many that have knowledge deceive themselves, and think they have true faith when they have not. Now if any man would know whether his faith be sound, and saving, or no; It is known by this. If it purify the heart: for so saith Saint Peter, That God by faith did purify the hearts of the profane and filthy Gentiles. If then thy faith do not purify thy heart, and cleanse thy life, and cause thee to abound in good works, it is no sound nor saving faith, it is but a general faith, it is but an historical knowledge, and cannot save the soul: he therefore that, upon examination of his heart and life, findeth his faith to be such, let him not content himself, but turn his general faith into a saving faith, which in this world will purify his heart, and at the last day will save his soul. And this must every man the rather do, because what knowledge, or what other gifts of God soever any man hath, without faith in Christ all are nothing: for it is faith that seasons them all, and makes both them and the person himself to please God.

Secondly, if it be impossible without faith to please God, then here we see the fond and foolish hypocrisy of the world, who will please God by other means: some think if they be glorious in the world, either for their wealth, or their wit, or their honor, or their authority, or their learning, they presently bring themselves into a fool's Paradise; and because the world makes account of them, and they please themselves, therefore they think it certain, they must needs please God. But alas, though all the world admire them, and they be never so far in love with themselves, He that sits in heaven, laugheth them to scorn. For, not all the pomp and glory, nor all the millions and mountains of gold in the world, can please the Lord for one of the least of their many thousand sins, wherewith they have provoked him. Let these men ask Nebuchadnezzar if his pompous pride: or Ahithophel if his active head, and crafty wit: or Absalom if his golden locks: or Jezebel if her painted face and courtly attire: or Nabal if his flocks of sheep: or the Philosophers, if their natural learning: if all of these, or any of these did ever please God: Nay alas, they all have found and felt, that without faith it is impossible to please God.

Thirdly, it is the opinion not of the Turk alone in his Alcoran, but of many other as ill, that every man shall be saved by his own religion, if he be devout therein; be he Turk, Jew, or Christian, Papist or Protestant. But this is a ground and rule of Atheism, and appears here to be most false; for, no salvation without pleasing of God, and without faith it is impossible to please God: therefore no religion can save a man, but that which teaches a man rightly to believe in Christ, and consequently to please God. But every religion teaches not to believe in Christ, some not at all; and some not aright, and therefore it is impossible for such a religion to save a man. Again, be a man what he can be, unless he be within the covenant of grace, he cannot be saved: But he cannot be within the covenant, but by faith: therefore no man can be saved by any means, but by true faith; nor in any religion, but that which teaches true faith.

Here therefore not only Turks and Jews are excluded: but this also shows many Papists, and many carnal Gospellers in our Church, how short they come of that religion which must save their souls. For this is the conceit of the most men, that if they do some good works, which carry a fair show to the world, as liberality to learning, or charity to the poor; straight they think they have leave to live as they list, and God is bound to forgive their sins, and to give them heaven: and this they imagine, though they know not what it is to believe in Christ, or to repent of their sins. One of this religion came to the Prophet Micah in his days, and asked him this question (uttering that plainly which all such men think in their hearts) Wherewithall shall I come before the Lord,and bow myself before the high God? shall I come before him with thousands of Rams, and ten thousand rivers of oil? (He makes the question, and would fain make answer himself: nay, he goes further, and offers more) Shall I give my first born for my transgression, and the fruit of my body for the sin of my soul? But the Prophet answers him, showing him his folly, and how little God regards such works without a contrite heart; He hath showed thee O man what is good, and what the Lord requireth of thee: Surely to do justly, to love mercy, to humble thyself, and walk with thy God. Mark how that answer fits this example of Enoch. He pleased God, he walked with God, and was taken away: So, answereth the Prophet, if thou wouldest please thy God, and come to heaven by his favor; never stand upon thousands of Rams, and Rivers of oil, upon thy gay and glorious works: but humble thyself and walk with thy God. No walking with God (saith Micah) no pleasing of God: what is it but all one, as if he had said, Without faith it is impossible to please God? Here then is no disallowance of good works, but of works without faith and true repentance: which though they be never so fair and flourishing; yet is it impossible, that without faith they should please God.

Hereby it is also manifest, that all the virtues of the heathen, and the works of such men as either know not Christ: or, knowing him, acknowledge him not their only Savior: or, acknowledging him, do not truly believe in him with such a faith as purifies their hearts; are nothing else, but as the Fathers called them splendida peccata, gilded and glittering dross, and beautiful deformities. And however this seems harsh, yet it must needs be true; seeing without faith it is impossible to please God.

And here also the vanity of some Popish Writers appears, who presumptuously make some Philosophers Saints: whereas they should first have showed that they believed in Christ; and then we would believe and teach it as willingly as they: but else, if they had had all the learning, and all the moral virtues in the world; this must stand for a truth, Without faith it is impossible to please God.

Lastly, here we learn, that the word of God registered in the holy Scriptures, doth contain in it sufficient direction for all the actions and duties of a man's life: for without faith no man can please God. And if no man, then no man's actions can please God which are not of faith: for whatsoever is not of faith, is sin, Romans, Chapter 14. verse 23.

If therefore men's actions must proceed from faith, then consequently must they have their ground and warrant from the word: for faith and the word are relatives, and the one depends upon the other; No faith, no word to bind: no word, no faith to believe. But all actions that please God, must be done in faith; therefore all actions that please God, have some ground and direction in the word of God, without which word of God there can be no faith. And this is true, not only in holy actions, but even in the common actions of men's lives and lawful callings. This is a principle, which we must firmly believe and receive. And beside this argument here, It is also proved by the evident testimonies of the Holy Ghost. Saint Paul to Timothy; All Scripture is given by inspiration of God, and is profitable to teach, reprove, correct, and instruct in righteousness, that the man of God may be absolute, and made perfect unto all good works. How can the sufficiency of Scripture be more sufficiently in words expressed? Again, Every creature and ordinance of God,is good, etc. For it is sanctified by the word of God and prayer. Now if the Scripture make a Christian perfect in all good works, how can it be, but it gives him sufficient directions for all his works? And if every action be sanctified by the word; how can that be, but the word hath warranty and direction for every action and duty, which may fall out in the course of a Christian life? And upon these grounds we have good reason to be resolved of this truth.

But now if any man ask how this can be, for the Scriptures were written long ago, and the stories are of particular men, nations, and times, and the Commandments are known to be but ten; how then can the Scriptures yield sufficient directions, for every man's particular actions? I answer, the Scripture gives directions for all actions two ways. Either by Rules, or by Examples: Rules are of two sorts, General or particular. Particular rules for particular callings are many: for Kings they must read God's book, and not have many wives, nor gather too much silver and gold: They must be wise and learned: and kiss the Son of God Christ Jesus, and many other: for Ministers they must be apt to teach, watching, sober, not young scholars, and many other: and so consequently the most of the callings that are in the commonwealth, have their particular directions in plain rules.

General rules are first the ten Commandments, which are directions for all sorts and callings of men in all times, what to be done, what not to be done in all actions towards God and men: and besides, in the New Testament there are some few rules which are general directions for all men in all ages: As, Whatsoever you would that men should do to you, do you the same unto them. Again, Whether you eat or drink, or whatsoever you do, do all to the glory of God. Again, Let all things be done to edification, and without offense of thy brother. Again, Let all your works be done in love. Lastly, Let no man seek his own (alone) but every man another's wealth. Now there is no action in the world, nor any duty to be done of a Christian man, be he a public or private person, be it a public or a private action, be it towards God or man; but if he have not a particular direction, yet it falls within the compass of some of these rules: and by the tenor of some of these, he may frame his work in such manner, as shall be pleasing to God, and comfortable to himself.

Secondly, besides rules there are Examples, which are special directions: and they are either of God or good men. Extraordinary examples of God, namely such as he did in extraordinary times, or upon extraordinary occasions, they concern us not: for these he did by the power and prerogative of the Godhead: as, bidding of Abraham sacrifice his son, bidding the Israelites spoil the Egyptians, and such like. But the ordinary works of God's wisdom in his creatures, of his justice towards sinners, of his mercy towards his children, of his care and providence towards all, are excellent rules of direction for us. Hence we have these rules: Be ye holy for I am holy: Be ye merciful as your Father in heaven is merciful, Luke 6.36.

So for the actions of Christ, who was God and man: the miraculous actions of his power, which argued his Godhead, as his walking upon the water, and such like, are no directions for us. Nor again, his actions and works alone as he was Mediator, as his fasting forty days, his passion and his merits, these are no directions for us to do the like: But, as the first give us instruction; So these procure us justification.

But the third sort of his actions done by him as a man, or as a Jew born, they are both our instruction and imitation, and they are good directions for our actions: as, his obedience, his zeal, his patience, his humility, and all other virtues: Concerning all which he saith himself to us, Learn of me,for I am humble and lowly. And again, when he had washed his Apostles' feet, he bade them learn of him to love one another: For (saith he) I have given you example that you should do even as I have done to you. These his examples are rules of direction to all men in the like case.

Now as for the examples of men, as the examples of wicked men are every way to be eschewed, so good men's are to be followed: for, whatsoever is written, is written for our learning, Romans 15:4. And for them we are to know that their examples or actions, contrary to the word, are therefore to be avoided, because they be contrary: as, Noah's drunkenness, Lot's Incest, David's Adultery, and many other his infirmities, and such like. Such as are directly agreeable with the word of God, are to be embraced and received as directions for our lives, not for their own sake, but because they are agreeable to the word. But as for such as are neither commanded nor forbidden; and being done, were neither allowed nor disallowed: these being done by godly men, and such who for their faith were approved of God, and against which no exception can be taken in the word, they be as rules and directions for us in the like cases. Now there is no action that can fall out in the life of a Christian man, for which he has not out of the Scripture either a rule general or particular, or else some example to follow, which is as good as a rule to him. And thus we see how the Scripture affords directions for all our actions. In the demonstration whereof, we have stood the longer, because it is a principle of great moment. The use hereof is double. First, we must therefore in all the actions of our lives and callings, take consultation with the word of God: and for our direction therein, we must search for either general or particular rules, or at least for examples of godly men in like cases. And without the warrant and direction of some of these, we are by no means to enter into anything, or to do any work. If we do, then we cannot clear ourselves from sin in so doing: for we sin, because we please not God in doing that action: we please not God, because we have no faith for the doing of it: we have no faith, because we have no warrant nor ground in the word for it. Therefore whatever a man presumes to do without some warrant in the word for his direction, he sins in so doing.

Secondly, Here Ministers must learn their duty: for if no action can possibly please God, that is done without faith, nor can be done in faith without warrant from the word, then must they be God's mouth to the people, to be able to tell them what is lawful, what is unlawful by the word; that so their people may perform their actions in faith, and consequently please God.

Now having laid down this Rule; because it is a principle of so great moment, the Holy Ghost in the next words proceeds to the proof of it.

For he, that comes to God, must believe that God is, and that he is a rewarder of them that seek him.

These words are a proof of the former rule, and the reason stands thus:

He that comes to God, must needs believe: But He that pleases God, comes to God. Therefore He that pleases God, must needs believe: and so, without faith it is impossible to please God.

He that comes to God

To come to God in the Scriptures, but especially in this Example, is to labor to have fellowship with God in Christ: as is manifest in three places more. In the fourth Chapter, we are bid to go boldly to the throne of grace: and in the seventh, Christ is said to be able perfectly to save them that come to God by him. And in the tenth, we are called to draw near with a true heart in assurance of faith. Out of all which places it appears, that to come to God, is to have fellowship with God by Christ. And the reason why that phrase is so often used to the Hebrews, is, for that many of them having received the profession of Christ, afterward forsook him again, and fell from his religion, and by renouncing Christ, fell away from God. Therefore he exhorts them to take heed lest there be in any of them an evil heart, and unfaithful to depart from the living God, Chapter 3:12. Now, by the contrary, If to renounce Christ be to fall or go away from God; then we may gather, that to come to God, is to cleave to Christ, and to God by Christ. So then the meaning is, He that will have any fellowship with God in Christ, He must believe.

What must He believe? Two things;

1. That God is. 2. That he is a rewarder of them that seek him.

He must first believe that God is.

That is, not so much that there is a God; for that we are taught by the very light of Nature: But that this God, whom in Christ he labors to know, and come near, is the true and only God.

This is a notable point in Christian religion, to believe, that God is God indeed: not a fiction, a shadow, or imaginary God, but God indeed. For it is the scope of the first commandment, that God gave mankind. If any man object, There is no man that knows God, but confesses God to be God, no man was so mad as ever to think otherwise:

I answer, to believe the true God to be God indeed, is a matter of great difficulty. For, though a man by nature think there is a God, yet do we not by nature think the true God to be God. Nay, by nature every man is an Atheist, and denies in his heart the true God to be God, and does impugn the first commandment above all other. And this may truly and safely be affirmed of all men that ever came of Adam (Christ alone excepted) that by nature they are Atheists, and it may be proved thus.

