A Commentary upon the 11th Chapter of the Epistle to the Hebrews

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_VERSE 1._Now Faith is the ground of things which are hoped for: and the evidence of things not seen.

Concerning Faith, two points are necessary to be known of every Christian; the doctrine and the practise of it. The whole doctrine of faith (being grounded and gathered out of the word of God) is comprised in the Creed, commonly called the Apostles' Creed: Which being already by us expounded, it follows in order (next after the doctrine) to lay down also the practise of faith: for which purpose we have chosen this eleventh chapter to the Hebrews as being a portion of Scripture, wherein the said practise of faith is most excellently and at large set down.

This chapter depends on the former, thus. We may read in the former chapter, that many Jews having received the faith, and given their names to Christ, did afterward fall away: therefore towards the end of the chapter, there is added a notable exhortation tending to persuade the Hebrews, to persevere in faith unto the end, as also to suffer patiently whatever shall befall them in the profession of it: and to urge the exhortation, there are diverse reasons, not needful to be alleged; for they concern not the present purpose.

Now, in this chapter he continues the same exhortation: and the whole chapter (as I take it) is nothing else in substance, but one reason to urge the former exhortation to perseverance in faith; and the reason is drawn from the excellency of faith: For this chapter does diverse ways set down what an excellent gift of God faith is: his whole scope therefore is manifest to be nothing else, but to urge them to persevere and continue in that faith, proved at large to be so excellent a thing: and indeed he could not bring a better argument to move them to love and hold fast their faith, than by persuading them of the excellency of it. For common reason bids us not only choose, but hold fast that that is excellent.

Out of this coherence we may learn in a word, that perseverance in faith is a matter not of ordinary necessity nor of mean excellency, to the urging whereof the author of this epistle uses so large and so forcible an exhortation; in so much as, whereas ordinary exhortations occupy the room of one or some few verses, this is continued through diverse chapters.

The parts of this whole chapter are two:

1. A general description of Faith from the first verse to the fourth.

2. An illustration or declaration of that description, by a large rehearsal of manifold examples of ancient and worthy men in the Old Testament: from the fourth verse to the end.

Of these two in order.

The description of Faith consists of three actions or effects of faith, set down in three several verses.

The first effect in the first verse, Faith makes things which are not (but only are hoped for) after a sort to subsist and to be present with the believer.

The second is in the second verse: Faith makes a believer approved of God.

The third in the third verse: Faith makes a man understand and believe things incredible to sense and reason.

Of these effects in order.

Now Faith is the ground of things which are hoped for, and the evidence of things which are not seen.

This first verse contains the first effect in the description of faith, wherein first let us see the true meaning of the words: Secondly, what instructions they do naturally yield unto us. For the meaning, we must examine the words severally. Now faith

Faith in the word of God is specially of three sorts: Historical, Miraculous, Justifying or saving faith.

1. Historical faith, is not only a knowledge of the word, but an assent of the heart to the truth of it: and this faith is general not only to all men, good and bad, but even to the devils themselves: James 2.19. You believe there is one God, you do well: the devils also believe it and tremble. Now he that will believe out of the Scripture there is one God, he will believe historically anything in the Scriptures.

2. Miraculous, or the faith of miracles: which is, An inward persuasion of the heart, wrought by some special instinct of the Holy Ghost in some man, whereby he is truly persuaded, that God will use him as an instrument for the working of some miracles: this also is general, both to elect and reprobate, Judas had it with the rest of the Apostles.

3. Saving (commonly called Justifying) faith: which is, A special persuasion, wrought by the Holy Ghost in the heart of those that are effectually called, concerning their reconciliation and salvation by Christ.

Of these three sorts of faith, the third is principally meant, in this place. And although in the description, and over all the chapter, there are some things that agree to other faith than it; yet I say the general scope in this chapter, is principally of that faith that saves a man. It becomes us therefore to learn carefully the instructions that concern the practice of this faith, for it is no less than a saving faith.

Secondly, it is said; This faith is the ground or substance: For the word signifies both. The meaning is: things hoped for, as yet are not, and so have no being nor substance. Now faith that believes the promises, and applies them, that faith gives to these things which yet are not (after a sort) a substance or subsistence in the heart of the believer: so that that thing which never had, nor yet has a being in itself, by this faith has a being in the heart of the believer; this I take to be the true meaning.

Thirdly, it follows of what things this faith is the ground or substance: namely, of things hoped for, and things not seen. And these be of two sorts: either in regard of the Fathers of the Old Testament alone, or of them and us both.

Of the first sort were these two: 1. The incarnation of Christ. 2. The publishing of the Gospel, both to Jew and Gentile in a glorious manner: both these were hoped for of them, but we have seen them: to them they had a being only in faith: to us a being in themselves.

Now unto the fathers of the Old Testament, their faith gave these two things a being in their hearts and souls, though they came not to pass many hundred years after.

There are other things which we hope for as well as they, which are to come, and not seen in respect of us both: and they be six.

- 1. Justification, standing in the remission of sins. - 2. Sanctification in this life. - 3. The perfection and accomplishment of our sanctification after this life. - 4. The Resurrection of the body, and reuniting it with the soul. - 5. Glorification of body and soul. - 6. Life everlasting, and glory with God in heaven.

These they saw not with the eye of the body, neither do we: yet they hoped for them, and so do we: they had no being in themselves to them, neither have they as yet to us: but this true saving faith gave to them, gives to us, and will give to every believer, whilst the world lasts, such a certain assurance of them, that they seem present to us, and we seem presently to enjoy them. We cannot enjoy any of them fully; but saving Faith has this power, to give them all a present being in our hearts, and us such a real possession of them, as greatly delights a Christian soul: insomuch, as the feeling of the sweetness of this glory, though it be to come, overwhelms the feeling of a worldly misery, though it be present.

Fourthly, it is added, And the evidence

This word signifies and teaches us two things concerning faith.

1. Faith is an evidence, etc. That is, Faith so convinces the mind, understanding, and judgment, as that it cannot but must needs, yea it compels it, by force of reasons unanswerable, to believe the promises of God certainly.

2. It is an evidence: that is, whereas life everlasting and all other things hoped for are invisible, and were never seen of any believer since the world began: this saving faith has this power and property, to take that thing in itself invisible, and never yet seen, and so lively to represent it to the heart of the believer, and to the eye of his mind, as that after a sort he presently sees and enjoys that invisible thing, and rejoices in that sight, and enjoying of it: and so the judgment is not only convinced, that such a thing shall come to pass, though it be yet to come: but the mind (as far as God's word has revealed, and as it is able) conceives of that thing, as being really present to the view of it.

