A Cloud of Faithful Witnesses, Commentary 1

A Cloud of Faithful Witnesses · Commentary 1

A Commentarie vponupon the 11. Chapter of the Epistle to the Hebrewes.

VERSE 1.

Now Faith is the ground of things which are hoped for: and the euidence of things not seene.

COncerning Faith, 2. points are necessary to be knowne of eueryevery Christian; the doctrine & the practise of it: the whole doctrine of faith (being grounded and gathered out of the word of God) is comprised in the Creede, commonly called the Apostles Creede: which being already by vsus expounded▪ it followeth in order (next after the doctrine) to lay downe also the practise of faith: for which purpose wee hauehave chosen this 11. chapter to the Hebrewes as being a portion of Scripture, wherein the saide practise of faith is most excellently and at large set downe.

This chapter depends on the former, thus:The Coherence. We may reade in the former chapter, that many Iewes hauing receiued the faith, and giuen their names to Christ, did afterward fall away: therefore towards the end of the chapter, there is added a notable exhortation tending to perswade the Hebrewes, to perseuer in faith vntounto the end, as also to suffer patiently what euer shall befall them in the profession of it: p. 2and to vrge the exhortation, there are diuerse reasons, not needefull to be alleadged; for they concerne not the present purpose.

Now, in this chapter hee continues the same exhortation: and the whole chapter (as I take it) is nothing else in substance, but one reason to vrge the former exhortation to perseuerance in faith; and the reason is drawne from the excellencie of faith: for this chapter doth diuers waies set down what an excellent gift of God faith is: his whole scope therfore is manifest to be nothing else, but to vrge thē to perseuer & continue in that faith, proued at large to be so excellent a thing: & indeed he could not bring a better argument to moue them to louelove and hold fast their faith, then by perswading them of the excellencie of it. For common reason bids vsus not onelyonly chuse, but hold fast that that is excellent.

Out of this coherence we may learn in a word, that perseuerance in faith is a matter not of ordinarie necessitie nor of mean excellēcy, to the vrging wherof the author of this epistle vseth so large & so forcible an exhortation; in so much as, whereas ordinary exhortations occupy the roome of one or some few verses, this is continued through diuers chapters.

The parts of this whole chapter are two:

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

2. An illustration or declaration of that description, by a large rehearsall of manifold examples of ancient and worthy men in the old testament: from the 4. verse to the end.

Of these two in order.

The description of Faith consists of three actions or effects of faith, set downe in three seuerall 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 beleeuer.

The 2. is in the 2. v: Faith makes a beleeuer approued of God.

The 3. in the 3. verse: Faith makes a man vnderstand & beleeue things incredible to sense and reason.

p. 3Of these effects in order.

Now Faith is the ground of things which are hoped for, & the euidence of things which are not seene.Verse 1.

This first verse containes the first effect in the description of faith, wherein first let vsus see the true meaning of the words: Secondly, what instructions they do naturally yeeld vntounto vsus. For the meaning, wee must examine the words seuerally. Now faith

Faith in the word of God is specially of three sorts

Historicall,

Miraculous,

Iustifying or sauing faith.

1. Historicall faith, is not only a knowledge of the word, but an assent of the heart to the truth of it: and this faith is generall not onelyonly to all men, good and bad, but euen to the diuels thēselues: Iames. 2.19. Thou beleeuest there is one God, thou doest well: the diuels also beleeue it & tremble. Now he that will beleeue out of the Scripture there is one God, he will beleeue historically any thing in the Scriptures.

2. Miraculous, or the faith of miracles: which is, An inward perswasion of the heart, wrought by some speciall instinct of the holy Ghost in some man, whereby hee is truly perswaded, that God will vse him as an instrument for the working of some miracles: this also is generall, both to elect and reprobate, Iudas had it with the rest of the Apostles.

3. Sauing (commonly call'd Iustifying) faith: which is, A speciall perswasion, wrought by the holy Ghost in the heart of those that are effectually called, concerning their reconciliation and saluation by Christ.

Of these three sorts of faith, the third is principally meant, in this place. And although in the description, & ouer all the chapter, there are some things that agree to other faith then it; yet I say the generall scope in this chapter, is principally of that faith that saues a man. It becomes vsus therefore to learne carefully the instructions that concerne the practice of this faith, for it is no lesse then a sauing faith.

p. 4Secondly, it is said; This faith is the ground or substance ▪ for the word signifieth both. The meaning is: things hoped for, as yet are not, and so hauehave no being nor substance. Now faith that beleeues the promises, and applieth them, that faith giues to these things which yet are not (after a sort) a substance or subsistence in the heart of the beleeuer: so that that thing which neuer had, nor yet hath a being in it selfe, by this faith hath a being in the heart of the beleeuer; this I take to be the true meaning.