By nature, though we know and believe there is a God, yet the corruption of our nature is such, as we frame and feign him to ourselves to be such a one as we please; for, we deny in our hearts his power, his presence, and his justice. But to take away these three from him, is to deny the true God to be God indeed.

First, men by nature deny God's presence. For men would be ashamed to do many things in the presence of any man, even the basest in the world: which when they are out of men's sights, and yet in God's presence, they commit carelessly and boldly. I speak not of natural actions, which are lawful; and yet in many whereof there is none so great shame, as men naturally refuse to do them before others: But I mean sinful actions, which not for any natural unseemliness, but even for their foulness and ugliness, because they are heinous sins, men would fear to do, if any man were present. Seeing then men fear not, nor shame not to do them, though they be in God's presence; It follows, that therefore they naturally imagine, that God is not present: for, if they were so persuaded, they would not commit them, though they esteemed God no better than a man.

Secondly, men by nature deny God's power, thus: When a man offends a Magistrate by breaking any law which may deserve death, or some great punishment, he is sore afraid; and all his care is, how he may escape his punishing hand. But, let a man offend God never so much, by breaking carelessly all his holy commandments, he never fears at all, nor trembles at the punishment belonging to them. How can this be? but that howsoever he grants there is a God, yet he is not persuaded that God has power to revenge the contempt of his laws, and therefore he never fears nor shrinks at the remembrance of him, nor flies at all from his revenging hand, but plods on in sin without fear.

Thirdly, man by nature denies God's justice: for the justice of God is to wink at sin in no man, but to condemn and punish it, wheresoever he finds it, by inflicting the curses of the law upon it. But man denies this justice; for though he sins against God's law, and his conscience tell him of it; yet he persuades himself, there is no curse nor punishment due for it, at least that he shall escape it: nay though he see never so many before him punished for the same sin, yet (our nature is so blind and so corrupt) he thinks, for all that, it shall not light on him. And it is lamentable, yet most true, that the God of the ignorant men is a mere Idol, a God made all of mercy, and which has no justice in him at all, and their sins they carelessly lay all on Christ, and say God is merciful: and in this conceit they care not how ignorantly, how loosely, how profanely they live; and their hearts never have a reverent and awful thought of the justice of God.

These are the pitiful imaginations, that all men by Nature have of God. All these may be proved by evident Scriptures: The first; in the Psalm, where David brings in the wicked, saying to themselves. God has forgotten, he hides his face,he will not see, he will not regard. The second, by the blasphemy of Rabshakeh, who uttered with his tongue that which all men's hearts think by nature, What God can deliver you out of my hand? The third, Isaiah proves apparently, where he tells us that the wicked say; We have made a covenant with death,and with hell are we at agreement, though a scourge run over and pass through, it shall not come at us.

Thus both Scripture and plain demonstrations prove this to be true, That every man by nature denies God's presence, power, and justice; and therefore is by nature a plain Atheist, not believing that God is God indeed. Now furthermore, there are four sorts of people that put in practice this Atheism.

First, such as are not ashamed to say openly, Is there a God or no? and dare dispute the question, and at last avouch there is none; but that all matters concerning God and his worship, are nothing but devices of politic men, to keep simple men in awe, and to make fools fain: but these themselves are fools of all fools, and the devil devised that impious conceit, to keep them in miserable blindness. There have been such fools in all ages: yet in old time, as David says, These fools did but say in their hearts; But now the fools of these last and rotten ages, are ripe in their folly, and they dare say with their mouths: There is no God. These are Monsters in nature, and devils incarnate, worse than the devil himself, for he in judgment never was an Atheist. These are to be marked, and hated worse than Toads and Adders; and if such a one can be convicted by any lawful evidence, if ever Heretic or Traitor deserved death, such a one deserves ten deaths; as being a Traitor to God, to mankind, and to Nature herself. And though these wretches say there is no God: yet make they a God of themselves, sacrificing all their affections to their pleasure, and their profit.

The second sort are such, as acknowledge and worship a God, but a false God. These have been in all Countries, and in most ages, as Histories do show: some worshipping the sun, some the moon, some stars, some beasts, birds, fishes; some, dead Idols of wood, or stone, or metal. And of this sort and no better are some in these Churches, where the true God is worshipped: for the Apostle says, Covetousness is idolatry; for, if a man's heart be set wholly on riches, then the wedge of gold is his God. And to other, whose affections are all on pleasure, their belly is their God. Let these men hold in judgment as they can, their practice I am sure proclaims Atheism.

The third sort are such as worship the true God, but in a false manner: and of these there are three principal sorts; First, Turks: Secondly, Jews; who hold the true God, but deny the Trinity of persons, and the deity of Christ. Thirdly, the true Papist holds in word one God and the Trinity of persons as we do: but look at their doctrine, and (if their words have any natural meaning) they deny it: for, if the second person be true Christ, then hath he two natures, Godhead and Manhood: but by their feigned Transubstantiation, they quite take away the truth of the Manhood. And again, Christ hath three offices; he is the True King, Priest, and Prophet of his Church: and if he be not so, he is not Christ: But the Papists doctrine in plain words, and necessary consequence denieth them all, as hath been often proved unto their shame, and published to the world: and they never yet to this day could or durst answer it: for if they do, they shall soon either hear of us again, or else we will recant it. But till then, it appears, that their God is by their doctrine not the true God, but an Idol: for, he that denieth the Son, denieth the Father also, as saith Saint John.

The fourth sort of Atheists, are such, as acknowledge and worship the true God, and worship him in true manner, for the outward worship; but in their lives and deeds deny him. And these are not to be sought for in Turkey, or Jewry, or Italy: for all Churches are full of such Protestant Atheists. Italy may have more Atheists in judgment than we: but these hypocrites and Atheists in life, are here also; those tares we have amongst our corn. Of these speaks the Apostle, that they profess to know God, but deny him in their works. Let this seem no wonder, that such men be called Atheists: for, the Apostle saith plainly; He that careth not for his family, is worse than an Infidel. Whereby it appears, a man may be a professor of the Gospel, or a Christian in profession; and an Infidel or Atheist in his practice: and it is certain, let any man profess what he will, if his life be nought, his religion is a false religion in him.

Now then, to shut up this point with the use thereof: If this be true, that there are so many sorts of Atheists, that almost the world is full, and that we are all so by nature: then, first let us see how hard a matter it is to believe in God aright, and if no man come to God, but he that believeth God aright, then we see it is no marvel, though so few come to God. Let us therefore go to God by earnest prayer, to give us his spirit to work true faith in our hearts, and to make us of a true belief. And secondly, seeing men may be Christians in profession, and Atheists in practice; let us all look narrowly to ourselves, and join, with our profession, Conscience and obedience: for else the more we know God, the worse we are. It may please God after to give us better minds; but as yet we are no better than deniers of God: and though we come near God in profession and in his outward service, yet indeed we are far from him, because we want that true faith, which must profess God, not in judgment alone, but in practice; and that will bring us near unto God: for he that cometh to God, must believe that God is. And thus much for the first thing to be believed, by him that will come to God and please him.

The second is, And that He is a rewarder of them that seek him.

It is a notable sentence, and one of the most comfortable in the book of God: and contains the second thing to be believed. The parts are naturally two: 1. How a man doth seek God. 2. How God rewards them that seek him.

For the first: A man truly seeketh God, by doing four actions.

First, a man must forsake himself, go out of himself, and as it were lose himself in his own judgment, when he intends to seek God. If any ask how that may be? I answer; Thus: A man must labor to see his sins fully and distinctly, and in sight thereof be cast down in himself, as a man is, when he seeth his debts: then let him look into himself, and see if he can find in himself any ability to pay those debts, or any means in the world to satisfy God's Justice, and purchase pardon. And if upon due examination he find none at all, no not the least, nor any thing in himself, but an accusing, and raging conscience: Let him then fall out of all love with himself, nay hate and abhor himself and his own baseness: and lastly, let him despair of his own salvation in or from himself: and thus doing, he forsakes himself, denieth himself, and even loses himself. And thus necessarily must he do to himself, that will set his heart to seek the Lord. For, God will be found of none that hope to find help at any hand but his: they therefore that seek God, but will seek themselves too, do justly lose both God and themselves.

Secondly, he that will seek God aright (when he hath lost himself) must hunger in his heart and soul, not after wealth and honours, ease, or pleasures; but after the favor and mercy of God in Christ, for the forgiveness of his sins: and one drop of Christ's blood, to wash away the guilt and stain of his defiled and sinful soul, must be dearer to him than all the pomp and glory of ten worlds. Look how a hungry soul hungers after meat, and a fainty soul thirsteth after drink; so must his soul hunger after God's mercy, and thirst for Christ's blood: and these are necessary. For, as a man that undertakes a long journey, must be provided of meat and drink; so he that undertakes the journey to go seek the Lord, must have this provision for the diet of his poor soul, God's mercies and Christ's merits: and he that seeks, without a soul hungering after these, may seek long and find nothing.

Thirdly, if he will truly seek God, he must not go in every path; but take the true and living way, which Christ hath consecrated by his blood: nor take any guide, but trust to Christ's spirit alone to be his guide: nor make many mediators or messengers to God, but make Christ alone to God the Father. We must therefore go to him, and yield up ourselves to be taught and guided by him, and leave our suit to be preferred by him; we must not look to come to God, by running on pilgrimages to this or that Saints picture, or bones: or to our Lady of Loreto. Many have sought God in these, but who ever found him? Nay, alas thou mayest lodge in her forged tabernacle at Loreto all thy life, and lie in hell for all that when thou art dead; and mayest kiss all the Saints pictures, and bones, and hair, and all their relics in Spain and Italy, and all cannot get thee one sight of God's favorable countenance. Nor again must we look to come to God by our good works, though we are to do them: they are good marks in the way, and good evidences of a right way; but they cannot open heaven, and let thee in. And therefore when thou hast done all thou canst, thou must forsake them all in matter of justification and coming to God. Only thou must go to God by Christ, and cleave to him alone; he is the door, the way, the truth, the life: and certainly never man found God, that sought him not in Christ alone. And when Popish devices and distinctions have done all they can, men will be found liars, and Christ to speak, truth, saying: No man cometh to the Father, but by me.

Lastly, when all these are done, then must thou believe that God is become thy merciful Father in Christ, and is reconciled unto thee in him: for there is no fear, but if thou seek God in Christ, thou shalt find him: and when thou hast done the three former things, thou mayest safely and assuredly believe, that thou hast truly sought God. And after all these, if thou have not firm and lively faith, thou doest not seek God. For, as it is impossible without faith to please God; so is it impossible without faith to find God. Thus if a man lose himself, long after God's mercy, take Christ alone for his guide and mediator, and steadfastly believe his reconciliation with God by Christ, then he seeks God aright: and to this seeking, belongs a reward and blessing. Now then if this be to seek God, here is some light given to a great question, Whether the Church of Rome be a true Church, and their doctrine truly catholic, or erroneous and failing in fundamental points? For answer; Can that be a true Church, which doth not bring her children to seek God? or that, catholic doctrine, which teacheth not her children to seek God, the right way? but sends them into 1000 by-ways? Surely if this be to seek God, then search all the Popish Doctors, and almost all their Writers, and see whether a man be not taught to seek God quite in another walk. Which way of theirs, whether it ordinarily bring the seekers to God or no, we leave to God's merciful judgment. But for ourselves, as we see we have the true and living way, the sure and infallible way, by Christ to God, by the Son to the Father: let us rejoice in the comfort of so rich a mercy, and be thankful to the Lord for revealing himself unto us, and opening unto us the true way to him, and to his glory. And thus much for the first point, How we must seek God.

The second is: How he is a rewarder of them that seek him. I answer: God rewards them that seek him,

First, by offering himself graciously to be found of them that seek him: for he never hides himself, nor turns away from the soul that seeketh him; but rather turns to him, and meets him that comes to him: he is that good Father, which saw the prodigal Son afar off, and met him and received him, Luke 16. Yea, rather is it true, that He is found of them that sought him not, than ever sought by any that found him not. And hereby God much magnifieth his grace and mercy to mankind, in being so assuredly found, when men seek him. For in this world it is not so. All men seek the face of the Prince, saith Solomon: true, but all men find it not. No. Access to great men is not so easy: they and their favor are so inclosed, that men may long seek afore they find either them or it: but God here is not so inclosed, as he will not be seen nor spoke to, he is found of them that seek him. And as hereby he honoreth himself, so he highly rewardeth his servants: for there is no greater contentment to a subject, than to perceive his service pleases his Prince; nor greater joy than to find his gracious favor when they seek it.