Let one example serve for all: life everlasting is a thing hoped for. Now Faith, not only by infallible arguments grounded upon the word and promise of God, convinces a man's judgment, that it shall come to pass (insomuch as he dare say; that he knows as certainly, there is a life everlasting, as that he lives and moves) but this Faith also (as much as God's word has revealed, and as far forth as the mind of man is able to conceive of it) so represents this life everlasting to the eye of the soul, as that the soul seems to apprehend and enjoy this life everlasting; yea, and often in such measure, as that he contemns the world, and all the present felicity of it, in comparison of that measure of the joys thereof, which faith represents to his soul: and thus faith makes that present which is absent: and makes that manifest and visible, which in itself is invisible: invisible to the eyes of the body, it makes visible to the eye of the soul; the sight of which eye is both given, and continued, and daily sharpened by saving faith. And thus faith is a most excellent evidence of things not seen. So then the whole sum of this first effect, is briefly thus much; Whereas things to be believed, as perfection of sanctification, resurrection, glorification, etc. are not yet seen, neither can be, in that they are not yet come to pass; yet if a man have grace certainly to believe the promises of God, these things shall have a being to his soul: in that both his judgment knows assuredly they shall come to pass; and his soul, in most lively and joyful representations, seems to enjoy them.

Hitherto of the meaning of the first effect.

Now in the second place, let us see what instructions this first effect thus unfolded does minister unto us.

First, whereas faith gives a substance, and being to things that are not, we learn that the Fathers in the Old Testament that lived afore the incarnation of Christ, were truly partakers of the body and blood of Christ.

If any allege that this is strange, considering that Christ had then no body and blood, neither had he any until the Incarnation: and how then could they receive that, which then was not?

I grant it is true, they then had no being, and yet the Fathers received them: but how can this be? I answer by the wonderful power of saving faith, which makes things that are not in nature, to have in some sort a being and subsistence: and so was Christ (though he was to come) present to the believers of the old time. For, Apoc. 13.8. Christ is a Lamb slain from the beginning of the world: That is, slain as well then as now: and that not only in the counsel and decree of God, whereby he is born and slain in all times and places: nor only in regard of the eternal power, efficacy, and merit of his death: but also even in respect of the heart of the believer, whose faith makes that, that is locally absent, after a sort truly and really present: even so also is Christ a Lamb slain even from the beginning of the world.

See a plain demonstration hereof in John 8:56. Abraham saw me (saith Christ) and rejoiced: How could this be, when as Christ was not born a thousand years after? Answer. This could not be in reason, but it was indeed to Abraham's faith: whereby he saw Christ more lively, and more to his joy and consolation, so many hundred years before he was; than many which lived in Christ's time, and saw him, and heard him, and conversed with him: for they living with him, yet were as good as absent from him, because they believed not in him: And Abraham though Christ was so far from him, yet by his faith was present with him. Again, 1 Corinthians 10:3 the ancient believing Israelites ate the same spiritual bread, and drank the same spiritual rock, and that rock was Christ: How could they eat and drink Christ, so long before he was? I answer, they did it by reason of that wonderful power of faith, which makes a thing absent, present to the believer: By that faith they received Christ, as lively, as effectually, as much to their profit and comfort, as we do since his coming.

If any man ask how could their faith apprehend that, that then was not. I answer by giving them interest and title to it: and so the Fathers are said by faith to have received Christ, because their faith gave them right and title in Christ, and in their hearts they felt the efficacy of his death and resurrection, whereby they died to sin, and were renewed in holiness, as well as we are now by the same efficacy.

Secondly, whereas faith makes things absent, present;

Here they are confuted that teach that the Lord's supper is no Sacrament, unless the body and blood of Christ be either truly turned into the bread and wine, or at least be in or about the bread; and that so he is locally present, and must locally and substantially be received: and this (say they) is the most comfortable receiving of Christ: for what comfort is it to receive one absent? But these men know not this notable prerogative of true faith, Faith gives being to things which are not, and makes things present which are absent: they therefore that will have Christ locally present, they take this noble prerogative from faith: for here is nothing absent, which faith should make present: we need not go in this Sacrament, to require a corporal presence: it is sufficient if we have true faith; for that makes him present much more comfortably, than it might be his bodily presence would be unto us.

If any man ask how this can be? I answer, The faith of the receiver knoweth best; and yet reason can say something in this case: for suppose a man look earnestly upon a star, there are many thousand of miles betwixt his eye and the star; yet the star and his eye are so united together, as that the star is after a sort present to his eye. So if we regard local distance, we are as far from Christ as earth is from heaven: but if we regard the nature of Faith, which is to reach itself to Christ, wherever he be, in that regard Christ is present: and why should not this be so? For if the bodily eye, so feeble and weak, can reach so far as to a star, and join it to itself, and so make it present; why should not much more the piercing eye of the soul reach up to Christ, and make him present to the comfortable feeling of itself?

Thirdly, here we learn how to behave ourselves in a strange temptation, whereby God uses to exercise his children. The Lord, after that he has received his children into his favor, continues not always to manifest that favor unto them; but often times pulls back the feeling of it for a time; that afterward, he may show it again in more comfortable manner unto them, and that they may afterward more sensibly feel it, and more earnestly love it, and more carefully labor to keep it, when they have it.

Now for the time of this eclipse of the favor of God, he not only darkens his love, but makes them feel also such a measure of his wrath, as that they will often think themselves castaways from the favor of God. David and Job were often exercised with this temptation, as appears by their most lamentable and bitter complaints: yea, David doubts not, Psalm 77:9, to challenge the Lord, that he has forgotten to be gracious, and has shut up his loving kindness in displeasure. And Job, chapter 13:26, complains to the Lord, that He writes bitter things against him, and makes him to possess the sins of his youth; words, as it may seem, of men forsaken of God: and indeed so for that time they thought of themselves. If it please the Lord thus to deal with us, so as we feel nothing else but his wrath wrestling with our consciences, neither can think otherwise by present feeling, but that God has forsaken us; what should we do in this pitiful case? Should we despair, as reason would bid us? No, but take this course: Call to mind God's merciful promises, and his ancient former love; and cast thyself upon that love, though thou canst not feel it: When thou hast most cause to despair, then labor against it: When thou hast no reason to believe, then believe with all thy power. For, remember the power and prerogative of thy faith: It believes not things that are, and manifestly appear, so much as such things that are not, and have no being. So then, when God's favor seems to be lost, and to have no being to thee, then is God's favor a fit object for thy faith, which believes those things that are not. Let all the devils in hell set themselves against thy poor soul, and if thou holdest fast this faith, they cannot all make thee sink under it: for when the devil says, Thou hast lost God's favor; by faith a man answers, though God's favor be lost unto my feeling, yet to my faith it is not: My faith gives it a being, and so long (say what thou wilt) I will never fear that it is lost. When God pulls back his favor, and fights against thee with his wrath; do as Jacob did, Genesis 32:27, 29, Wrestle with God, though thou have but one leg: that is, though thou have but one little spark of faith, fight with that little faith, lay hold by it on God, and let him not go until he has blessed thee, in turning again unto thee his favorable countenance: and say with Job, 13 even in the very heat of thy temptation: O Lord, though thou kill this body and flesh of mine, yet will I trust in thee for everlasting life: yea, and though God's anger should seem to increase, yet for all that take faster hold, and faint not; for faith will never fail thee: it will restore God's love when it seems lost: it will set it before thine eyes, when it seems to be hid. For, mark well but this one reason; if faith will give life everlasting a being, and make it present to thy soul, which indeed yet never had being to thee: how much more can it give a being to God's favor, and make it present to thy soul, which once had, and indeed has still a being, and was never lost indeed, but only to a man's feeling? Thus, true faith is able to answer this temptation, whether it come, in life, or in the pangs of death.

