t visible. We shall not
insist upon the particular story of it, as it is set down in general, but
only point at some things for our instruction.

First, Ye see who is the Maker of all things, of whom all things visible
and invisible are--it is God. And by this he useth to distinguish himself
from idols and the vanities of the nations, that he is that self being who
gave all things a being, who made the heavens and the earth. This is even
the most glorious manifestation of an invisible and eternal Being. These
things that are made, show him forth. If a man were travelling into a far
country, and wandered into a wilderness where he could see no inhabitants
but only houses, villages and cities built, he would straightway conceive
there hath been some workmen at this; this hath not been done casually but
by the art of some reasonable creatures. How much more may we conceive
when we look on the fabric of this world--how the heavens are stretched out
for a tent to cover them that dwell on the earth, and the earth settled
and established as a firm foundation for men and living creatures to abide
on--how all are done in wisdom and discretion--we cannot but straightway
imagine that there must be some curious and wise contriver, and mighty
creator of these things. It is here said "Through faith we understand that
the worlds were framed." Indeed faith only in the word of God, gives true
and distinct understanding of it. Innumerable have been the wanderings and
mistakes of the wise of the world about this matter, wanting this lamp and
light of the word of God, which alone gives a true and perfect account of
this thing. Many strange dotages and fancies have they fallen into; yet
certain it is that there is so much of the glory of God engraven without
on the creature, and so much reason imprinted on the souls of men within,
that, if it were not for that judicial plague of the Lord's darkening
their understandings, who do not glorify him in as far as they know him,
no man could seriously and soberly consider on the visible world, but he
would be constrained to conceive an invisible God. Would not every one
think within himself--all these things, so excellent as they are, cannot be
out of chance, neither could they make themselves, so that of necessity
they must owe what they are to something beside themselves? And of this it
is certain, that it cannot have its original from any other thing, else
there should be no end; therefore it must