Let then this practice of the great God of heaven, First of all, teach the great ones of this world to be willing to be found when they are sought unto: thereby shall they honor themselves; and cheer up the hearts of their people, who seek unto them. And again, it may be a rich comfort to the poor ones of this earth: who, when they see they must long look, and wait, and pray, and pay, and seek the face and favor of great men, and cannot find; may then remember, yet they have a God, who will not shut the door upon them, will not turn away, will not keep secret, will not fear them away with a rough answer, or a sour look, but hath this honourable and princely grace, He will be found of them that seek him.

Secondly, he rewards them that seek him, by bestowing his love and favor on them: not only he, but his favor shall be found of all that seek him. It is God's favor that God's children seek, and his favor they shall be sure to find. This is no small reward unto them: for in this world a man thinks he has enough if he has the Prince's favor. And therefore it was the common phrase in old time: Let me find grace or favor in the eyes of my Lord the King. So speak God's children unto the Lord. It is not wealth nor honors we seek for at God's hand; but let us find favor in the eyes of the Lord our God: and so they do, whatever they find in this world.

Thirdly, he rewards them not with his naked favor, but with the most gracious testimonies thereof that can be: which are two; Forgiveness of their sins: and eternal life and glory with himself. This is all a Prince can do to his subject, who has offended him; To forgive him the fault, and remit the punishment, and to advance him to honor. This does the Lord to all that seek him: he forgives them the debt they owe him, whereby life, and soul, and all was forfeited to him, and gives them also life everlasting: So plentiful a reward is given them from that God, under whose wings they are come to trust.

Fourthly, he rewards them with the beginnings of heaven and happiness even in this world. A good conscience, and joy in the Holy Ghost: the comfort whereof is more, even in the bitterest affliction, than all the pleasures and contentments in the world.

Lastly, with the appurtenances of heaven, and of eternal life: namely, the good blessings of this life, a competent portion whereof God gives his children in this world, as tokens of his favor, and as rewards of their service, and seeking him.

Now as this place does aim at all these rewards; so principally and directly the Holy Ghost means eternal life: as though he had said: He that comes to God, must steadfastly believe that God is able, and most willing to reward all that come to him with a better reward than this world can yield, even with eternal life and glory for his Son's sake.

But then will some object; God rewards us, therefore we merit; therefore good works deserve.

I answer, this place indeed is grossly abused by the Papists for that purpose: but we are to know, the truth is far otherwise; for God rewards men for two causes: First, for his promise sake, and that is for his own sake, for it was his own goodness that made him promise, and no former debt he owed to man. Again, he rewards our good works, not for our merits (for they are nothing, but of death and curses) but for Christ and his merits: for their worthiness, are our good works rewarded. So then here are two causes of God's rewarding, and yet man's merits are neither of both: and so the argument is naught, That God rewards, therefore we merit: for God does it for other causes. Thus these spiders gather poison out of this flower, but let us suck the honey: for this notable sentence has excellent use.

First, if God be a rewarder of them that seek him, then not of them that seek him not. Who seek not God? wicked and ungodly men, seek him not, but rather seek to avoid him, and his service: this sentence therefore is heavy against them. For, when they hear it, their conscience answers, But we seek not God; Therefore we can look for no reward from him. Do you seek the world? Then must the world be your rewarder: Do you seek to please yourself? Then must you reward yourself. And if you will please the devil by living in sin, then must he be your paymaster: alas! pitiful and fearful will these rewards be.

Again, if God rewards none but them that seek him: here appears the reason why so many Papists die in our religion, and (with us) cleave to Christ's merits alone, when they come to die; because their conscience then tells them, that by their pilgrimages, relics, will-worships, and many more of their courses (ordinary in Popery) they did never seek God, but themselves and their own honor, gain, and credit; and full well knew they that there is no reward due for such service: and therefore by their practice they make it a true saying, that It is good living a Papist, but dying a Protestant.

Secondly, if God be a rewarder of them that seek him: Then we see, it is most true which the Apostle says; It is not in vain to serve God, First Corinthians 15:58. for God is a rewarder of them that seek and serve him. Therefore the Atheist and profane men of this world (who say; It is in vain to serve God (and what profit is there that we have kept his Commandments?)) are here convinced to be liars against the truth.

Then seeing it is so, let this admonish us all to seek and serve God, in all truth and sincerity, knowing we serve him who will reward it. Nothing more encourages a man to serve his Lord and King, than to see that his pains are regarded, and his service rewarded; nor more discourages a man than the contrary. If therefore God did ever forget any that served him; let us bestow service elsewhere, and think him unworthy to be sought to: but if, contrariwise, he never forgot, nor deceived, nor disappointed any that served him; then is he most worthy to have the service both of our souls and bodies. David indeed once said; In vain have I cleansed my heart, and washed my hands in innocence. But he was then in a strong temptation, as himself there confesses: but afterwards when he went into the sanctuary of God, and searched the truth of the matter, he confesses he was deceived: And therefore as in the first verse he had acknowledged, that God was good to Israel: so in the last he concludes, that it is good for him to draw near unto God: and so though the temptation was very vehement, yet as faith appeared in the beginning, so it had victory in the end, and testified, that God is good to all that seek him. Another time also (for he was a man of many sorrows and temptations) being in some extreme distress, his corruption so prevailed, that he said All men are liars: Whatsoever Samuel, or God, or Nathan, and other Prophets have told me of God's love, and mercy, and of his promises, and providence, and fatherly care; I see it is all false, and nothing so. Now surely if David or all the Kings in the world can prove this, then God is not worthy to be sought after: but great men think they may say anything, especially when they are moved, as David here was. But, when David entered into himself, and considered the words he had so presumptuously uttered; upon better advice he confesses, and writes it up for all posterities to God's glory and his own shame, that it was in passion, I said in my fear all men are liars: This he said in his haste or in his fear: but upon advice, in the next verse, he confesses God's benefits were so many, and so great to him, as he cannot tell what to render to the Lord for them: And in another place, he cries out in admiration; O how great is thy goodness which thou hast laid up for them that fear thee, and put their trust in thee, even before the sons of men!

We see then, that merciful promise of Christ is ever made good, Seek and ye shall find, Matthew 6. None ever sought God, but found: We may seek our own pleasures, and live loosely, and be deceived, and hear that fearful question, What profit have ye now of these things? Romans 6. What reward, but shame and sorrow? But if we seek God aright, we never lose our labor. Let us therefore seek God, let the hand of our hearts knock at God's mercy gate in Christ, and we shall not go away without a reward. The prodigal child fled from his Father, spent all, and lost his favor: but he no sooner said, I will return and humble myself to my Father; but he found him, and won his Father's favor again. So, let us but offer ourselves to seek God (God understands our thoughts long before) he will meet us, and receive us, and give us a reward.

Thirdly, as God rewards them that seek him, so all that seek him: None miss him, all find that seek. Great ones have not access, and the poor kept out; but all received as they come: no difference; but the more carefully any seek, the more welcome are they. Here let Princes and Great men learn their duties at God, by whose grace and permission they are what they are.

First, let them think it unbeseeming their greatness, to let any serve them without a reward: and a stain to their honor, not to let well deserving subjects find their favor. Let them not daunt their hearts by not regarding them and their pains: but let them encourage them to serve them, by looking at them, by good countenances, and good speeches, and by rewarding every one according to his worth. All great men should esteem this, as one of the pearls of their Crowns, to have it said of them, Such a one is a rewarder of them that serve him.

Again, let them learn to dispense their favor, according to reason, and not affection only. God is indifferent and equal to all that seek him, so let Princes be: for that is true honor and justice to reward each one as he deserves. And that he may find the best, who does best, this will make every one strive, who should be first, and forwardest, in all serviceable duties.

Further, this must teach them not to despise them that are under them in this world: for, howsoever the state of this world requires that difference of persons, else it cannot stand; it is nothing so with God, nor in the world to come. For there the subject, the servant, the poor man, may challenge his part in God's favor as well as the best: nay, whoever seeks the most carefully, shall find the best reward.

Moreover, here is a comfort to the poor, and the meaner sort of men, who are appointed by God to be underlings in this world: Seek they favor here and find it not? Work they here and do their duties, and are not rewarded? Let them learn to seek God, who will assuredly both regard what they do, and abundantly reward it.

Fourthly, seeing God is a rewarder of them that seek him: here is a comfortable encouragement against two great impediments, which hinder many a man from serving God.

First, to seek God is but a matter of mockery to profane men: for, let a man set his face to Jerusalem, there are presently Samaritans, which for that cause will hate and mock him: Let a man set his heart to seek God, by hearing the word more carefully, praying to God, instructing his family, or keeping the Sabbath more carefully than before, and forthwith he is the laughing stock, and the byword to profane men: but lo, here is comfort; The God whom you seek will reward you, and that so richly, that you will think yourself well recompensed, both for your service and their mocks. In this world men care not who think or speak evil of them, so the Prince like them: and shall it not encourage us to seek God, though the world mock us? Seeing so doing we please God, and so far do please him as he will highly reward us? Those therefore, that fall from religion for those mockers, it appears they seek not to please God, but men.

Secondly, for a man that is a Magistrate or a Minister, to do his duty carefully, is the high way to undergo a burden of contempt and hatred. Insomuch as many good men are afraid to be either Magistrates or Ministers: for, first, wicked men must needs hate them, because the one is to rebuke, and the other to punish their faults. And again, even good men are too respectless of them that are in these places, and for the most part neither yield them that reverence, nor reward, that is due unto them; but often times a man for all his pains and care taken for Church or commonwealth, is recompensed with hatred, envy, grudges, evil words, and slanderous reports. In this case, the comfort is this, that though a man be in the world neither regarded, nor rewarded, as his desert is, yet the Lord sees what he does, and is a plentiful rewarder of all that seek and serve him: and therefore especially of them, who not only themselves serve him in his chief places of service, but also do win many other to seek and serve God.

Fifthly, if God be a rewarder of them that seek him, then doubtless he is a revenger of them that hate him: for he, that can mightily reward his followers, can also mightily be revenged of his enemies. These two are the two parts of a King's power, To be able highly to advance his friends, and mightily to punish his enemies: therefore principally this belongs to the King of Kings. This sentence therefore is a thunderbolt of a most fearful threatening against all impenitent sinners; assuring them, that if they persist to profane God's holy name by their careless sinning against him, they shall be sure to find and feel him a powerful revenger of them that hate him. Thus he promises, himself, Deuteronomy 32:40, 41, 42: I lift up my hand to heaven, and I say, I live for ever. If I whet my glittering sword, and my hand take hold on judgment, I will execute vengeance on my enemies, and reward them that hate me. Where also note how the same phrase is used: for as here the Apostle says, God is a rewarder of them that seek him: So in Deuteronomy; A rewarder of them that hate him. If any object how these two can stand together; for a man had as good hate him as seek him, if the same reward belong to both: I answer; A reward, but not the same reward belongs unto them. Thieves and murderers are justly rewarded, when they die for their facts: and the King rewards a good servant, when he advanceth him to honor. They that seek God, are rewarded with mercies and favors above their desert: they that hate God, are rewarded with vengeance and torments, according to their desert: and this shall all wicked men, and enemies of God, be as sure to find, as ever any that sought God, obtained mercy.

But worldly men will say, we hate not God, we are no Jews nor Turks, we are christened, and come to the Church, according to the law, as good subjects should do. I answer; neither do Turks nor Jews hate God, if this be all: for, they deny not the Godhead, but acknowledge it, and are circumcised, and live more strictly in their devotions than most Christians. Here is therefore more required, or else we shall make them also good friends with God: But a man may hate God, and be neither Turk nor Jew; he may acknowledge Christ and the Trinity, and yet hate God. For, as Christ says, He that is not with me is against me, and he that gathereth not with me, scattereth: So is it here; He, that seeketh not, serveth not, and loveth not God, hateth God: for, there is no man can know God, but he must needs either for his mercies love him, or else hate him for his justice against sin and sinners. Again, Christ bids us, If you love me, keep my Commandments. If then to keep God's commandments, be a sign of one that loves God, it is a sign that one loves not God, when he has no care to keep them. By which two places, it appears, that whosoever makes not conscience of sin, is God's enemy, and that God so reputes him: therefore let this fear every man from living carelessly in his sin, and drive him to true repentance: for else let him assure himself, God is not so plentiful a rewarder of them that seek him, but he is as powerful a revenger upon those that hate him.

