Sermon 2

Hebrews 11:6. He that comes to God, must believe that God is, etc.

Before we come to the second sort of arguments to prove this principle, that God is, by faith, we think it necessary to answer some objections of Atheism, which may arise and trouble the hearts of men.

Object 1. Men are ready to say that, which you shall find, in (2 Peter 3:4), All things have continued alike since the creation. That is, when men look upon the condition of things, they see the sun rise, and set again, and see the rivers run in a circle into the sea, the day follows the night, etc. The winds return in their compasses, and they have done so continually, and there is no alteration; therefore they doubt whether there be such a God, that has given a beginning to these things, and shall give an end?

Answer 1. For answer to this, consider that these bodies of ours, which we carry about with us, which we know had a beginning, and shall have an end, that there is something in them, that is as constant as any of the former; as the beating of the pulse, the breathing of the lungs, and the motion of the heart, and yet the body had a beginning, and shall have an end. Now what is the difference between these two? It is but small; this continues only for some tithes of years, but the world for thousands; the difference is not great; and therefore why should you not think it had a beginning, as well as your body, and likewise shall have an ending.

See what the Apostle says in this place, though all things continue alike; yet there are two reasons, whereby he proves that God made the world, and that the world shall have an end.

1. The first is laid down in (verse 5): For this they are willingly ignorant of, that by the Word of God the heavens were of old, and the earth standing out of the waters, and in the waters. That is, naturally the waters would cover the earth, as it did at the beginning; for the natural place of the waters is above the earth, even as of the air above the waters. Now who is it that has drawn these waters out of the earth, and caused it to stand out of the waters, and made it habitable for men and beasts, says he, was it not the Lord?

2. And was not this proved by the Flood, (verse 6), whereby the world, that then was, being overflowed with waters, perished; that is, the waters, when God took away his hand, returned to their place, and covered the face of the earth. Now, who was it that did dry the earth again, and now reserves it to the day of Judgment to be destroyed by fire? And this he proves by the famous story of the Flood: You have heard of it, says he, but of this they are willingly ignorant, that is, they are such things as may be known; but by reason of your lusts, which obscure your knowledge, and hide those parts of nature and reason, which God has planted in your hearts; therefore, of these things you are willingly ignorant.

Answer 2. And therefore, besides, we will give this second answer to those that make this objection: That things are not alike since the creation. For,

1. The course of nature has been turned many times, as those miracles that the Lord wrought in stopping the course of the sun, and making of it go backward; he made the waters to run a contrary course, and stopped the heat of the fire, and the efficacy of it, so that it could do the three Children no harm.

2. Besides those miracles, look upon the things done among us, and you shall see, though they are not contrary to nature, yet nature is turned off its course, as in our bodies there be sicknesses and distempers, so there are in the great body of the world, strange inundations, stirs and alterations. Now if there were not a free Agent, that governs these, why are these things so, and why no more? Why do these things go so far, and no further? Why are there any alterations at all? And when any alterations come to pass, who is he that stops them? Why does the sea overflow some places, and go no further? Who is he that sets bounds to them, but only the Lord? Therefore this we may learn from it, the constancy of these things shows the wisdom of God; as it is wisdom in us to do things constantly: and again, the variety of things shows the liberty of the Agent; for the actions of nature are determined to one, but God shows his liberty in this, that he can change and alter them at his pleasure.

Besides, the things that are ordinary among us, wherein there is no such swerving, but they are constant in their course; does not God guide them, and dispose of them as he pleases? As the former and latter rain: does not God give more or less, according to his good pleasure? Which shows, that all things have not continued alike, but that there is a God, that governs the world. And as it is thus with natural things, so in other things also; you shall see some judgments and rewards upon some, and not upon others.

Object. Oh but, you say, the world has continued very long, and there is a promise of his coming, but we see no such thing?