Fourthly, whereas faith is called an evidence: hence we learn, that the nature of faith stands not in doubting, but in certainty and assurance. The Romish doubting of the essence of faith, is as contrary to true faith, as darkness to light: for faith is an evidence of things hoped for, that is, it convinces the judgment by infallible arguments; knowing as certainly the truth of the promises, and of the things hoped for, as that God is God. But Rome will needs join faith and doubting, which indeed fight like fire and water, and can never agree together in every respect; but one will in the end destroy the other.

Objection. But it seems, doubting is a part, or at least a companion of faith, for we doubt as well as believe: and who is so faithful that doubteth not? Answer. We do so: but what then? We should not; for God commands us to believe, and not to doubt: therefore to believe, because it is commanded of God, is a virtue: and if it be a virtue, then to doubt is a vice; faith and doubting are both in a good man, but faith is a work of grace and of the spirit. Doubting is a work of the flesh, and a piece of the corruption of the old man.

Fifthly, if faith be a substance of things hoped for, much more is it a substance to the believer: if it give those things a being which are out of him, much more does it give a permanent being unto the believer himself, strengthening him to stand and continue in all assaults. So, Hebrews 3:14, Faith is that, whereby a believer is sustained and upheld: so that indeed we may fitly say; Faith is the spiritual substance, and the spiritual strength of a Christian man: and according to the measure of his faith, such is the measure of his spiritual strength.

This consideration has divers comfortable uses: but especially two: 1. When any of us are out of the reach of a temptation, so long are we confident of our own strength. But when we are assaulted by the devil, the world, and our own flesh: then we shall find, that to resist is a harder matter than we dreamed of: for, as possible as it is for water to burn, or fire to put out itself: so possible is it for us of ourselves to resist sin; insomuch, as it is a thousand to one, but that at every assault our nature yields. Now if it be so hard to rule over one sin, how shall we do against that sea of temptations, that overwhelms a Christian life? This doctrine teaches thee how: namely, to stick to thy faith, and it will do it for thee: for if it be the substance of the things thou hopest for, which yet never were: much more will it yield unto thee spiritual strength and substance, to make thee stand in all temptations. When thou art tempted, then call to mind God's promises, believe them, that is, apply them to thyself, and be resolved that they were made, and shall be performed even to thee: then though thou have no more power of thyself, than fire has to cease to burn; yet whilst thou dost thus, thou shalt feel thy soul spiritually strengthened against all temptations: and, feeling the experience of this, deny then thine own strength, and magnify the power that God has given unto true faith.

Again, though now we are most of us quiet under our own vines and figtrees: yet we know not how soon the hand of the Lord may be upon any of us, in poverty, sickness, imprisonment, banishment, losses, famines, or how it pleases him: how shall a poor Christian stand and buckle himself to bear these? I answer, true saving faith resting on the word of God, and believing the promises, not formally but truly, will put such substantial spiritual strength into him, as that at first, though he bow under it; yet shall he be able to recover himself again, and buckle himself to go forward in his profession, and shall follow Christ manfully with this his cross: This wonderful power has God given to saving faith, both to resist temptations, and to undergo all crosses.

And thus much of the first action or effect of faith: the second follows.

VERSE 2. For, by it our Elders were well reported of.

This verse contains the second effect of saving faith, which is, that faith is a means whereby a believer is approved of God. This verse has special relation to the fifth verse: For that, that is said here of all the Elders in general, is there affirmed specially of Enoch; namely, that he was reported of to have pleased God.

Let us first search the true meaning of the words.

Elders.] That is, all such men as living under the old testament, believed in Christ: amongst which (though all be understood) yet some were more excellent in faith and obedience than others, and so more honorable, and of higher estimation with God and men: and of them it is specially understood.

Now concerning these Elders, it is further said that they were well reported of: hereby are meant three things.

- 1. That God approved, and allowed of them. - 2. That God did approve of them, because of their faith in the Messiah. - 3. That God gave a testimony, and declared that he approved of them.

For the first it may be asked, How were they approved of God?

Answer. Christ the son of God is he, in whom the Father is well pleased. Now they believing in Christ, their sins were laid on him; and made his by imputation: and contrariwise his holiness, obedience, and satisfaction, were imputed to them, and by the same imputation made theirs: Now that being theirs, God being so well pleased with Christ, could not but also for Christ's sake approve of them. If this seem hard unto any, I make it plain by this comparison. Look as Jacob a younger brother, puts on Esau's garment, the elder brother, and in it was taken for Esau, and obtained his father's blessing and patrimony, which by himself he could not have got: even so we are as younger brethren, Christ is our elder brother, we have no right nor title to our father's blessing, nor to the kingdom of heaven: we must put on the robe of perfect righteousness, which is the garment of Christ, our elder brother: we, standing clothed with [◊], purchase our father's favor, and with his favor his blessing, and his blessing is the right and title to everlasting life. And thus by Christ they were approved.

Secondly, for what were they approved? The text says. By faith; not because faith is an action of a sanctified mind and a good grace of God: for so are humility, love, fear of God (all which are graces of the sanctifying spirit, as faith is): but because it is a worthy instrument in the heart of the believer, which apprehends, and applies to the soul that righteousness of Christ, by which he is justified; thus, it being the hand and instrument of their justification, by it (it is said) they were approved.

3. The text adds, that God did not only approve of them, but that he testified and made it manifest to all the world that he did so.

And this testimony God gave of them 1. In his word. 2. In their own consciences.

The truth of the first is manifest, in that not only in this chapter, but often also in the Old Testament, God has made such honorable mention, and given such honorable titles unto many of these Elders: calling Abraham the friend of God, 2 Chronicles 20:7. And David, a man after God's own heart, 1 Samuel 13:14. And them all, his anointed and dear chosen children, Psalm 105:15. Thus God has testified of them in his word.

2. God testified it to their own consciences, in that he gave them his spirit, inwardly to assure their consciences that he did accept them in the Messiah to come: and thus these elders received a testimony both outward to all the world, and inward to their consciences, that God in Christ approved and loved them: so the sense is plain, the use hereof manifold.

1. In that it is said these Elders were approved by faith: here we learn what is the old and ancient way, the right and straight way (that has no by-ways) to life everlasting: namely, this only, To rely on the mercy of God in Christ for pardon of sin: this is the way wherein all the ancient Elders walked to heaven: this is the way that God has opened and made unto his Court: it is the King's highway, the beaten way, common to every one that knows how to walk in it: and deceived none that ever went in it; and beside which, there is no other. Seeing then, God has consecrated it, and our Elders have trod this way before us, let us follow them; that so we may attain that kingdom whereto it has brought them.