Lastly, if God be a rewarder of them that seek him, we learn the great difference betwixt God's service and the devil's. The devil's servants are fed with fair words, but get nothing, the devil is able to give them nothing: but God's servants (as we see here) are plentifully rewarded. God is a rewarder of them that seek him: but the devil is a deceiver of them that serve him. But will some say, There is none so mad to be the devil's servants. I answer: He that does any man's work, is either his servant or his slave: but every sinful wicked man does the devil's work, for sin is the devil's work; therefore all impenitent sinners are the devil's servants. It is Christ's argument to the Jews: You are of your Father the devil, for the works of your Father you will do: murders and lies are his works, you live in these sins, and do these works; therefore you are his servants.

Again, the holy Ghost teaches us, that whosoever committeth sin (and liveth therein without repentance) the same is the servant of sin. Now sin is but the bawd or broker to the devil: they that are the servants of sin, sin prefers them to the devil, and so they become his servants: therefore whosoever is the servant of sin, is by that means the slave and servant of the devil also. Which if it be true, it will fall out upon the reckoning, that the devil has more servants in the world than God has: which is so much the more lamentable, in as much as he deludeth all his servants, and is not able to reward them, nor to give them any good thing.

But will some say, this is nothing so: for contrariwise, who have the honors, pleasures, and wealth of this life, who have heart's ease and the world at will, but such men? I answer: True, it is commonly so; but have they those from Satan? No, not the least of them all, but all from God: for every man is God's child by creation, and some by grace, to every one of his children he ordains and gives a portion: but to his children by grace a double portion; both here, and in heaven. The wicked men, they will not fear nor serve him; therefore they have no part nor portion in heaven, but here they have it: So says David; there are some men, which are men of this world, and have their portion in this life: these men's bellies God fills with his hidden treasures, they and their children have enough, and leave the rest for their children after them: Where it is manifest, that wicked men have their parts and portions of God's blessings in this world, and that all their wealth and pleasures are granted them by and from God, as their portion; reserving the principal part of the portion of his children for a better life. Therefore all the good things of this life, which Dives received, and all wicked men do receive in this life, are not any rewards of Satan, but gifts of God; so unworthy a Master is the devil to serve. Indeed he will promise his poor slaves any thing, but can perform nothing, but will lie unto them and deceive them. He told Christ confidently, when he let him see the glory and greatness of this world; All this is mine, and I give it to whom I will: but he was a liar from the beginning, and so he is here. He lied to the first Adam, and no marvel, that dare avouch so fond and loud a lie in the presence of the second Adam, Jesus Christ. He promised the first Adam, to make him God, and here the second Adam to make him King, and Lord of all the world, and the glory of it: but he performed both alike, he deceived the first, and so had the second also, if he had trusted him. Nor did ever any trust him, but he deceived him (I mean even for the base things of this life): witness else all his witches (his most devoted and professed servants of all other) if ever he made any one of them wealthy: all ages are not able to show one. Whereas, on the other side, there was never man that served God, but had a competent measure of comforts for this life (and some, abundance) and yet all that but the first fruits and beginnings of that reward, which is laid up for them in another world. Which being true, is it not a strange and lamentable case, to see men (for all this) debase themselves to this base and slavish service of Satan, and to refuse this high and honorable service of almighty God? A common servant in this world has more wit: he, if he can hear of a better service, a Master who gives better wages, and who better prefers his servants, will leave his old Master, and make means to get the other. And shall not we be as wise for both soul and body, as they for the body alone? Shall they leave a man for a man, and shall not we leave the devil for God?

Let us therefore abandon the base service of Satan, who neither can, nor will reward them that serve him; put away so ill a Master, who has not so much as meat and drink to give us (for we have even that from God: but of his own, he has nothing to give us, save in this world sorrow and shame, and an ill conscience; and in the world to come, the torments of hell with himself): And let us all seek the blessed service of God. If we know not how to attain it, go to Christ by hearty confession of your sins, and earnest prayer, and he will prefer you to God his Father: for never was any denied, that, with a good and true heart, offered himself to God's service. Then shall we feel and find what a blessed thing it is to be God's servant: of whom, it was ever true, which the holy Ghost here says, and is, and ever shall be, that He is an honorable rewarder of them that seek him.

And thus we have (in some part) the meaning and use of this notable sentence: wherein we have stood the longer, because it is one of the most excellent principles of all Practical Divinity.

Now put all together, and we shall see how it proves Enoch to be taken away by faith; which is the first ground, and the main matter of all this example, and of these two verses.

God is a rewarder of all his children that seek him by faith: therefore it is faith by which God's children please God: and therefore holy Enoch, who was taken up by God from earth to heaven, both pleased God by faith, and by faith was taken away.

And thus much for the commendation of Enoch's faith, and consequently the examples of such, as lived in the first world before the flood.

Now followeth the example of Noah, who lived in both worlds, both before and after the flood.

The second example of faith is also taken from the old world before the flood, and it concerns Enoch, the seventh from Adam, upon whom strange and miraculous things came to pass because of his faith.

Let us first examine the meaning of the words.

By faith —

That is, by his confidence in the Messiah — his saving faith — he was taken away.

Taken away —

That is, from earth to heaven, not in an ordinary way but miraculously, as the next words make clear: that he should not see death.

That is, that he should not experience death, nor any separation of body and soul. His being taken away was therefore miraculous. To be taken away by death is ordinary. To be taken away without dying — that is miraculous and extraordinary. Such was the case with Enoch.

The substance of these words, then, is this: Enoch, having received from God the grace to believe steadfastly in the coming Messiah, was also honored with this extraordinary privilege — to be taken into heaven without tasting death. Furthermore, he was taken away precisely so that he would not die. So much for the meaning.

Concerning Enoch's translation, there are two opinions.

Some think he was translated in soul only, not in body — that he died in the translation, so that only his soul was taken up into heaven, while his body remained in the earth. Though this appears obviously wrong at first, let us examine their reasons.

Their first reason is this: no mortal, unglorified body can enter heaven; and since there is no mention of his glorification, his body could not have entered heaven.

Answer: It is certain his body was glorified before it entered heaven. If they reply that this is not mentioned, I answer that it does not follow that it therefore did not happen — not every circumstance of every event is recorded. Many necessary circumstances of actions must simply be assumed, and this is one of them. Furthermore, the glorification of his body is clearly implied where it says he was translated so that he would not see death. If his body did not see death, it was made immortal — which is an essential aspect of glorification.

Their second reason: Christ was the first ever to enter heaven in both body and soul. For proof they cite Paul, who says, "Christ is the firstfruits of those who have fallen asleep."

Answer: This is indeed true of those who have fallen asleep — that is, of all who die. Christ was the first of all who died to enter heaven in body and soul. But Enoch never died, as the text here states. Therefore that passage does not prevent Enoch from having been in heaven bodily before Christ's human nature ascended there.

Third, they argue from John 3:13: "No one has ascended into heaven, but He who descended from heaven: the Son of Man." But, they say, this Son of Man is not Enoch but Christ. Therefore no one but Christ ascended bodily into heaven.

Answer: That passage does not refer to physical ascension but to the understanding of mystical and heavenly truths. No one fully ascends to the knowledge of heavenly mysteries except Christ alone, who descended from heaven from the Father's side.

We see, then, that this opinion has no solid argument to rest on. We may safely hold — against anything said against it — that Enoch was translated in both body and soul. If anyone still wonders how his body could be taken up before it was glorified, we should understand that though he did not die, his body was changed, as the bodies of those who are alive at the last day will be changed.

The second opinion is that Enoch was taken up in body and soul into Paradise — some say the heavenly paradise, but most say the earthly paradise — and lives there in his mortal and corruptible body. According to this view, he must return before the last day in bodily form together with Elijah to fight against Antichrist. After they have overcome him through their preaching, Antichrist will kill them by force, and so they will die as martyrs. This is the commonly received view among most Roman Catholics. But it is mere speculation, a dream, with no foundation for it and good arguments against it.

First, as for the earthly paradise, it was wiped out by the flood, and we have no record of any person being there except Adam. Some of their own legends tell us that Seth went to the gates of paradise when his father Adam was sick, to obtain medicine from paradise for his father, but could not get in. We find no mention of it after that. It is therefore entirely reasonable to conclude that it was destroyed by the universal flood.

If they mean he was translated into the heavenly paradise, I answer that nothing unclean can enter there — and a mortal body is unclean. They themselves say he was taken away in his mortal body and will return and die in it. Therefore Enoch, having a mortal and unglorified body, cannot be in the highest heavens, into which nothing can enter that has not been glorified and made immortal.

If they cite Ecclesiasticus 44:16 — "Enoch pleased God and was translated into paradise" —

I answer: we need not challenge the authority of that book or dismiss it as non-canonical. The text has been deliberately altered by some who in the Latin translation took too much liberty — both there and elsewhere. In the original Greek, the word paradise does not appear at all. The words are: "Enoch pleased God and was translated as an example of repentance for the generations." And so we see that this second opinion is thoroughly mistaken in every way, with no shadow of reason for it.

Since both of these opinions are to be rejected, let us briefly set out the true and orthodox teaching of the church based on both the Old and New Testaments. It is this: this holy man, by God's special favor, was taken up into heaven in both body and soul. His soul was perfectly sanctified and his body glorified at the moment of his translation. And he remains there in glory, awaiting the general resurrection and the full glorification of all God's elect.

From Enoch's translation, we may learn:

First, that there is everlasting life prepared by God for His children, in which they shall live forever in both body and soul. God has given us clear testimony of this here in Enoch, and afterward in Elijah. Consider the contrasts: Elijah was a Jew; Enoch was not. Enoch was in the first world; Elijah in the second. Enoch was before the flood; Elijah after. Enoch was uncircumcised; Elijah circumcised. Enoch was married; Elijah was not. And yet both were taken up into heaven in body and soul, and are there to this day, waiting for us until the end of the world. They assure us that our souls live forever and that our bodies, though they die, will rise again to life. Here then we have a strong foundation for that final — and far from least — article of our faith, in which we profess to believe in everlasting life.

Second, this example teaches us that God is not bound by the natural order. The order God established for all people after Adam's fall is this: you are dust, and to dust you shall return. By virtue of this decree, all people will die as surely as they once lived — and when the time God has appointed arrives, nothing in the world can save them from it. And yet we see here that God, who bound humanity to this order, is not bound by it Himself. Enoch and Elijah are exceptions: they did not die, their bodies never turned to dust. Such is God's power over the natural order in all natural processes.

Third, the Roman Catholics hold that all the fathers who died before Christ were in Limbo — a place outside heaven — and did not enter heaven until Christ retrieved them and brought them with Him at His ascension. Here we learn that this is entirely false and fabricated. We see that Enoch, and afterward Elijah, were in heaven in both body and soul many hundreds of years before Christ's incarnation. This — together with many other evidences that could be produced — makes it clear that Limbo of the Fathers is nothing but an invention of the heretical church of Rome.

So far the Holy Spirit has affirmed Enoch's translation. Now He proves it substantively, that Enoch was indeed taken away.

Neither was he found, for God had taken him away.

To prove this, the Holy Spirit first lays down his foundation, then builds his argument upon it through several steps of demonstration.

The foundation is the plain and explicit testimony of the Old Testament in Genesis, where the words are these: Enoch was not found — or not seen — for God took him away. Against this foundation, being the very words of the Old Testament, no one can object. Here, let us all mark the supreme and sovereign authority of God's word, which the Holy Spirit Himself deigns to cite for the confirmation of His own words. It would have been sufficient for the Holy Spirit simply to affirm here that Enoch was taken away. Yet we see He proves it from the Old Testament — and so did the apostles and Christ Himself with all their teaching.

Let this teach all people to give the holy Scriptures the reverence they deserve. Let teachers cite them; let hearers receive them as far above all human testimony — since the Holy Spirit Himself confirms His own words by their authority.

Having laid this foundation, the Holy Spirit now builds His argument to prove that Enoch was taken away by faith. The argument proceeds through several steps of evidence.

For before he was taken away, he received testimony that he had pleased God.

But without faith it is impossible to please God.

The steps of the argument are these: 1. God Himself took Enoch away. 2. Before he was taken away, he pleased God. 3. But without faith, no one can please God.

Therefore Enoch was taken away by faith.

The first step — that Enoch was taken away and was no longer found in this world — has already been addressed sufficiently.

The second step is that before he was taken away, he pleased God. This is not merely stated but confirmed: it is said that he received a report or testimony that he pleased God.

This report or testimony is drawn from the Genesis narrative, where it is affirmed of Enoch that he walked with God. This walking with God is clear testimony that he pleased God. As the prophet Amos says, "Can two walk together unless they are agreed?" (Amos 3:3). Since Enoch walked with God, that is sufficient proof that he pleased God; and because he pleased God, God took him away. So this second step contains two distinct points: first, that Enoch pleased God; second, that a report and testimony were given of him that he did please God.

In the first point, let us observe three specific lessons.