Answer. But, says the Lord, A thousand years are to me but as one day, and one day as a thousand years. As if he should say, it may seem long to you, who measure time by motion and revolution, to your narrow understanding it may seem long; but to God it does not: A thousand years with him, is but as one day. Where, by the way, we shall answer that fond objection:

Object. How the Lord employed himself before the creation of the world?

Answer. A thousand years to him is but as one day; and again, one day is as the longest time, that is, there is no difference of time with him. To which I may add this; that, who knows what the Lord has done? Indeed he made but one world to our knowledge, but who knows what he did before, and what he will do after? Who knows his counsels? And who is able to judge of him or of his actions? We can know no more, nor judge no otherwise than he has revealed, we have no other book to look into, but the book of his Word, and the book of this world; and therefore to seek any further, is to be wise above sobriety, and above that which is written.

Object. 2 But from where then comes this promiscuous administration of things, which seems to make things run upon wheels, they have no certain course, but are turned upside down: from where comes this to pass, if there be a God that rules heaven and earth?

Answ. For answer of this, look in (Ezekiel 1) where you have an expression of this, of things running upon wheels: wherein you may observe these things:

1 That all things here below are exceeding mutable; and therefore compared to wheels, and they are turned about as easy as a wheel, so that a man may wonder at their variety and turning.

2 But yet, these wheels have eyes in them, that is, though we see not the reason of things in them, yet they have eyes in them, they have something to be discerned; the speech is a metaphor, and a metonymy too, showing that there is something in their events, that may show the reason of their turning, if we could discern it, but it is oft hidden from us.

3 And these wheels are stirred, but as the beasts stir them; that is, there is nothing done here below, but they are done by the instruments of God, namely, the Angels.

4 And these Angels, first, have faces like men, that is, the wisdom of men; and on the other side, secondly, a face like a lion, for their strength; thirdly, there is service, and laboriousness in them, as in oxen: fourthly, there is swiftness in them, as in eagles; and this is meant of the Angels, that order and guide the course of things, and change them, as we see continually.

5 Again, as these wheels move not, but as they are guided by them, and both move by the Spirit, that is, what God commands them, they execute, they go, when he would have them go, and stand still, when he would have them.

6 Again, for the manner of their motion; every one of them had four faces; that is, they could look every way, from East to West, and from North to South, when as man can see but one way, before him, he cannot look on the right side, or the left, or behind him, and therefore he may be deceived; but these look every way. So also the feet, on which they go, are not like men's feet, to go forward only, but like calves' feet, that is, they were round feet, which go either forward or backward, so, as they are easily turned; and as they see every way, so they are apt to go every way, and this with the greatest facility that can be. Let a man set anything on work, and it must needs run in such a channel, in such a way, he cannot change it suddenly: But it is not so with God, he can alter a thing as easily to the left hand, as to the right, and that in an instant.

Object. But what dependence is there between things; do we not see strange things come to pass, that we can see no reason for, as the Churches overthrown, the godly afflicted, the wicked exalted?