If any yet doubt whether this be the way or no: the spirit of God puts it out of doubt, Isaiah 30:21; First, affirming peremptorily This is the way: Secondly, bidding us therefore walk in the same: This is the way, walk in it. Our Elders obeyed this commandment of the spirit: and, walking in this way, found the end of it, everlasting life. If we would attain the same end of the journey, we must walk the same way.

But the world will say, this is a needless exhortation; for we walk this way, we deny ourselves, and look to be approved of God only by Christ: but it is strange to see how men deceive themselves. Can a man walk in a way, and not leave marks and steps behind him? Even so he that walks in this way, follow him, and you shall see steps of his continual dying unto sin, and living unto holiness; insomuch that a man that follows him, and marks the course of his life in this way, may evidently say: See where he has cast off, and left behind him this and that sin: see where he has taken up, and carried with him these and those virtues and graces of God: Mark, here is a print of his faith, here is a print of his hope, here are prints of his love. And thus may a child of God be followed and traced all the way to heaven, even until he come to his death, which is the gate of heaven. How mightily then are they deceived, which think they have walked all their lives in this way, and yet there is not one step to be seen: for assuredly this way is so beaten and trodden, that no man ever trod in it since the world began; but he left behind him manifest and visible steps, that all men that would look at him, might see he had gone that way. As therefore we all desire to come to heaven, and as we profess we walk in the way thither: so let us be as careful to leave behind us our steps; namely, tokens and prints of our faith, our hope, and love: which if we do, then mark the excellent use of those steps. 1. They testify unto all that see them, that we walked the right way to heaven: and secondly, they will serve for marks and directions for them that shall walk in the same way after us. By the first we shall leave an honorable testimony of ourselves behind us: by the second we shall move others to magnify God's name, to whom our steps have been marks and directions, helps, and furtherances in the way to heaven.

Secondly, for what were these Elders approved? for their faith: for nothing else. Amongst these Elders Samson was wonderful in strength: Solomon in wisdom: Joshua in courage: Moses in learning: many of them, in the honor and pomp of the world, in beauty, riches, and other external gifts, and the most of them all in long life: yet not for one or all of these are any of them said to be regarded of God: but it is plainly said, that for their faith God did approve them. Here then learn what is the thing amongst all things that must make us acceptable unto God: even this, To deny ourselves, and to rest upon the mercy of God in Christ; this will do it and nothing else. Hast thou strength? so had Goliath as well as Samson: hast thou beauty? so had Absalom as well or more than David: hast thou wisdom? so had Ahithophel (though not like Solomon, yet) above ordinary men: hast thou riches? Esau was richer than Jacob: hast thou lived long? so did Cain; and Ishmael as well as Isaac: hast thou many children? so had Ahab as well as Gideon: hast thou learning (the glory of nature)? so had the Egyptians as well as Moses: for there Moses learned it. All these thou mayest have, and yet be a vile person in the sight of God: so far from being approved of God, as that he will not vouchsafe (unless it be in his anger) once to regard or look at thee: hast thou therefore any of those outward gifts? It is not to be contemned, it has his use; thank God for it, and use it well: and use it so as by it thou mayest be approved amongst men: but stand not to it before God: for though it be wisdom, or learning, or never so excellent a gift; it cannot purchase the favor and acceptation of God: but true faith is able to please God both in this life, and especially at the day of Judgment.

This doctrine first confutes the error of some gross Papists, who hold and write that many Philosophers for their good use of the light of Nature, for their deepness of learning, and for their civil lives, are now Saints in heaven: a most manifest and shameful untruth, and here as manifestly confuted: for was Solomon not accepted, for all his wisdom, and shall Socrates? Was Moses not accepted for all his learning, how then should Aristotle? If faith made all of them accepted, and nothing but faith; how is it possible they should be accepted, which never heard of faith? Nay I say more: If many a man that lives in the Church, as deep (it may be) in human learning as they, and of great knowledge also in the whole doctrine of Religion (which they never knew) and yet could not, nor ever shall be accepted of God only for want of this saving faith; How absurd is it to imagine salvation for them, which neither had spark of faith nor knowledge of Christ? Let us then hold, that as there is no name whereby to be saved, but only the name of Christ: so no means to be saved by that Christ, but only faith, even that faith, for which these Elders were accepted of God.

Secondly, this excellency of faith above all other gifts, shows the vanity of the world; so careful and earnest in seeking honor, riches, credit, wisdom, learning (all which can but make them esteemed and approved to the world) and so careless and negligent in getting true faith, which will both approve a man unto the world, and make him honorable in the eyes of the Lord God.

Thirdly, by this doctrine the Popish doctrine is justly condemned, which teaches that a man is justified by his works, and that faith is not the most excellent of God's graces. Here we are taught other divinity: for, that for which a man is accepted, by that he is justified. But for their faith only were they accepted: therefore justification is only by faith. Again, that which makes a man accepted of God, that must needs be the most excellent thing of all. For God which is goodness itself, regards that that is the best: but God esteemed them only for their faith: therefore it is the chief of all graces of God, in regard of making a man accepted of God.

Fourthly, here is a pattern and precedent for God's children, how to bestow and measure out their love and estimation in the world. God loved Solomon more for his faith, than for all his glory and wisdom; and esteemed more of Moses for his faith, than for all his learning. So deal you with your wife, your child, your servant, your friend, and with all men. Have you a wife never so beautiful, loving, honest, and thrifty; never so toward and obedient a child; a most wise and trusty servant; a friend for faithfulness like your own soul? These are indeed much to be esteemed; yet think not yourself in a paradise, when you have such: for there is a greater matter behind, than all these. Look therefore further: Is your wife, your child, your servant, your friend endued with saving faith? That is worth more than all the rest: that is it which makes them beloved of God. Let that therefore make them best beloved of you: and that which makes them so honorable before God, let that make them most honorable, and most esteemed of you: So in all men, love that in a man best which God loves; and so you shall be sure not to lose your love. Esteem of a man, not as the world esteems, not according to his strength, beauty, high place, or outward gifts: but as God esteems him, namely, according to the measure of saving faith, which you see in him: for is not that worthy of your love, which has purchased the love of the Lord God himself?

Fifthly, here is comfort for all such servants of God, as having true faith, yet are in base estimation for worldly respects: some are poor, some in base callings, some deformed in body: some of mean gifts: many in great distress and misery, all their lives: most of them some way or other contemptible in the world. Yet let not this discomfort any child of God. But let them consider what it is that makes them approved of God: not beauty, strength, riches, wisdom, learning (all these may perish in the using) but true faith. If then you have that, you have more than all the rest. If you had all them, they could but make you esteemed in the world: but having true faith, you are esteemed of God; and what matter then who esteems you, and who not? This crosseth the corrupt censure of the world, who more esteem a man for his outward gifts, and glory of riches or learning, than for saving graces. Let God's children when they are debased, contemned, mocked, and kept from all place and preferment in the world: Let them, I say, appeal from this unjust judgment to the judgment of God; and be comforted in this, that though they want all things (without them) that should make them esteemed in the world: yet they have that (within them) for which God will esteem, approve, and acknowledge them both in this world, and in the world to come. And they have that that will stand by them, when strength and beauty are vanished, when learning, and riches, and honor, are all ended with the world.