First, since Enoch pleased God before he was taken away, we learn that whoever hopes to have his soul translated to heaven at death — and both body and soul at the resurrection — must first learn in this life to please God. He must seek to please God not when the time of translation arrives, but beforehand, as Enoch is said to have done here.

If anyone asks how to please God, the answer is this: Adam pleased God by keeping the law. But that time is past; that power has been lost. We must now please God by the direction of the Gospel: through faith in Christ and true repentance, together with a holy life — which necessarily accompanies true faith and repentance. This is how God is pleased. We must not put this off until death but do it in our lives. And we cannot expect to inherit the kingdom of glory as Enoch now enjoys, unless we are first in the kingdom of grace by pleasing God as Enoch did. It is a sorrowful thing to see people care nothing for salvation until death, and then begin to please God. But God will not be pleased in that way. They begin to learn to please God only after they have displeased Him so long that there is real fear they can never please Him. But that person lives and dies with comfort of whom it can be said, as here of Enoch: before he was taken away, he pleased God.

Furthermore, since Enoch did not enter heaven until he pleased God, this exposes the folly of sinful people who expect heaven while refusing to give up any sin, flattering themselves in it. Let all impenitent people know that they do not enter heaven until they please God. Let them therefore stop pleasing themselves and their corrupt desires by living in sin, and instead learn to please God through a holy life.

Furthermore, mark this point: nothing brought Enoch to heaven but his pleasing of God. He was wealthy — he was one of the greatest men on earth. He was of noble lineage — the seventh from Adam in the blessed line. He was learned — he had the six earliest patriarchs to teach him, tutors such as no one else had ever had. And he likely had a handsome, strong, and capable body. Yet see: none of these things brought him to heaven. He pleased God — and therefore was taken away.

Let this teach us not to rest in wealth, beauty, strength, honor, or human learning, nor in all of these combined, without the fear of God. Some of these may please yourself, and some may please other people — but God must be pleased before you can enter heaven, even if you were as accomplished as Enoch. Therefore, to all your outward blessings add this: to please God by faith and repentance. Then, as pleasing people may make you happy in this world, so pleasing God will translate you from earth to heaven.

So we have seen that Enoch pleased God before he was translated.

Second, just as he pleased God — and could not have been translated without it — it is further added that he received such a report and testimony. That testimony is not spelled out in Hebrews, but it is recorded in the Genesis narrative, where it says Enoch walked with God. As we heard earlier, this was clear testimony that God was well pleased with him.

But what does it mean that he walked with God? How can a person be said to walk with God? The meaning is that Enoch lived a godly, righteous, and upright life in this world — for to live in holiness and righteousness is to walk with God. Furthermore, two deep convictions drove him toward this holy life:

First, that he was always in God's presence, and that God is always ready to direct all things for his good.

Second, that God saw, examined, and discerned all his words and deeds — yes, his thoughts and intentions, and the entire course of his life. These were the holy convictions of Enoch, and they led him to live a holy life.

This lesson is worth learning, and this example is worth following. Our duty is with Enoch to walk with God in this life, if we intend to live with God in heaven. We walk with God by living holy and blameless lives — in holiness toward God and righteousness toward our fellow people. If we find this hard, we must labor to be grounded in these two convictions: first, that God and His providence are always present with us, directing us always toward His glory and all other things toward our good.

Second, that as we are in God's presence, so God sees us — all our thoughts, words, and deeds, our transactions and dealings — and will judge them all.

When these two convictions possess our hearts, it is impossible that we should not live godly lives and fear to offend God. As a child is obedient and dutiful in his father's presence, so when a person is persuaded he is in God's presence, it cannot but make him dutiful. When a person is convinced that God sees him, he will take care what he does. When he knows God hears him, he will guard his tongue. When he knows God observes all his dealings in the world, he will take care how he borrows, lends, buys, and sells, and what he does in every area of his life. The very root cause of all carelessness in these and all other duties is that people are convinced God does not see them.

To urge us toward this excellent duty, we have first God's own commandment: "Walk before me and be blameless," God says to Abraham, and in him to all the children of his faith.

Further, we have the examples of God's children who are renowned for obeying this commandment — Enoch here, then Abraham after him, then David, who testifies of himself: "I will walk before God in the land of the living."

Third, as this duty is both commanded by instruction and illustrated by example, its fruit is most comforting to all who practice it — for it will make them prosper in all they undertake. Just as a person who is always in the king's presence and company cannot help but be in his favor and therefore cannot but succeed in his affairs, so the one who walks with God cannot but prosper in whatever he sets his heart and hand to. Blessed Abraham knew this well when he assured his servant — sent on a long, uncertain, and dangerous journey to find a wife for Isaac — with these words: "The Lord, before whom I walk, will send His angel with you and will prosper your journey." And so every child of God may say with confidence: the Lord, before whom I walk, will send His angel with me and will prosper my affairs.

Fourth, walking with God is a powerful help for bearing the cross with patience. If a person is convinced that God sees how wrongly he is being persecuted or oppressed — and that God's providence is always present, so that no affliction can come upon him except by God's appointment — and further, that His providence directs all things for his good, how can he not receive with patience the portion of suffering God lays upon him? Just as no one dares harm a person who walks with the king, so what evil can touch the one who walks with God? This was Joseph's argument to his brothers when they were frightened and feared he would punish them after their father's death: "Do not be afraid, for am I in God's place?" — as if he said: Do I not walk in God's presence? Do I not acknowledge myself under His power? And did God not turn to good what you meant for evil? The foundation of Joseph's reasoning was that walking with God, his suffering had been turned to his good.

Finally, walking with God is a means of making a person conscientious about every sin in thought, word, and deed, and in all his dealings, when he lives in the awareness of walking in God's presence.

When Joseph was tempted to sin by his master's wife, his answer was: "How then could I do this great evil and sin against God?" The restraint that held him back was the fear of that God in whose presence he walked. Because he walked with God, he would not walk with her in her wicked way. Because he kept holy company with God, he would not keep her company or be drawn in by her temptations.

Seeing then that this way of walking with God is excellent and profitable in every respect, let us learn it not merely in knowledge and understanding — to be able to talk about it, which comes easily — but in conscience and practice. As dutiful children walk in a reverent and careful way before their parents, so let us walk before God in a holy awe and childlike reverence, laboring for a true and settled persuasion that His presence and providence are always over us and over the whole course of our lives. The absence of this persuasion is the cause of all sin. And if we walk with God and please Him as Enoch did here, we may be sure — though not in the same miraculous manner as Enoch — that we will be translated, first in soul, and afterward in both body and soul, into eternal life. But if we will not walk this way with Enoch in this life, let us never expect to live in heaven with him. Let us be certain of this: as the way of holiness is the way to glory, so the way of wickedness is the way to eternal destruction. So much for the second step.

But without faith it is impossible to please God.

These words contain the third step — the third part of the argument. This step consists of a general maxim or principle of theology. The Holy Spirit first states it, and then, because it is one of the weightiest principles in all of religion, proves it thoroughly in the words that follow. In the principle itself, let us first examine the meaning, then unfold its many applications.

Without faith —

By faith is meant here the same faith as before — true saving faith in the Messiah. And without this saving faith, it is impossible to please God.

Impossible in what sense? Not in regard to God's absolute, infinite, and unlimited power, which has no limits but His own will. Rather, impossible in regard to the order of causes and means of salvation that God has set out in His word. That order is this:

1. Through sin, humanity has displeased God.

2. God must be pleased again, or a person cannot be saved.

3. Whoever will please God must please Him through Christ the Mediator — there is no other way. Therefore whoever will please God and be saved must believe in Christ. And so by this order it is impossible. We do not deny that in terms of God's absolute power He could save a person without faith, just as He could give light to the world without the sun. But just as — if He maintains the order of nature which His own wisdom has appointed — it is impossible to give light to the world without the sun, so — if He maintains the order of salvation which His own justice has appointed — it is impossible to please God without faith in Christ. So the meaning is established, and the force of the Holy Spirit's argument becomes clear:

He who will be saved and come to heaven must first please God. But without faith it is impossible to please God. Therefore, without faith no one can be saved or enter heaven — and consequently, since Enoch was taken into heaven, he must have been taken by faith.

The applications of this principle, rightly understood, are many and greatly profitable.

First, we learn here that faith is simply and absolutely necessary to salvation, and more necessary than any other gift or grace of God whatsoever. Though many graces are required, faith is the chief among them and more necessary than any other in a specific respect. For however much hope, love, zeal, and many other graces of God are required to make a Christian's state complete, and however each of them has its particular commendation in the word — yet of none of them is it ever said in all of Scripture, as it is said here of faith, that without it, it is impossible to please God. And no wonder, for faith is the root and foundation of all other graces and gives them their life and being. A person fears God because he believes God loves him in Christ the Redeemer. He loves God for the same reason. He is zealous for God's glory for the same reason.

Now then, if faith is this necessary, it follows that those living in ignorance — who therefore have no sound faith but only a foolish presumption — are in a miserable condition. However much they may flatter themselves with thoughts of their devotion, good intentions, and good meaning, it is faith with which God must be pleased, and nothing can substitute for it. They must therefore set aside ignorance and presumption, and labor for a sound and saving faith, which will bring them into God's favor.

And again, for those who have received the grace to believe — since faith is so necessary and since those who have faith must have knowledge — they must use their knowledge to examine whether their faith is a sound faith or not. Many people who have knowledge deceive themselves, thinking they have true faith when they do not. How can a person know whether his faith is sound and saving? By this: does it purify the heart? For Peter says that God purified the hearts of the formerly immoral Gentiles by faith. If your faith does not purify your heart, cleanse your life, and cause you to abound in good works, it is not sound or saving faith. It is only general faith, only historical knowledge, and cannot save the soul. Therefore, whoever upon examination of his heart and life finds his faith to be such should not be satisfied with it, but turn his general faith into saving faith — which in this world will purify his heart and at the last day will save his soul. Every person must do this all the more urgently because, whatever knowledge or other gifts of God a person may have, without faith in Christ they are all worthless. For it is faith that gives everything its value and makes both the person and his works pleasing to God.

Second, if it is impossible without faith to please God, then here we see the foolish hypocrisy of the world, which tries to please God by other means. Some think that because they are prominent in the world — for their wealth, cleverness, honor, authority, or learning — they have secured themselves in a fool's paradise. Because the world respects them and they are pleased with themselves, they assume they must necessarily please God. But though all the world admires them, and they have never been more in love with themselves, He who sits in heaven laughs them to scorn. For all the pomp and glory of the world, and all the millions and mountains of gold in it, cannot please the Lord in exchange for even the least of their many thousands of sins. Let these people ask Nebuchadnezzar whether his pompous pride pleased God, or Ahithophel whether his shrewd and crafty mind did, or Absalom whether his golden hair did, or Jezebel whether her painted face and fine dress did, or Nabal whether his flocks of sheep did, or the philosophers whether their natural learning did. Did any of these, or all of these together, ever please God? No — they all found and felt the truth: without faith it is impossible to please God.

Third, it is the opinion not only of the Muslim in his Quran but of many others equally misguided, that every person will be saved by his own religion if he is devout in it — whether Muslim, Jew, Christian, Catholic, or Protestant. But this is a foundational principle of atheism, and it is shown to be completely false here. There is no salvation without pleasing God, and without faith it is impossible to please God. Therefore no religion can save a person except one that teaches him to truly believe in Christ and thereby please God. But not every religion teaches belief in Christ — some not at all, others not rightly. Therefore it is impossible for such a religion to save a person. Furthermore, whatever a person may be, unless he is within the covenant of grace, he cannot be saved. And he cannot be within the covenant except by faith. Therefore no one can be saved by any means other than true faith, nor in any religion other than one that teaches true faith.

This excludes not only Muslims and Jews but also shows many Roman Catholics — and many nominal Protestants in our own church — how far short they fall of the religion that must save their souls. The assumption of most people is this: if they do some outwardly impressive good works — generosity toward education, or charity to the poor — they immediately conclude they have permission to live however they please, and that God is obligated to forgive their sins and give them heaven. They imagine this even though they have no idea what it means to believe in Christ or to repent of their sins. A person with this kind of religion came to the prophet Micah in his day and asked him a question — openly voicing what all such people think in their hearts: "With what shall I come to the Lord and bow myself before the God on high? Shall I come to Him with thousands of rams, with ten thousand rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" He poses the question and would happily answer it himself — indeed, he keeps going further and offers more. But the prophet answers him by showing him his folly and how little God values such works without a contrite heart: "He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?" Notice how that answer fits the example of Enoch. Enoch pleased God and walked with God and was taken away. So the prophet answers: if you would please your God and come to heaven by His favor, do not stand on thousands of rams and rivers of oil, on your grand and glorious works — but humble yourself and walk with your God. No walking with God (says Micah) means no pleasing of God. Is this not equivalent to saying: without faith it is impossible to please God? So there is no dismissal of good works here — only of works without faith and true repentance, which however fine and flourishing they may appear, cannot possibly please God without faith.