Answ. Well, says the Lord, this is to be considered further, that one wheel is within another, and the wings of the Angels are one within another; there is a suitableness, and an agreeableness between them: so that take the changes of a thousand years, and, if you sum them up, you shall find them, as wheels, one within another. Therefore I would sum up the answer thus; this deceives us, we look upon God's providence, in some few particulars only, that we look upon a wheel or two, and not as they are one within another; for then, indeed, we should see things that might cause us to wonder: as we see Joseph, an innocent man, lying in disgrace and imprisonment; and David, though innocent, yet a long time disgraced in the Court of Saul, and afterwards Shimei cursing him; indeed, we see Jesus Christ himself delivered and condemned for an impostor, and that by witnesses, and in a legal manner: so we see Paul, one that was a man, full of zeal, yet accounted one of the worst men, that lived in his time: and Naboth, an innocent man condemned to death by witnesses, and stoned, and who shall rise again to show his innocence? If you look but upon a wheel or two, you shall find the Church ready to be swallowed up in Esther's time; but if you look upon them all at once, then you will see, that these passages have eyes in them, and that they have Angels, and the Spirit to guide them. As for example, look on all the wheels of Joseph's life, you shall see the envy of his brethren, selling him to the steward of Pharaoh's house, and there his falling out with his mistress, his casting into prison, and there meeting with Pharaoh's officers; he was thereby made known to Pharaoh, and so he became great in Pharaoh's Court; and then you see it is a goodly work. So in David, take all the wheels together, and you shall see a glorious work; how God brought him along to the Kingdom; God was with him, and wrought his works for him, when he did sit still; and when his hand was not upon Saul, then he sent the Philistines to vex him, and to end his days: and first he gave David the Kingdom of Judah; and then afterwards Abner and Ishbosheth fell out about a word, and one of them was slain; and then also came two wicked men, and took off the other's head, and so came home the whole Kingdom of Israel into his hand. So also in Esther's time, take all the wheels together, and you shall see an excellent act of God's providence, when the Church was ready to be destroyed, when the neck was upon the block, and the sword drawn out ready to strike, and that that night the King should not sleep, but that a book must be brought, and rather that than another, and that the place should be opened, where he should find Mordecai his revealing of the treason against him, and thereupon the decree was revoked, and the Church delivered: I say, take all these together, and we shall plainly see, that in this strange administration of things, there is still a providence, and that there are eyes in the wheels, and a spirit to guide them.

Object 3: If there be such a God that made the heaven and the earth; what is the reason then, that we see things are brought to pass by natural causes? If there be a cause for such a thing, the effect does follow; when there is no cause, then the effect does not, as a wise man does bring a thing to pass, but the foolish miscarry in them, we see the diligent hand makes rich, and he that labors not, has nothing; and things that are strong prevail against those that are weak; and so God is forgotten in the world, and his wisdom and power is not seen?

Answer 1: It is not so: God does carry it often another way, as it is (Ecclesiastes 9:11): Always the battle is not to the strong, but chance and accident befall them all; that is, the Lord of purpose does often change them, that his power and might may be seen. We see often, that princes walk on foot, like servants, and servants ride like princes, as in Chapter 10, that is, things do not always come to pass according to their causes; for, when the cause is exceeding fair to bring forth such an effect, yet we see it is an abortive birth, and such things come to pass that we looked not for; as he that was diligent, many times comes to poverty; the wise do often miscarry in bringing their enterprises to pass.

Answer 2: Though the immediate cause produces the effect; yet, who is the first cause? As for example, though folly be the cause, that such a business does miscarry, yet who is the cause of that folly? It is sin that brings destruction, and does precipitate a man thereinto; but who is it that leaves men to their sins and lusts? You see, what was the immediate cause of the loss of Rehoboam's kingdom — the ill counsel that was given him by the young men; but who was it, that fitted the cause thereunto? Was it not the Lord? So on the contrary, we see that godliness is the cause of good success, and makes men to prosper, but who is the cause of that cause, is it not the Lord himself?

Object 4: But, often it is ill with those that are good, and well with those that are wicked; the wicked prosper, many times, when it goes ill with those that fear the Lord; often it comes to the wicked according to the work of the righteous, and conversely. If there be a God, what is the reason that this comes to pass?