Thus much of the second doctrine.

3. In that our Elders by faith obtained a good report: Here we learn the readiest and surest way to get a good name. A good name is a good gift of God; Ecclesiastes 7.3. It is a precious ointment. It is a thing that all men would have. These Elders had it, and they have laid us down a platform how to get it, and it is this; 1. Get into favor with God, please him, that is, confess your sins, bewail them, get pardon, set the promises of God in Christ before you, believe them, apply them to yourself as your own, be persuaded in your conscience that Christ did all for you, and that he hath purchased your acceptation with God.

Thus, when you are assured that God approves of you, God can easily give you a comfortable testimony in your own conscience, and he can move the hearts of all men to think well, and open their mouths to speak well of you: for he hath the hearts of all men in his hand. And therefore those that are in his favor, he can bend the hearts of all men, to approve them; yet this must be understood with some cautions.

1. God will not procure his children a good name amongst all men: for then they should be cursed: for, Luke 6.26, Cursed are you when all men speak well of you: But the Lord meaneth, that they shall be accepted, and have a good name with the most and with the best. For indeed, a good name (as all other graces of God) cannot be perfect in this life: but they shall have such a good name, as in this world shall continue and increase, and in the world to come be without all blot: for sin is the disgrace of a man; therefore when sin is abolished, good name is perfect.

2. God will not procure all his children a good name, nor always: for, a good name is of the same nature with other external gifts of God: sometime they are good to a man, sometime hurtful: to some men good, to others hurtful. Every one therefore that has true faith, may not absolutely assure himself of a good name: but as far forth as God shall see it best for his own glory, and his good.

3. The good name that God will give his children, stands not so much in outward commendation, and speaking well of a man: as in the inward approbation of the consciences of men. They must therefore be content sometime to be abused, mocked, slandered; and yet notwithstanding they have a good name in the chief respect: for they whose mouths do abuse and condemn them, their very consciences do approve them.

Out of all these the point is manifest, that God will procure his children a good name in this world, as far forth as it is a blessing, and not a curse: and that because they are approved of him, and by faith justified in his sight: for so to be is the only way to get a good name. For in reason it stands thus: that those who are in estimation, and good name with the Lord himself; much more will God make them esteemed, and give them a good name with men like themselves. Hence we learn, first, that the common course of the world to get a good name, is fond, and wicked, and to no purpose: They labor for riches, preferments, honor, wisdom, and learning; by them to get estimation in the world: yea, many abuse these blessings in vain ostentation, to increase their credit and name with men. And in the mean time saving faith is never remembered, which must procure them a good name with God. This is a wrong course: first, we must labor to be approved of God; and then after the good name with God, follows the good name in the world. He therefore that labors for favor with men, and neglects the favor of God; he may get a good name, but it shall prove a rotten name in the end. Proverbs 10.7. The memorial of the just shall be blessed, but the name of the wicked shall rot. The good name of the wicked is rotten: 1. Because it is loathsome and stinking in the face of God, though it be never so glorious in the world. 2. Because it will not last the wearing out, but in the end vanishes and comes to nothing, unless (as a rotting thing leaves some corruption behind it, so) their good name in the end being vanished, leaves infamy behind it. And this is the name which commonly is gotten in the world, because men first seek not a good name with God: but that good name which is obtained by faith, will stand and continue all a man's life, and at his death leave behind it a sweet perfume, and abides for ever in the world to come.

Secondly, this maintains the excellency of our religion against Atheists, and all enemies of it, which esteem and call it a base and contemptible religion, and of which can follow no credit nor estimation. But see, their malice is here controlled: our religion is a most glorious and excellent profession, it is the high way to get true credit and estimation: it makes a man honorable in the sight of God and men: for by it our Elders obtained a good report, which continues fresh to this day.

In the fourth place, Were they well reported of for their faith? Therefore their faith was not hid in their hearts; but manifested in their lives: for, the world cannot see nor commend them for their faith; but for the practice of faith. Here it is plain, that men must not be content to keep their faith close in their hearts, but they must exercise the fruits of it in the world; and then both these together will make a man truly commendable. Your faith approves you unto God: but the practice of it is that that honors you and your profession, in the world.

Lastly, in that faith was that which approved our Elders unto God; here is a storehouse of comforts, for all true professors of this faith.

Are you poor? Your faith does make you rich in God.

Are you simple, and of mean reach? Your faith is true wisdom before God.

Are you any way deformed? Faith makes you beautiful unto God.

Are you weak, feeble, or sick? Your faith does make you strong in God.

Are you base in the world, and of no account? Your faith makes you honorable in the sight of God and his holy Angels. Thus you are poor, and foolish, and deformed, and sick, and base in the world; but mark how God hath recompensed you: he hath given you faith, whereby you are rich, and beautiful, and wise, and strong, and honorable in heaven with God: say therefore with David, the lot is fallen unto you in a fair ground, and you have a goodly heritage: Namely, your faith, which you would not change for all the glory of the world. Faith is the true riches, the sound strength, the lasting beauty, the true wisdom, the true honor of a Christian man: therefore take yourself ten thousand times more beholden unto God, than if he had given you the uncertain riches, the crafty (and yet foolish) wisdom, the decaying strength, the vanishing beauty, the transitory honor of this world.

If you have true faith, you are sure to have many enemies: 1. The wicked of the world will never brook you, but openly or privily hate and hurt you. Then the devil is your sworn enemy: how can you deal with so powerful an enemy, and all his wicked instruments? Here is sound comfort: if you have faith, you have God your friend: labor therefore for this true faith, and then care not for the devil, and all his power. Night and day, sleeping and waking, by land and sea, you are safe and secure, the devil cannot hurt you, your faith makes you accepted of God, and brings you within the compass of his protection. That same little spark of faith, which is in so narrow a compass as your heart, is stronger than all the power and malice of Satan. As for the malice which his instruments, wicked men in this world, show against you in mocks and abuses, much less care for them; for their nature is to speak evil, and cannot do otherwise: look not therefore at them, but look up into heaven by the eye of your soul, where your faith makes you beloved and approved of God himself, and honorable in the presence of his holy Angels.

And thus much of the second action or effect of faith, the third follows.

Verse 3. Through faith we understand that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear.

In this verse is contained the third action or effect of faith, namely this; Faith makes a man to understand things beyond the reach of man's reason. This third effect is set out in these words, by the instance of a notable example: namely, of the Creation of the world; 1. By the word of God. 2. Of nothing: both which, that we may the better understand, let us consider of the words as they lie in order.

Through faith.