From this it is also clear that all the virtues of the pagans, and the works of those who either do not know Christ, or knowing Him do not acknowledge Him as their only Savior, or acknowledging Him do not truly believe in Him with a faith that purifies the heart — are nothing but what the fathers called splendida peccata: gilded and glittering worthlessness, beautiful deformities. However harsh this sounds, it must be true — since without faith it is impossible to please God.

And here also the presumption of certain Roman Catholic writers appears, who boldly make saints of some philosophers. They ought first to have shown that these philosophers believed in Christ — and then we would gladly believe and teach it alongside them. But without that: however much learning and however many moral virtues those men had, this truth stands firm: without faith it is impossible to please God.

Finally, we learn here that the word of God recorded in the holy Scriptures contains sufficient direction for all the actions and duties of a person's life. Without faith no one can please God, and if no person can please God, then neither can any action of a person who is not acting in faith. For whatever is not done from faith is sin (Romans 14:23).

If people's actions must proceed from faith, then those actions must also have their basis and warrant in the word, because faith and the word are inseparable — they depend on each other. No faith: no word to bind. No word: no faith to believe. All actions that please God must be done in faith; therefore all actions that please God have some foundation and direction in the word of God, apart from which there can be no faith. This is true not only in religious actions, but even in the ordinary actions of daily life and legitimate work. This is a foundational principle that we must firmly embrace. Beyond the argument made here, it is further proved by clear testimonies of the Holy Spirit. Paul writes to Timothy: "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work." How could the sufficiency of Scripture be expressed more clearly? Again: every creature and ordinance of God is good, for it is sanctified by the word of God and prayer. If Scripture makes a Christian complete in all good works, how can it fail to give him sufficient direction for all his works? And if every action is sanctified by the word, how can the word fail to contain warrant and direction for every action and duty that may arise in a Christian's life? On these grounds we have good reason to be settled in this truth.

If someone asks how this can be — since the Scriptures were written long ago, their stories are about particular people, nations, and times, and the commandments are known to be just ten in number — how can the Scriptures provide sufficient direction for every person's specific actions? The answer is that Scripture gives direction for all actions in two ways: by rules and by examples. Rules are of two kinds: general and specific. Specific rules for specific callings are many. For kings: they must read God's book, not have many wives, not gather too much silver and gold; they must be wise and learned and submit to Christ; and many more. For ministers: they must be able to teach, watchful, sober, not novices; and many more. And so in the same way, most of the callings that exist in society have their specific directions set out in plain rules.

General rules begin with the Ten Commandments, which provide direction for all kinds and callings of people in all times — what should be done and what should not be done in every action toward God and other people. Beyond these, the New Testament contains several rules that are general directions for all people in all ages, such as: "Whatever you want others to do for you, do the same for them." And: "Whether you eat or drink, or whatever you do, do all to the glory of God." And: "Let all things be done for building up, without giving offense to your brother." And: "Let all your works be done in love." And finally: "Let no one seek his own interests alone, but each one the interests of others." There is no action in the world, no duty to be performed by a Christian — whether as a public or private person, in a public or private context, toward God or toward other people — that does not fall under some one of these rules if there is no specific rule for it. By following the spirit of one of these, a person can frame his actions in a way that is pleasing to God and satisfying to himself.

Second, beyond rules there are examples, which serve as specific directions. These examples are either of God or of good people. Extraordinary examples of God — those He performed in extraordinary times or for extraordinary reasons — do not directly concern us, since He performed them by the power and prerogative of His Godhead. These include things like commanding Abraham to sacrifice his son, and commanding the Israelites to take plunder from the Egyptians. But the ordinary workings of God's wisdom in His creatures, His justice toward sinners, His mercy toward His children, and His care and providence for all — these are excellent guidelines for us. From these we have rules such as: "Be holy, for I am holy" and "Be merciful, just as your Father in heaven is merciful" (Luke 6:36).

As for the actions of Christ — who was both God and man — the miraculous works displaying His power as God, such as walking on water and the like, are not guidelines for us. Nor are His works as Mediator alone — His forty-day fast, His suffering, His merits — guidelines for us to imitate. These first group give us instruction; the second group obtain for us justification.

But the third category of His actions — those done by Him as a man, or as one born under the Jewish law — these are both instruction and models for us, and they are good guidelines for our actions. These include His obedience, His zeal, His patience, His humility, and all other virtues. Concerning all these He says to us: "Learn from Me, for I am gentle and humble in heart." And again, when He had washed His disciples' feet, He told them to learn from His example to love one another: "For I have given you an example, that you also should do just as I have done for you." These examples of His serve as guidelines for all people in similar situations.

As for the examples of people: the examples of wicked people are to be avoided in every way, while the examples of good people are to be followed. "For whatever was written in earlier times was written for our instruction" (Romans 15:4). We should understand that the actions of good people which are contrary to God's word are therefore to be avoided — such as Noah's drunkenness, Lot's incest, David's adultery, and many similar failures. Actions of good people that are directly consistent with God's word are to be embraced and followed as directions for our lives — not for their own sake, but because they agree with the word. As for actions that are neither commanded nor forbidden — things that, when done, were neither approved nor condemned — when these were performed by godly people whose faith was approved by God and against which no exception can be taken from the word, they serve as rules and guidelines for us in similar situations. There is no action that can arise in a Christian's life for which he does not have from Scripture either a general or specific rule, or at least some example to follow — which is as good as a rule. And so we see how Scripture provides direction for all our actions. We have dwelt on this at some length because it is a principle of great importance. Its applications are twofold. First, we must in all the actions of our lives and callings consult the word of God. For our direction, we must search for either general or specific rules, or at least for examples of godly people in similar situations. Without the warrant and direction of one of these, we must not enter into anything or undertake any action. If we do, we cannot clear ourselves from sin in doing so. We sin because we are not pleasing God in that action. We are not pleasing God because we have no faith for doing it. We have no faith because we have no warrant or basis in the word for it. Therefore, whatever a person presumes to do without some warrant in the word for his direction, he sins in so doing.

Second, ministers must learn their duty from this. If no action can possibly please God that is done without faith, and no action can be done in faith without warrant from the word, then ministers must be God's mouth to the people — able to tell them what is lawful and what is unlawful according to the word, so that their people may perform their actions in faith and thereby please God.

Having laid down this principle — because it is of such great importance — the Holy Spirit now moves on to prove it in the next words.

For he who comes to God must believe that He is and that He is a rewarder of those who seek Him.

These words are proof of the earlier principle, and the reasoning runs as follows:

He who comes to God must believe. But he who pleases God comes to God. Therefore he who pleases God must believe — and so, without faith it is impossible to please God.

He who comes to God —

To come to God in Scripture — and especially in this context — means to labor to have fellowship with God through Christ. This is clear from three other passages in Hebrews: in chapter four we are told to come boldly to the throne of grace; in chapter seven, Christ is said to be able to save completely those who draw near to God through Him; and in chapter ten, we are called to draw near with a sincere heart in full assurance of faith. From all of these it is clear that to come to God means to have fellowship with God through Christ. The reason this phrase is used so often in writing to the Hebrews is that many of them, having professed faith in Christ, had afterward abandoned Him and turned away from His religion — and by renouncing Christ they had turned away from God. Therefore the author urges them to watch out lest any of them develop an evil and unbelieving heart that turns away from the living God (Hebrews 3:12). Conversely, if renouncing Christ is to fall away from God, then we may conclude that coming to God means cleaving to Christ and to God through Christ. So the meaning is: whoever will have any fellowship with God through Christ must believe.

What must he believe? Two things:

1. That God is. 2. That He is a rewarder of those who seek Him.

He must first believe that God is.

That is, not so much that there is a God — for even natural reason teaches us that — but that this God, whom through Christ he labors to know and draw near to, is the true and only God.

This is a notable point in Christian religion: to believe that God is truly God — not a fiction, a shadow, or an imaginary God, but God in reality. It is the very aim of the first commandment God gave to humanity. If someone objects that no one who knows God would fail to acknowledge Him as God — that no one was ever mad enough to think otherwise —

The answer is that to believe the true God to be truly God is a matter of great difficulty. Though a person by nature may believe there is a God, it does not follow by nature that he believes the true God to be God. In fact, by nature every person is an atheist and denies in his heart that the true God is God, and fights against the first commandment more than any other. This may safely and truly be affirmed of all people who ever came from Adam — Christ alone excepted — that by nature they are atheists. This can be proved as follows.

By nature, though we know and believe there is a God, the corruption of our nature is such that we create and imagine Him to be whatever we please. We deny in our hearts His power, His presence, and His justice. But to take away these three from Him is to deny that the true God is truly God.

First, people by nature deny God's presence. People would be ashamed to do many things in the presence of even the lowest person on earth — and yet when they are out of other people's sight, and still in God's presence, they do these things carelessly and boldly. I am not speaking of ordinary natural actions which are lawful — though there are many of these that people naturally refuse to do in front of others out of natural modesty. I mean sinful actions which are not shameful for any natural reason, but simply because they are serious sins — actions people would fear to do if any other person were watching. Since then people feel no fear and no shame doing these things even in God's presence, it follows that they naturally assume God is not present. If they were genuinely convinced of His presence, they would not commit these sins even if they thought no more of God than they do of a man.

Second, people by nature deny God's power — in this way: when a person offends a magistrate by breaking a law that could result in death or serious punishment, he is deeply afraid and his whole concern is how to escape that punishment. But let a person offend God by carelessly breaking all His holy commandments, and he feels no fear at all and does not tremble at the punishment those offenses deserve. How can this be? Only because, however much he grants there is a God, he is not convinced that God has the power to avenge the contempt of His laws. Therefore he never fears or flinches at the thought of God, never flees from His avenging hand, but plods on in sin without fear.

Third, people by nature deny God's justice. The justice of God means overlooking sin in no one — condemning and punishing it wherever He finds it, by inflicting on it the curses of the law. But people deny this justice. Though a person sins against God's law and his conscience tells him so, he still convinces himself that no curse or punishment is owed, or at least that he will escape it. Indeed, though he sees any number of people before him punished for the same sin — our nature is so blind and corrupt — he still thinks, for all that, it will not fall on him. And it is a sorrowful yet very true thing that the God of ignorant people is a pure idol: a God made entirely of mercy, with no justice in Him at all. They carelessly lay all their sins on Christ and say God is merciful. In this belief they care nothing about how ignorantly, loosely, or irreverently they live. Their hearts never have a reverent and sobering thought of God's justice.

These are the pitiful imaginings that all people by nature hold about God. All of them can be proved from clear Scripture. The first — denial of God's presence — is shown in the psalm where David depicts the wicked saying to themselves: "God has forgotten; He hides His face; He will never see." The second — denial of God's power — is shown in the blasphemy of Rabshakeh, who said aloud what all people's hearts think by nature: "What God can deliver you out of my hand?" The third — denial of God's justice — Isaiah demonstrates clearly, telling us that the wicked say: "We have made a covenant with death and with Sheol we have made a pact... when the overwhelming scourge passes through, it will not reach us."

Both Scripture and plain demonstration prove this to be true: every person by nature denies God's presence, power, and justice — and is therefore by nature a clear atheist, not believing that God is truly God. Furthermore, there are four kinds of people who put this atheism into practice.

First, those who are not ashamed to say openly: "Is there a God or not?" and dare to debate the question, finally declaring there is none — that all matters concerning God and His worship are simply devices of politicians to keep simple people in awe and make fools contented. But these are the greatest fools of all, and the devil invented this impious idea to keep them in miserable blindness. Such fools have existed in every age. Yet in earlier times, as David says, these fools only said this in their hearts. But now the fools of these last and corrupt ages are ripened in their folly — they dare say with their mouths: there is no God. These are monsters in nature and incarnate devils, worse than the devil himself, who in his own judgment was never an atheist. These are to be marked and feared more than toads and vipers. If such a person can be convicted by lawful evidence, if any heretic or traitor ever deserved death, such a one deserves ten deaths — as a traitor against God, against humanity, and against nature itself. And though these wretches say there is no God, they make a god of themselves, sacrificing all their desires to pleasure and profit.

The second kind are those who acknowledge and worship a God, but a false god. These have existed in every country and in most ages, as history shows — some worshipping the sun, some the moon, some stars, some animals, birds, or fish, some dead idols of wood, stone, or metal. And of this same kind — and no better — are some within churches where the true God is worshipped. The apostle says that covetousness is idolatry. For a person whose heart is entirely set on riches, a lump of gold is his god. And for another whose desires are all for pleasure, his belly is his god. Let such people hold whatever they like in their stated beliefs — their practice proclaims them atheists.