Answer: It is certain, that whenever any wicked man does an evil act, and a good man does well, and serves the Lord with a perfect heart, that there is a sentence of good and evil goes with it; but God does often suspend the reward to the godly, and of punishment to the wicked; the execution of them is deferred. Besides, we are often mistaken; for that which we think to be ill to us, is many times for our good; and that which we think is very happy and prosperous, may be hurtful to us. As for example, when Jacob came from Laban, God said to him; Be not afraid, I am with you, and I will do you good. You see, Jacob was no sooner gone, but Laban follows him, and would have done him much hurt, had not the Lord taken him off: no sooner was Laban gone from him, but Esau comes against him, and when the Lord had rescued him from him; when he was come nearer home, when he might have expected some rest after his weary journey; yet then his daughter was ravished, and his two sons were rebellious, and committed murder; after that Rachel died, and Deborah, who was Rebecca's nurse, who was a good woman, and therefore a great loss to his family; after all this, a famine fell upon him; yet for all this, God said that he would do him good; and doubtless, God was as good as his word, and he did him good: for that medicine is good, that does us good, though it be bitter, and so was it with these afflictions. So Paul, he prayed that he might have a happy journey to Rome, and no doubt, the Lord heard his prayer, as appears by the Lord's appearing to him; yet see what a kind of prosperous journey he had; what a deal of trouble did he meet with? Being in great afflictions, he went to Jerusalem, thinking there to be comforted by the saints; and when he came there he went into the temple, thinking he had well provided for himself; but then he was hardly entertained, put into prison, and sent bound to Caesarea, and afterwards, was in many perils upon the sea. And this was the prosperous journey that Paul had, and surely it was happy, and did much good to his own soul, whereby he did good to others; a journey that led him into many experiments of God's providence, and goodness toward him: therefore we must not judge according to the outside, or that which the world accounts of, and appears to be evil, for they may be causes of much good to us: therefore Saint James tells us (James 1:2-3), to rejoice when we fall into various temptations, [illegible] because it is but a trial of your faith. These varieties of afflictions are as fire to cleanse your faith, and make it shine more, and grow more: therefore, says he, rejoice, when you fall into variety of them; for the variety of them will cure that variety of evils and diseases in us; as poverty may do that which sickness cannot do, and imprisonment may heal that which poverty or disgrace cannot do, etc. So on the contrary, those good things are not always good, which we account good; as when a man goes on from one good blessing to another, and is carried with a prosperous wind, and finds no change in anything; this may also tend to his hurt and destruction, as the other to his salvation; these slay the foolish, even as the other save the godly: for these often do make the soul fouler and fouler, and make it to be more rusty. This want of changes makes men to depart from God, and fall into evil; whereas the other makes us the more carefully to cleanse our ways, and to cleave more firmly to him: therefore, let us take heed that we be not deceived about these evils.

Object 5: What is the reason then, that as dies the beast, so does man die, to our appearance, there are none that rise from the dead; indeed, if one should come from heaven or hell, and bring us word what is done there, we should believe it, but when did any ever hear of such a thing?

You have more, than if a man should come from the dead, from either of these two places: for you have Christ come into the world, from the bosom of the Father, and he has brought us news, what is done there. Besides, we have God himself, who is, as it were, come from heaven, and has revealed many things to us, and has declared his will, what he would have us to do, as to Moses upon Mount Sinai, and he would have done it to this day, but that our weakness cannot endure the mightiness and greatness of his Majesty, but would say, as the people did; Let not the Lord speak to us any more lest we die, but let Moses, let him send his messengers, let him speak no more. Again, the Spirit whereby the Prophets and Apostles spoke to us, was it not sent from heaven?

Again, suppose one should come from either of those two places, would you believe him? It might be a false relation, would you believe him without further ground? But it is a direct answer which our Savior gives to this question (Luke 16, the two last verses), it was the objection of Dives, if there came one from the dead again, they would believe it; Abraham answers, They have Moses and the Prophets, and if they will not believe them, they will not believe, though one should come from the dead: as if he should say, these carry greater evidence in them, they have more power to confirm the truth that they delivered, that it came from the great God of heaven and earth, than if a man should arise from the dead, if we consider the many miracles which they did, and holy life which they led.

But, if you will say, that, indeed for the declaring of things, and for the confirming of truths, there is more evidence in these, than if one did arise from the dead; but if one should come from the dead, this would be much to show the eternity of things, and the immortality of the soul.

If this be so; you see, that men have risen from the dead; as when Christ did arise, then many arose from the dead.