1. By faith, in this place (as I take it) is not meant that saving faith, which justifies a man before God: but a general faith, whereby a man embraces Christian religion: or whereby a man believes the word of God in the doctrine of the law, and the Gospel, to be true. My reason is, because a man that never had justifying and saving faith, and is no member of the Catholic Church, nor child of God, may have this gift, To believe that God by his word made the world of nothing. Therefore, I think that this is an action of a general, and not of saving faith.

We understand

That is: Whereas there are many things beyond the reach of reason, and therefore by reason cannot be apprehended or understood, yet by virtue of this faith a man is brought to understand them, and to believe them to be true.

Now then whereas general faith brings understanding of many things which reason cannot reach unto; here, such as be students in human learning, and which labor to attain to the deepness and perfection of it, are taught, with their travail in human studies, to have care to join faith and knowledge of religion. For there are many things which our understanding by reason cannot conceive; and many truths which Philosophy cannot reach unto: nay, many also which it denies: but faith is able to persuade and demonstrate them all, and it enlightens the mind, and rectifies the judgment, when as Philosophy has left the mind in darkness, and the judgment in error. Now, in whom sound knowledge in Philosophy, and this faith in religion do concur together, he is a man of a most rectified judgment, and of a deep reach in the greatest matters: but, separate faith from human knowledge, and he will stumble at many truths, though he had the wit of all the Philosophers in his own head: For example, that God should make the world of nothing: that it should have beginning and ending; that God should be eternal, and not the world: that man's soul being created, is immortal; These and many other truths, reason cannot see, and therefore Philosophy will not admit: but join faith to it, and then that crooked understanding is rectified and made to believe it. It is therefore good counsel, to join both these together. Religion hinders not human learning, as some fondly think; but is a furtherance and help, or rather the perfection of human learning: persuading, and proving, and convincing that, which human learning cannot. And thus we see how faith makes us to understand.

But, what does it make us to understand? The text says, That the world was ordained, etc. Amongst many Expositions we may most safely set down and approve this; God by his word or commandment has ordained, that is, made in good order: the ages, that is, the world and all in it; and all this he did by his word, and (which is more strange than that) made them all of nothing. That is a wonderful thing: reason conceives it not, but disputes against it: Philosophy grants it not, but writes against it: but mark the privilege of this faith; it makes a man believe it, and shows him also how it is.

Now for our better perceiving the excellency of this power of faith; here are four points set down: The worlds. Ordained. By God's word. Of nothing.

Of these in order.

The first point is, what was made? The text answers; The worlds.

The word signifies, in the original, ages: and so it is also taken, Hebrews 1:2. God made the worlds or ages by Christ.

By this word then he means these two things: First, times and seasons, which are ordinary creatures of God, as well as other: for amongst other creatures (Genesis 1) are recorded also times and seasons to be God's creatures. Secondly, he understands the world also, and all in it: and so it is truly translated. For with good reason may the word ages signify the world, because the world and all in it had their beginning in time, have their continuance in time, and shall have their end in time again. Time began them, time continues them, and time shall end them: and so the world is every way measured by the compass of time: and therefore it pleases the Holy Ghost to term the world, and all in it, Ages, or times.

Now whereas it is said, Ages, that is, times and seasons were ordained of God; we learn, that if time be a creature or an ordinance of God (created for so great purposes, as to be the measure of all things) Take heed then of abusing so excellent an ordinance: if you have spent it well, spend it still better. Time is so good a thing, it cannot be spent well enough. But have you misspent time (that is to abuse it) Take Saint Paul's counsel, Ephesians 5:16. Redeem the time: that is, seeing what is past cannot be recalled; then recompense the loss of it, by the well bestowing of time to come. Spend every hour well: and that you may do so, be always either doing good to other, or receiving good from other: do either, and time is well spent. And take heed you be not of the number of those that often say, they cannot tell how to drive away time: and therefore they devise many toys, and conceits, and vain pleasures; yea, many wicked and unlawful delights: and all to shift off (as they say) and deceive the time. It is wonderful to see, that the wicked, whose time of joy is only in this world, should seek to hasten it, and make it seem shorter; yet so it is, the devil blinding them: but however it is, seem it shorter or longer, that same one sin of misspending their time, shall condemn them if they had no more: for if account must be given for every idle word, a fearful account remains to be made for so many idle hours. Let us then be very careful in the use of this good ordinance of God, and never devise how to pass away time: for there is no man that is a profitable member in the place where he is, that can find one hour so idle, that he knows not how to employ it, either in receiving or doing some good.

Were ordained.

The second point, in this example, is the manner. Did God make a perfect or an imperfect world? The text answers, it was ordained. The word signifies thus much; God framed the Ages, that is, all creatures, visible and invisible, in a most excellent, perfect, and absolute order. As in a camp every man keeps his rank and order, and no man goes out of his standing appointed him: So every creature had his due place, and his proper use assigned him of God: so that the workmanship of the world in every creature, and in every respect was absolute: and thus (ordained) is as much as perfectly made. And the whole world was as the perfect body of a man, where every member, bone, joint, vein, and sinew is in his proper place, and nothing out of square.

Objection. Was every thing created in his order and due place? Whence then come so many disorders in the world? The devil has His kingdom, authority, laws, and subjects: he rules in the wicked. Now can there be any order in Satan's kingdom? Again, whence are so many alterations and subversions of kingdoms? so many wars, so much effusion of blood? The Gospel is transported from Country to Country; civil dissensions in Cities and private families; betwixt man and man; betwixt man and some creatures: betwixt creature and creatures; yea, hatred often unto the death: yea, often hatred betwixt creatures of the same kind. All these being so, where then is that excellent order wherein they were created?

I answer: the state of all creatures is changed, from that wherein they were created, by the fall of our first parents. God made no disorder, He saw every thing that he had made, and lo it was very good: therefore it was in a most perfect order: For, orderly comeliness is a part of the goodness of a thing: but disorder is the effect of sin: it entered with sin; and it is both a companion and a reward of sin. Had we continued in our innocence, all creatures had continued in their excellent order: But when we had broken the perfect order that God had appointed us, immediately all creatures broke that order, wherein they were before, both towards us, and one amongst another. Whilst we obeyed God, all creatures obeyed us: but when we shook off the yoke of obedience unto God, and rebelled against him, then they became disobedient unto us. Whilst we loved God, all creatures loved and reverenced us: but when we fell to hate the Lord, then began they to hate us and not before. If therefore you see any disobedience and hatred in the creatures towards you, any disorder and vanity amongst themselves, thank yourself for it, you brought it into the world with your sin.

This being so, we are hence taught when we see any disorder in any creature, not to blame the Lord nor the creature, but to turn back to ourselves, to take notice of our own sins and corruptions, and to acknowledge this was not so at the first, but our sin was the cause of it; and therefore be humbled and ashamed of ourselves, that we should destroy and confound that excellent order which God made, and all creatures (but for us) would have kept till this day: but the common practice is contrary, as I will prove in particulars.