The third kind are those who worship the true God but in a false manner. There are three principal groups of this kind. First, Muslims. Second, Jews — who hold to the true God but deny the Trinity of persons and the deity of Christ. Third, the true Roman Catholic holds in words one God and the Trinity of persons as we do — but look at their doctrine, and if their words have any plain meaning, they deny it. If the second person is the true Christ, then He has two natures — the Godhead and the Manhood. But through their invented doctrine of transubstantiation, they effectively destroy the reality of the Manhood. Furthermore, Christ has three offices — He is the true King, Priest, and Prophet of His church. If He is not so, He is not Christ. But Roman Catholic doctrine in plain words and necessary implication denies all three, as has been demonstrated repeatedly to their shame and published to the world. They have never yet been able or willing to answer it — and if they try, they will soon hear from us again, or else we will retract it. But until then, it is evident that their God is by their doctrine not the true God but an idol. For as John says, "He who denies the Son does not have the Father either."

The fourth kind of atheists are those who acknowledge and worship the true God and who worship Him in the true way outwardly — but who deny Him in their lives and deeds. These are not to be found only in Muslim lands, Jewish communities, or Italy. All our churches are full of such Protestant atheists. Italy may have more atheists in conviction than we. But these hypocrites and practical atheists are here among us too — these tares are mixed among our grain. Of these the apostle speaks: "They profess to know God, but by their deeds they deny Him." Let it not seem strange that such people are called atheists. The apostle says plainly that a man who does not care for his own family is worse than an unbeliever. From this it is evident that a person may be a professor of the Gospel, a Christian in profession, and an unbeliever or atheist in practice. And it is certain: however much a person may profess, if his life is worthless, his religion is a false religion in him.

To close up this point with its application: if it is true that there are so many kinds of atheists — that the world is nearly full of them, and that we all are atheists by nature — then first, let us see how difficult it truly is to believe in God rightly. And if no one comes to God except the one who believes in God rightly, then we see it is no wonder that so few come to God. Let us therefore go to God in earnest prayer, asking Him to give us His Spirit to work true faith in our hearts and to make us people of true belief. Second, since people can be Christians in profession and atheists in practice, let us all examine ourselves carefully and join to our profession both conscience and obedience. Otherwise, the more we know God, the worse we are. God may in time give us better minds, but until then we are no better than deniers of God. And though we may approach Him in profession and external service, we are in fact far from Him, because we lack that true faith which professes God not only in belief but in practice. That true faith will bring us near to God — for he who comes to God must believe that God is. So much for the first thing to be believed by one who will come to God and please Him.

The second is: and that He is a rewarder of those who seek Him.

This is a notable statement — one of the most comforting in all the book of God — and it contains the second thing to be believed. It has two natural parts: 1. How a person seeks God. 2. How God rewards those who seek Him.

As to the first: a person truly seeks God by four actions.

First, a person must forsake himself, go outside himself, and in his own estimation as it were lose himself, when he sets out to seek God. If anyone asks how this is possible, the answer is this: a person must labor to see his sins fully and distinctly, and in seeing them be cast down, as a person is when he sees his debts. Then let him look within himself and see if he can find any ability to pay those debts — any means in all the world to satisfy God's justice and purchase pardon. If upon honest examination he finds none at all — not the slightest — and finds nothing in himself but an accusing, raging conscience, then let him fall completely out of love with himself, and hate and despise himself and his own worthlessness. Finally, let him despair of his own salvation in or from himself. In doing this, he forsakes himself, denies himself, and literally loses himself. And this a person must necessarily do to himself if he will set his heart to seek the Lord. For God will be found by no one who hopes to find help from any source but His. Those who seek God while still looking to themselves rightly lose both God and themselves.

Second, when a person who will seek God aright has lost himself, he must hunger in his heart and soul — not for wealth, honors, ease, or pleasures, but for the favor and mercy of God in Christ for the forgiveness of his sins. A single drop of Christ's blood to wash away the guilt and stain of his defiled and sinful soul must be more precious to him than all the pomp and glory of ten worlds. Just as a hungry soul hungers for food and a faint soul thirsts for drink, so his soul must hunger for God's mercy and thirst for Christ's blood. These two are essential. As a person who undertakes a long journey must be provided with food and drink, so the one who sets out on the journey to seek the Lord must have this provision for his soul's sustenance: God's mercy and Christ's merits. A person who seeks without a soul hungering after these may seek long and find nothing.

Third, if someone truly wants to seek God, they must not wander down just any path. They must take the true and living way that Christ opened through His blood. They must not trust any other guide, but rely on Christ's Spirit alone to lead them. And they must not look to many mediators or messengers to reach God, but make Christ alone their way to God the Father. We must go to Him, give ourselves over to be taught and guided by Him, and leave our requests to be brought by Him. We must not expect to reach God by running on pilgrimages to this or that saint's picture or bones, or to Our Lady of Loreto. Many have sought God through these things, but who has ever found Him? No -- you could stay in her fabricated shrine at Loreto your whole life and still end up in hell when you die. You could kiss every saint's picture, bone, and hair, and every relic in Spain and Italy, and none of it would earn you even one glimpse of God's favorable face. Nor should we expect to reach God through our good works, even though we are still obligated to do them. Good works are helpful markers along the way and good evidence that we are on the right path, but they cannot open heaven and let you in. So when you have done everything you can, you must set it all aside when it comes to justification and coming to God. You must go to God through Christ alone and hold fast to Him. He is the door, the way, the truth, and the life. No one has ever truly found God who did not seek Him through Christ alone. When all the Roman Catholic inventions and distinctions have done their best, people will be proven liars, and Christ will be proven to speak truth when He says: No one comes to the Father except through Me.

Finally, when all these things are done, you must believe that God has become your merciful Father in Christ and is reconciled to you through Him. There is no reason to fear -- if you seek God in Christ, you will find Him. And when you have done the three things described above, you can safely and confidently believe that you have truly sought God. But after all of this, if you do not have firm and living faith, you are not seeking God. For just as it is impossible to please God without faith, it is also impossible to find God without faith. So if a person loses confidence in himself, longs for God's mercy, takes Christ alone as his guide and mediator, and firmly believes in his reconciliation with God through Christ, then he seeks God the right way. And to this kind of seeking belongs a reward and a blessing. Now if this is what it means to seek God, it sheds some light on a great question: Is the Church of Rome a true church, and is their doctrine truly universal, or is it flawed and failing on fundamental points? In answer: Can any church be a true church if it does not lead its children to seek God? Can any doctrine be truly universal if it does not teach its children to seek God the right way, but instead sends them down a thousand side paths? Surely, if this is what it means to seek God, then search through all the Roman Catholic teachers and nearly all their writers, and see whether people are not taught to seek God in an entirely different way. Whether their way ordinarily brings seekers to God or not, we leave to God's merciful judgment. But for ourselves, since we see that we have the true and living way, the sure and certain way -- through Christ to God, through the Son to the Father -- let us rejoice in the comfort of so rich a mercy. Let us be thankful to the Lord for revealing Himself to us and opening to us the true way to Him and to His glory. And that is enough about the first point: how we must seek God.

The second point is: how God is a rewarder of those who seek Him. I answer: God rewards those who seek Him --

First, He rewards them by graciously offering Himself to be found by those who seek Him. He never hides Himself or turns away from a soul that seeks Him. Instead, He turns toward that person and goes out to meet the one who comes to Him. He is that good Father who saw the prodigal son from far away, went out to meet him, and received him (Luke 16). In fact, it is more true that He is found by those who did not seek Him than that anyone ever sought Him and failed to find Him. In this way God greatly displays His grace and mercy to humanity by being so surely found when people seek Him. For in this world, things do not work that way. All people seek the face of the ruler, says Solomon. That is true, but not everyone finds it. No. Access to powerful people is not easy. They and their favor are so guarded that people may search a long time before finding either them or their favor. But God is not so closed off that He refuses to be seen or spoken to. He is found by those who seek Him. Just as God honors Himself by being accessible, He also richly rewards His servants. There is no greater satisfaction for a subject than to know that his service pleases his ruler, and no greater joy than to find his ruler's gracious favor when he seeks it.

Let this practice of the great God of heaven first of all teach the powerful people of this world to be willing to be found when they are sought out. By doing so, they will honor themselves and encourage the hearts of the people who come to them. And this can also be a rich comfort to the poor of this earth. When they see that they must wait, and pray, and pay, and seek the face and favor of powerful people and still cannot find it, they can remember that they have a God who will not shut the door on them, will not turn away, will not hide, will not scare them off with a harsh answer or a sour look. Instead, He has this honorable and noble quality: He will be found by those who seek Him.

Second, He rewards those who seek Him by giving them His love and favor. Not only He Himself, but His favor will be found by all who seek Him. It is God's favor that God's children seek, and His favor they will certainly find. This is no small reward. In this world, a person considers it enough if he has the ruler's favor. That is why it was a common saying in ancient times: Let me find grace or favor in the eyes of my lord the king. God's children speak the same way to the Lord. It is not wealth or honors we seek from God's hand, but let us find favor in the eyes of the Lord our God. And so they do, whatever else they may find in this world.

Third, He rewards them not with His bare favor alone, but with the most gracious expressions of that favor possible. These are two: forgiveness of their sins, and eternal life and glory with Himself. This is the most any ruler can do for a subject who has offended him: forgive the offense, set aside the punishment, and advance him to honor. This is what the Lord does for all who seek Him. He forgives the debt they owe Him -- by which their life, soul, and everything was forfeit to Him -- and gives them also everlasting life. What a generous reward is given to those who have come to take shelter under His wings.

Fourth, He rewards them with foretastes of heaven and happiness even in this world. A good conscience and joy in the Holy Spirit -- the comfort of these, even in the bitterest suffering, is greater than all the pleasures and satisfactions in the world.

Finally, He rewards them with the accompaniments of heaven and eternal life: namely, the good blessings of this life. God gives His children a sufficient portion of these in this world, as tokens of His favor and as rewards for their service in seeking Him.

Now, while this passage points toward all of these rewards, the Holy Spirit primarily and directly means eternal life. It is as if He said: whoever comes to God must firmly believe that God is able and most willing to reward all who come to Him with a better reward than this world can give -- even eternal life and glory, for His Son's sake.

But then some will object: God rewards us, therefore we have merit; therefore good works deserve reward.

I answer: this passage is indeed crudely misused by Roman Catholics for that purpose, but the truth is far different. God rewards people for two reasons. First, for the sake of His promise -- and that is for His own sake, since it was His own goodness that moved Him to promise, and He owed no prior debt to anyone. Second, He rewards our good works not for our merits -- for our works deserve nothing but death and curses -- but for Christ and His merits. It is on account of Christ's worthiness that our good works are rewarded. So there are two reasons God rewards, and human merit is neither of them. The argument that 'God rewards, therefore we merit' is therefore worthless, because God does it for other reasons. These people extract poison from this flower like spiders, but let us draw out the honey instead, for this notable statement has excellent applications.

First, if God is a rewarder of those who seek Him, then He is not a rewarder of those who do not seek Him. Who does not seek God? Wicked and ungodly people do not seek Him. Instead, they try to avoid Him and His service. This statement therefore weighs heavily against them. When they hear it, their conscience answers: but we do not seek God, and therefore we can expect no reward from Him. Do you seek the world? Then the world must be your rewarder. Do you seek to please yourself? Then you must reward yourself. And if you please the devil by living in sin, then he must be your paymaster. How pitiful and dreadful those rewards will be.

Furthermore, if God rewards no one but those who seek Him, here we can see the reason why so many Roman Catholics abandon their religion on their deathbeds and cling to Christ's merits alone when they come to die. Their conscience tells them at that moment that through their pilgrimages, relics, self-invented worship, and the many other practices common in Roman Catholicism, they never truly sought God but only sought themselves -- their own honor, gain, and reputation. They knew full well that no reward was due for such service. And so by their own practice they confirm the saying: it is good to live as a Catholic, but good to die as a Protestant.

Second, if God is a rewarder of those who seek Him, then what the apostle says is most certainly true: it is not in vain to serve God (1 Corinthians 15:58), for God is a rewarder of those who seek and serve Him. Therefore the atheists and ungodly people of this world -- who say, 'It is in vain to serve God, and what profit is there in keeping His commandments?' -- are here proven liars against the truth.