God made man's body pure and holy and therefore it had no need to be covered: but with sin came shame, and thence came it that God gave us apparel to cover that shame that sin had brought upon us: so oft therefore as a man puts on his apparel, he should be humbled and ashamed by it: and think thus with himself: This was not so at the first; Adam's body was glorious: whence came this ignominy and shame, which we must cover with apparel? It came from my sin; therefore so often as a man puts it on, so oft should he be quite ashamed of himself, which has brought this shame upon himself: so as now he must needs have a cloak to cover his shame. But do men make this end of their apparel? Nay, rather they make it a banner to display their pride and vanity: and so far are many from being ashamed of it, as that they are contrariwise proud of it. But this is as abominable, and cursed, and senseless a pride, as if the prisoner should be proud of his bolts and fetters, which are signs of his misdemeanor: for, what is your apparel (make the best of it)? It is but a beautiful cloak of your filthy shame: then, as bolts and fetters are burdenous, and shameful, though they be of gold: so is the cloak of your shame, your apparel, though it be silk, silver or gold: for we should not be ashamed only of ordinary apparel, or base: but even of the most gorgeous; knowing that once, we had a glory of our own, far above all the glory of apparel: and the Ignominy that sin has brought upon us, is greater than this glory of apparel can take away.

Here I deny not the use of gorgeous apparel, to those to whom it belongs: But I say to rich men (who, by their ability) to men in authority, who (by their place and calling) may wear costly apparel: yea, and to Princes, who may lawfully wear silk, silver, gold, and the most excellent ornaments of precious stones, or whatsoever: to all them, I say, God has granted you the use of these; but withal, be not proud of them, for you once had a glory greater than these, but lost it by sin: and sin brought a shame, which those cannot hide. For, though your apparel hide it from the world, yet can it not from God: only faith can cover it from God: therefore glory in nothing but your faith, be ashamed of your apparel; yea, of your robes and costly ornaments. And know further, that whereas your body by sin is become so vile, a meaner cover and baser apparel were fit for it. And therefore know, that whereas God has given you use of costly apparel, and precious ornaments; he gives them not to honor your body, but the place you are in: and to adorn that part of his own Image, which he has set in you by your calling. And know lastly, that if you had kept that order, wherein God at your creation (as this text says) ordained you: your natural glory would more have adorned you and the place you bear, than all this accidental and artificial glory can: and therefore glory not so much for the one, as be ashamed for the loss of the other; and let your apparel teach you this lesson.

Thirdly, many men take much delight in some kind of meat: some in variety of meats, and some so love their belly, as they care not how many creatures, or kinds of creatures do die, for their belly sake: this is to be considered. For I take it a great fault, for men either to be too lavish and careless, how many creatures they cause to die, or (though they eat but one kind) to do it without all use or further consideration. For, mark whence comes this, that man cannot now live, or not so well; but his life must be the death of other creatures, his nourishment and preservation, the destruction of other creatures. At the beginning before sin was, this was not so: no creature did either serve to clothe or feed Adam: but this came with sin; sin brought this vanity upon creatures, to die for the feeding and clothing of man: and had we stood without sin, no creature should have lost his life to be our meat. I take it therefore the duty of a man to make great use of his meat in this regard. And first, for the meat that he loves best, let him be humbled for his sin: knowing that if he had not sinned, he should have had much more sweetness in other meat, which notwithstanding should not have cost any creature his life. And secondly, for variety be not too lavish, nor too riotous: consider, every dish is the death of a creature of God's creation: consider again whence comes this, that creatures must die to feed you; not from the creation, creatures were not made to that end: Innocence would have preserved all creatures to more excellent ends.

Sin it was, and your sin that destroys so many creatures for the belly of man: it is a vanity come upon creatures for man's sin, that they must die for man's meat. The death therefore of every creature, should be a corrosive to a man's heart: when he sees it, it should touch him to the quick, and make him say, This creature dies not for itself, but for me: not for its own fault, but for mine. Miserable sinner that I am, if I had right I should rather die than it. God made it once for a better end, but my sin has brought it to this corruption. If this consideration took place, men would not eat their ordinary fare with so little use: nor at extraordinary occasions be so careless how much they spend, and how many creatures they cause to die.

But you will say, God has given us liberty in meats: differences of meats are taken away in Christ, and God has given us use of his creatures, not only for necessity, but more liberal use even for greater delight and comfort. I answer: I grant all this and more too, to a man that has faith. I grant, feasts and banquets are lawful for some men on some occasions. I take not away any man's liberty in meats: God has granted it, and man ought not to take it away. I only wish that when we eat, we also would make this use of it: and that we would not too riotously abuse that liberty that God has given us for diversity of meats: faith gives us leave and liberty to eat; yet faith denies not a man to make a holy use of his eating, for his own humiliation, but rather commands it.

Fourthly, we see in the world, that creatures not only die for man's feeding, but one creature feeds on another, and one destroys another to eat him. The Hawk preys on diverse kinds of birds: the Fox feeds on tame birds: the Wolf on the Lamb: greater fishes devour the less: Dogs will eat diverse kinds of creatures, if they can come by them. These things are manifest, and some of them be common sports in the world.

Now whence comes this fearful disorder in nature, that one creature should devour another? Came it from the creation? Was the world ordained in this state, that one creature should eat up another? The greater feed upon the less? No: but sin brought this confusion, our sin caused this pitiful massacre of all creatures one by another. Let us therefore at these sights be humbled for our sin, which caused so fearful a disorder: when you see your Hawk fly so fiercely and so cruelly murder a silly bird: your Hound, the Hart, Hare, or Cony; then, as God has given you leave in good order, measure, and manner, thus to deal with the creatures, and therefore you may take delight in it: so, withal make this use of it; Whence comes this? It was not so from the beginning: When sin was not in the world, these would all have lodged in one cage and cabin, and one never have offered to have eaten another: my sin caused this jar, and this disorder betwixt these two creatures. This should humble a man, because of his sin: and restrain his life from too much liberty; and his affection from too much delight in these kind of pastimes.

Again, when we see the cruelty of the Fox, the Wolf, the Bear, toward the sheep and other creatures; Blame not too much the cruelty of the beasts: for this was not in them at their creation; but your sin made them thus cruel one against another. Turn then into yourself, and be ashamed of it: and blame not so much the cruelty in them, as your own sin which caused it in them.

Again, some creatures are imperfect, some in parts of their body, some in some senses: and some are loathsome and ugly to behold: and some are venomous, and hurtful to the world. When you see it, consider whence is this. They were not thus created: for God (ordained) that is, made all creatures in perfect order: But this comes from your sin: enter into yourself, and acknowledge this, and be humbled for it: and do not so much contemn this creature for his imperfection: nor loathe him for his deformity: nor hate him for his venom; as contemn, and loathe, and hate your own sins which were the cause of all these.

Lastly, some take great delight in fair buildings, and make no use of them but for delight and pleasure: but if they consider well, they have no such cause: it was not so at the creation. Adam in his innocence had a more sumptuous Palace ordained for him; namely, the Paradise of heaven and earth: and yet trees were not cut in pieces, nor the earth had her stones rent out of her bowels, for the building of it. Your sin it was that destroyed this Palace; and sin has caused the necessity of these buildings: How then can you glory in your buildings? Wilt you glory in your shame? Can you be proud of these, when your sin bereft you of a better? As therefore your house is a comfort, strength, security, and delight unto you: so add this one use also: let it in this consideration be a cause to humble you for your sin.

The disorder that sin has brought into the world, might be showed in more particulars: but these may suffice, being those of whom we have most common use, and therefore do most commonly abuse.

To conclude this point, I say unto all men: Do you see what disorder is now in the world, in your apparel, meat, recreations, buildings? Sees you the confusion, vanity, corruption of all creatures: the variance, dissension, and hatred of creatures amongst themselves? Can you see all this, and either not regard it at all, or else take delight in it? This is a cursed and abominable delight. If a rich man should consume all his wealth, or throw it all on heaps, and then desperately set his house on fire, has he any cause of joy to see this? If he sit still at this, you will say he is senseless: but if he laugh at it, he is mad: So God created man rich in all blessings, put him into the Palace of the world: garnished this house of the world with exceeding beauty: his meat, his apparel, his recreation, his house were all excellent and glorious: he made all other creatures, amongst which there was nothing but concord, love, agreement, uniformity, comeliness, and good order. Now man by sin fell; and by his fall, not only spent all his riches (that is, defaced the glory of his own estate): but also set his house (that is the world) on fire: that is, defaced the beauty of heaven and earth: brought confusion, corruption, vanity, deformity, imperfection, and monstrous disorder on all creatures; set all the world together by the ears, and one creature at variance and deadly hate with other: so that one creature does fight, tear, wound, destroy, and eat up another. O cursed and damnable sin of man, that has so shamefully disordered that heavenly order, wherein God created all things at the beginning; and miserable men are we, which can sit still and see this, and not be moved: but if we rejoice and delight in it; certainly, then a spiritual madness has bewitched our souls. Let us therefore stir up ourselves, and look about us: and seeing all the world on a fire about us, namely, flaming in contention, hatred, and all disorder: let us for our parts seek to quench it: which because we cannot, therefore lament and bewail it: but much more lament and be humbled for our sin, which kindled this fire of disorder in the world.

Hitherto of the manner of the Creation.

By the word of God.

The third point is, by what means? The Text answers: the world was ordained in that excellent order, by the word of God. By this word is meant, 1. Not any vocal word, as if the Lord should speak unto the creatures: Nor secondly, the substantial word of the Father, the second person: although I confess that by him were made all things. Yet I take it, it is not so meant in this place: but rather as Moses does, Genesis 1 when he says that in the creation God said: It is in both places a comparison taken from a Prince, who bids his servants do this, and they do it presently. The Lord in this place is like a Prince, he has his word whereby he commanded the world to be made. That word, I take it, is his will: for, God's willing of any thing is an effectual commanding of it to be done: yea, it is the doing of it: for his willing of a thing to be, is more than all the commandments of all men in the world. For if he do but will it, the thing is done what ever it be: whereas all the world may command, and yet it is no nearer. From hence, I take it this is manifest to be the surest sense for this place; God willed the being of all creatures, and according as he willed, they presently were: and that his will was his word here mentioned.

Here then first mark a special point, that sets out the glory of this Creator: he used no labour, no motion, no pains, no servants, no instrument, no means as men do. He only spake the word, and they were made; he commanded, and they were created. Psalm 148:5. This shows how glorious a God he is, and his power how omnipotent it is: who at his own will and word produced such a glorious frame of heaven and earth: so many thousand sorts and kinds of creatures in their order and due place. David most seriously considered of this, when he made the 104th Psalm, as appears if we read it. We ought also so deeply to meditate of this his glorious power manifested in this miraculous creation, as that we (seeing it) may acknowledge with the Psalmist, Psalm 115:3. Our God sitteth in heaven, and doth whatsoever he will.

2. Did the Lord make all things by his word? Learn we then for our instruction thus much; Ever when we see what is God's will concerning ourselves in any cross or affliction whatsoever: let us subject ourselves to it and bear it: because it comes from so mighty a God, as whom there is no resisting. For see, he that commanded all the world to be, and it presently was so, and nothing could disobey: then if he command any cross to seize upon you, will you resist him? Nay, rather take Saint Peter's holy counsel. 1 Peter 5:5. Humble yourself under this so mighty hand of God, that he may exalt you in due time. If you then see his cross coming towards you, meet it, receive it with both hands, bear it with both shoulders: if he will humble you, resist not you: for when again he pleases to exalt you; all the devils in hell are not able to resist him. It follows;

So that the things which we see, are not made of things which did appear.

The fourth and last point is the matter, of which the world was made: the Text says: The things that we see, that is, all the world, were made of things never seen: that is, of a flat nothing, which here is said not to be seen, or not to appear; because how can that appear or be seen, which is not? So the meaning is, when there was nothing in the world, then God made the world to be: This is the strangest thing of all in this fourth effect: For it is not so strange that the world should be created in excellent order; or that God should make it by his word: as that he should make it of nothing. Reason denies it, Philosophy disputes against it as absurd, and never will yield unto it: but here is the power of faith manifest, for it makes us believe and know it is so.

Hence we learn

1. If he created the world and us of nothing, then he can preserve us also by nothing, that is, without means, or by weak means, or contrary to means: he that did the one can do the other, for the same reason is of both. This is a special point of our religion, Not to tie God's providence unto means. Men use never to acknowledge it but with means: but that is no work of faith. But we ought not only to see God's providence, when we see no means: but even when other means are against us, then to see it, is a point of faith: and that is our duty, though it be hard. Give men health, wealth, liberty, peace, let them be guarded about with God's blessings: then they will magnify the providence of God: but take these away, and lay upon them penury, sickness, or any cross, then they rage, and rail, and distrust, yea blaspheme, and say, No providence, no God. And thus God is beholden to the means, for else men would flatly deny him. But this argues the want of faith. For had we that faith in us, whereby we believed steadfastly, that God made all the world without means, that faith would also persuade us that he can preserve us being made, though means be wanting, or though they be against us. This we may make use of, whether we be in necessity, and would be relieved: or in any peril, and would be succored: or in what extremity soever, when means do fail us.

Secondly, if he made all things of nothing: then he is able also, in respect of his promises made in Christ, To call such things that are not, as though they were, Romans 4:17. As, a man by nature is the child of wrath, and of the devil: he is able to make him a servant of God, and child of grace.

This may teach us, 1. Not to despair of any man's salvation, though he seem almost past all grace: for God can make any thing of nothing, and therefore can put grace into that heart wherein before was none.

And 2. this is a comfort to all them which through weakness of faith, cannot persuade themselves of their election. For, suppose you be full of wants and imperfections, and have a rebellious and froward heart: What then? Remember God made you once a creature, of nothing; he can now again make you a new creature, of nothing: he created you without means; he can save you, though never so many means do seem to be against you.

And thus much of these three effects of faith; and consequently

Of the first part of this Chapter, containing a description of faith in general.

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