Since this is so, let it urge us all to seek and serve God in complete truth and sincerity, knowing that we serve One who will reward it. Nothing encourages a person to serve his lord and king more than to see that his effort is noticed and his service rewarded. And nothing discourages him more than the opposite. If God ever forgot or neglected anyone who served Him, let us take our service elsewhere and consider Him unworthy to be sought. But if, on the contrary, He has never forgotten, deceived, or disappointed anyone who served Him, then He is most worthy to receive the service of both our souls and bodies. David once said: In vain I have kept my heart pure and washed my hands in innocence. But he was then in a severe temptation, as he himself admits there. Afterward, when he went into the sanctuary of God and searched out the truth of the matter, he confessed he had been wrong. Just as he acknowledged in the first verse that God is good to Israel, so in the last verse he concludes that it is good for him to draw near to God. So although the temptation was very strong, faith appeared at the beginning and won the victory in the end, testifying that God is good to all who seek Him. On another occasion -- for he was a man of many sorrows and temptations -- when he was in some extreme distress, his sinful nature so overpowered him that he said: All men are liars. Whatever Samuel, or God, or Nathan, and the other prophets had told him about God's love, mercy, promises, providence, and fatherly care -- he declared it was all false and untrue. Now if David or all the kings in the world could prove this, then God would not be worthy to be sought. But powerful men think they can say anything, especially when they are upset, as David was here. But when David came to his senses and considered the words he had so rashly spoken, he repented and -- on better reflection -- confessed and wrote it down for all future generations, to God's glory and his own shame, that it was said in haste: I said in my alarm, all men are liars. He said this in his panic and fear. But upon reflection, in the very next verse, he confesses that God's blessings to him were so many and so great that he could not begin to think of what to give back to the Lord for all of them. And in another place, he cries out in wonder: How great is Your goodness which You have stored up for those who fear You, which You have done for those who take refuge in You, before the sons of men!

We see, then, that Christ's merciful promise is always fulfilled: Seek and you will find (Matthew 6). No one has ever sought God and failed to find Him. We may seek our own pleasures and live carelessly, only to be deceived and to hear that dreadful question: What benefit did you gain from those things? (Romans 6). What reward comes from that but shame and sorrow? But if we seek God the right way, we never waste our effort. So let us seek God. Let the hand of our hearts knock at God's gate of mercy in Christ, and we will not go away without a reward. The prodigal son fled from his father, spent everything, and lost his favor. But the moment he said, 'I will go back and humble myself before my father,' he found him and won his father's favor again. So let us simply offer ourselves to seek God -- for God understands our thoughts long before we speak them -- and He will come to meet us, receive us, and give us a reward.

Third, just as God rewards those who seek Him, He rewards all who seek Him. No one who seeks misses Him; all who seek, find. The powerful do not get special access while the poor are shut out. All are received as they come, with no distinction. The more carefully anyone seeks, the more welcome they are. Here let rulers and powerful people learn their duty from God, by whose grace and permission they hold their positions.

First, let them consider it unworthy of their greatness to let anyone serve them without a reward, and a stain on their honor if deserving subjects cannot find their favor. They should not crush the hearts of their servants by ignoring them and their efforts. Instead, they should encourage them to serve by acknowledging them, by showing goodwill, by speaking kindly, and by rewarding each one according to his worth. All powerful people should regard this as one of the jewels of their crown: to have it said of them, 'This person is a rewarder of those who serve him.'

Furthermore, let them learn to distribute their favor according to reason, not merely personal preference. God is fair and equal to all who seek Him, and rulers should be the same. That is true honor and justice: to reward each person as he deserves. When the best reward goes to whoever performs best, it motivates everyone to compete to be first and most eager in their service.

Beyond this, rulers must learn not to look down on those who are beneath them in this world. Although the order of society requires differences between people -- otherwise it could not function -- it is not that way with God, nor will it be in the world to come. There, the subject, the servant, and the poor person can claim a share in God's favor just as well as the greatest. In fact, whoever seeks most carefully will find the greatest reward.

Here is also a comfort for the poor and those in humble circumstances, whom God has appointed to lower positions in this world. Do they seek favor here and find none? Do they work and do their duties but receive no reward? Let them learn to seek God, who will certainly both notice what they do and reward it generously.

Fourth, since God is a rewarder of those who seek Him, here is an encouraging comfort against two great obstacles that keep many people from serving God.

The first obstacle is that seeking God is a matter of mockery to ungodly people. If a person sets his face toward Jerusalem, there are immediately Samaritans who will hate and mock him for it. If someone sets his heart to seek God -- by hearing the word more carefully, praying to God, instructing his family, or keeping the Sabbath more faithfully than before -- he immediately becomes the laughingstock and the target of ridicule among ungodly people. But here is the comfort: the God you seek will reward you, and so richly that you will consider yourself well repaid both for your service and for their mockery. In this world, people do not care who thinks or speaks evil of them, as long as the ruler approves of them. Should it not then encourage us to seek God even when the world mocks us, knowing that by doing so we please God, and please Him so greatly that He will richly reward us? Those who abandon their faith because of such mockers show clearly that they seek to please people, not God.

The second obstacle is this: for a magistrate or a minister to do his duty faithfully is the surest way to bring contempt and hatred upon himself. As a result, many good people are afraid to become either magistrates or ministers. First, wicked people will inevitably hate them, because the minister rebukes sin and the magistrate punishes it. And even good people are too often careless toward those who serve in these roles, failing to show them the respect or support they deserve. Often a person who gives all his effort and care to the church or the community is repaid with hatred, envy, resentment, harsh words, and slander. In this situation, the comfort is this: though a person may not be noticed or rewarded by the world as he deserves, the Lord sees what he does and is a generous rewarder of all who seek and serve Him. This is especially true of those who not only serve God faithfully in these important positions, but also lead many others to seek and serve God.

Fifth, if God is a rewarder of those who seek Him, then He is certainly also an avenger of those who hate Him. A God who can powerfully reward His followers can also powerfully punish His enemies. These two abilities — to greatly advance His friends and powerfully punish His enemies — are the two marks of a king's power, and they belong above all to the King of Kings. This statement, then, is a thunderbolt of the most fearful warning against all unrepentant sinners. It assures them that if they persist in treating God's holy name with contempt by carelessly sinning against Him, they will certainly find and feel Him as a powerful avenger. He promises this Himself in Deuteronomy 32:40-42: "I lift up My hand to heaven, and say, 'As I live forever, if I sharpen My flashing sword, and My hand takes hold on justice, I will render vengeance on My adversaries, and I will repay those who hate Me.'" Notice also that the same phrase is used there. Just as the apostle here says God is a rewarder of those who seek Him, so Deuteronomy calls Him a rewarder of those who hate Him. If anyone objects that these two rewards cannot both be right — since a person might as well hate God as seek Him if both get a reward — the answer is: they do get a reward, but not the same reward. Thieves and murderers are justly rewarded when they die for their crimes. A king rewards a faithful servant by promoting him to honor. Those who seek God are rewarded with mercies and favors beyond their deserving. Those who hate God are rewarded with vengeance and torment according to their deserving. Every wicked enemy of God can be just as certain of receiving that judgment as every seeker of God has been certain of receiving mercy.

But worldly people will say: "We don't hate God. We are neither Jews nor Muslims. We are baptized Christians who attend church as good subjects should." The answer is that Jews and Muslims do no less than this — they do not deny the existence of God but acknowledge it, practice their rites, and are in many cases stricter in their religious observances than most Christians. Something more is therefore required, or else we would have to conclude that Jews and Muslims are also at peace with God. A person may hate God while being neither a Muslim nor a Jew. He may acknowledge Christ and the Trinity and still hate God. As Christ says, "He who is not with Me is against Me, and he who does not gather with Me scatters." The same principle applies here: the person who does not seek, serve, and love God hates God. Every person who knows God must either love Him for His mercies or hate Him for His justice against sin and sinners. Christ also commands: "If you love Me, keep My commandments." If keeping God's commandments is the sign of love for God, then failing to keep them is the sign of not loving God. Taken together, these two passages make clear that whoever does not take sin seriously is God's enemy — and God regards him as such. Let this drive every person away from careless sin and toward true repentance. Otherwise, let him be assured: God is as powerful an avenger of those who hate Him as He is a generous rewarder of those who seek Him.

Finally, if God is a rewarder of those who seek Him, we can see clearly the vast difference between serving God and serving the devil. The devil's servants are fed with empty promises and receive nothing, for the devil has nothing to give. But God's servants, as we see here, are generously rewarded. God is a rewarder of those who seek Him; the devil is a deceiver of those who serve him. Some will say: "No one is foolish enough to be the devil's servant." The answer is: whoever does another's work is either his servant or his slave. Every wicked and unrepentant person does the devil's work, for sin is the devil's work. Therefore all impenitent sinners are the devil's servants. This is Christ's own argument to the Jews: "You are of your father the devil, for you want to do the desires of your father. He was a murderer from the beginning. Murder and lies are his works. You live in these sins and do these works — therefore you are his servants."

The Holy Spirit further teaches us that whoever keeps on sinning without repentance is the slave of sin. Now sin is the agent and intermediary of the devil. Those who are slaves of sin are handed over by sin to the devil, and so they become his servants. Whoever is a slave of sin is therefore also the slave and servant of the devil. If this is true, it will turn out on examination that the devil has more servants in the world than God does. This is all the more grievous because the devil deludes all who serve him and is not able to reward them or give them any good thing.

Some will say: this is not so at all. Who actually enjoys the honors, pleasures, and wealth of this life — who has ease and everything they want — if not wicked people? The answer is: that is often true. But do they receive those things from Satan? Not in the slightest — they receive everything from God. Every person is God's child by creation, and some are His children by grace. To every one of His children He appoints and gives a portion. But to His children by grace He gives a double portion — both here and in heaven. Wicked people refuse to fear or serve God, so they have no share in heaven. Their portion is here. David says as much: there are men who are men of this world and have their portion in this life. God fills their bellies with His hidden treasures; they and their children have enough, and leave the rest for their children after them. This makes clear that wicked people receive their share of God's blessings in this world, and that all their wealth and pleasures are granted to them by God as their earthly portion — while God reserves the greater portion for His children in the life to come. Therefore all the good things in this life that Dives received, and that all wicked people receive, are not rewards from Satan but gifts from God. That is how poor a master the devil is to serve. He promises his miserable slaves anything, but can deliver nothing. He will only lie to them and deceive them. He told Christ confidently, when he showed Him the glory and greatness of this world: "All this is mine, and I give it to whom I wish." But he was a liar from the beginning, and he was lying here as well. He lied to the first Adam, and it is no wonder that he dared to make such a reckless and blatant lie in the presence of the second Adam, Jesus Christ. He promised the first Adam that he would make him like God, and here he promised the second Adam that he would make Him king and lord of all the world and its glory. He kept both promises equally — he deceived the first Adam, and would have deceived the second as well, had Christ trusted him. No one has ever trusted the devil without being deceived — even in the ordinary things of this life. Look at all his witches, the most devoted and committed of his servants — there is not one in all of history he made wealthy. All ages cannot produce a single example. On the other side, there was never a man who served God who did not receive a fitting measure of comfort for this life — and some received abundance — and all of that was only the first fruits and the beginning of the reward stored up for them in the next world. Given all this, is it not a strange and grievous thing to see people still debasing themselves to the slavish service of Satan, and refusing the high and honorable service of almighty God? A common servant in this world has more sense. If he hears of a better position — a master who pays better wages and promotes his servants more — he will leave his old master and find a way to enter the other's service. Should we not be at least as wise for both soul and body as they are for the body alone? Should they leave one man for a better man, while we refuse to leave the devil for God?

Let us therefore abandon the base service of Satan, who can neither reward those who serve him nor will do so. Let us be rid of so poor a master — one who has nothing of his own to give us, except in this world sorrow, shame, and a guilty conscience, and in the world to come the torments of hell alongside himself. Let us instead seek the blessed service of God. If we do not know how to enter it, go to Christ through sincere confession of your sins and earnest prayer, and He will bring you to God His Father. No one who has offered himself to God's service with a sincere and genuine heart has ever been turned away. Then we will feel and discover what a blessed thing it is to be God's servant — of whom it has always been true, is true now, and will always be true, what the Holy Spirit says here: He is a generous rewarder of those who seek Him.

And so we have explored in some measure the meaning and application of this notable statement. We have spent considerable time on it because it is one of the most excellent principles in all of practical theology.

Now let us bring it all together and see how it proves that Enoch was taken away by faith — which is the foundational point and the main subject of this entire example and of these two verses.

God is a rewarder of all His children who seek Him by faith. Therefore it is faith by which God's children please God. And therefore holy Enoch, who was taken up by God from earth to heaven, both pleased God by faith and by faith was taken away.

And so much for the commendation of Enoch's faith, and consequently for the examples of those who lived in the first world before the flood.

Now follows the example of Noah, who lived in both worlds — both before and after the flood.