Thirdly, it followeth of what things▪ this faith is the ground or substance: namely, of things hoped for, and things not seene. And these be of two sorts: either in regard of the Fathers of the old testament alone, or of them and vsus both.

Of the first sort were these two: 1. The incarnation of Christ. 2. The publishing of the Gospell, both to Iew and Gentile in a glorious manner: both these were hoped for of them, but we hauehave seene them: to them they had a being only in faith: to vsus a being in themselues.

Now vntounto the fathers of the olde testament, their faith gaue these two things a being in their hearts and soules, though they came not to passe many hundreth yeeres after.

There are other things which we hope for as wel as they, which are to come, and not seene in respect of vsus both: and they be sixe.

1. Iustification, standing in the remission of sinnes.

2. Sanctification in this life.

3. The perfection and accomplishment of our sanctification after this life.

4. The Resurrection of the body, and revniting it with the soule.

5. Glorification of body and soule.

6. Life euerlasting, and glory with God in heauen.

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 themselues to them, neither hauehave they as yet to vsus: but this true sauing faith gaue to them, giues to vsus, and will giuegive p. 5to eueryevery beleeuer, whilst the world lasteth, such a certaine assurance of them, that they seeme present to vsus, and we seeme presently to enioy them: we cannot enioy any of them fully; but sauing Faith hath this power, to giuegive them all a present being in our hearts, and vsus such a real possession of them, as greatly delighteth a Christian soule: insomuch, as the feeling of the sweetnesse of this glory, though it be to come, ouerwhelmeth the feeling of a worldly misery, though it be present.

Fourthly, it is added, And the euidence

This word signifieth and teacheth vsus two things concerning faith.

1. Faith is an euidence, &c. That is, Faith so conuinceth the minde, vnderstanding, and iudgement, as that it cannot but must needes, yea it compelleth it, by force of reasons vnanswerable, to beleeue the promises of God certainly.

2. It is an euidence: that is, whereas life euerlasting and all other things hoped for are inuisible, and were neuer seen of any beleeuer since the world began: this sauing faith hath this power and property, to take that thing in it selfe inuisible, and neuer yet seene, and so liuely to represent it to the heart of the beleeuer, and to the eye of his mind, as that after a sort he presently seeth and enioyeth that inuisible thing, and reioyceth in that sight, and enioying of it: and so the iudg…ment is not onelyonly conuinced, that such a thing shall come to passe, though it be yet to come: but the minde (as farre as Gods word hath reueald, and as it is able) conceiues of that thing, as being really present to the view of it.

Let one example serue for all: life euerlasting is a thing hoped for: Now Faith, not onelyonly by infallible arguments grounded vponupon the word and promise of God, conuinceth a mans iudgement, that it shall come to passe (insomuch as he dare say; that he knoweth as certainly, there is a life euerlasting, as that he liueth and moueth) but this Faith also (as much as Gods word hath reueald, and as farre forth as the minde of man is able to conceiue of it) so representeth this p. 6life euerlasting to the eye of the soule, as that the soule seemeth to apprehend and enioy this life euerlasting; yea, & often in such measure, as that he contemneth the world, and al the present felicity of it, in cōparison of that measure of the ioyes therof, which faith representeth to his soule: and thus faith makes that present which is absent: and makes that manifest and visible, which in it selfe is inuisible: inuisible to the eyes of the body, it makes visible to the eye of the soule; the sight of which eye is both giuen, and continued, and daily sharpened by sauing faith. And thus faith is a most excellent euidence of things not seene. So then the whole sūme of this first effect, is briefly thus much; Whereas things to be beleeued, as perfection of sanctification, resurrection, glorification, &c. are not yet seene, neither can be, in that they are not yet come to passe; yet if a man hauehave grace certainly to beleeue the promises of God, these things shall hauehave a being to his soule: in that both his iudgement knoweth assuredly they shall come to passe; and his soule, in most liuely and ioyfull representations, seemeth to enioy them.

Hitherto of the meaning of the first effect.

Now in the second place, let vsus see what instructions this first effect thus vnfolded doth minister vntounto vsus.

First, whereas faith giues a substance, and being to things that are not, we learne that the Fathers in the old Testament that liued afore the incarnation of Christ, were truly partakers of the body and bloud of Christ.

If any alledge that this is strange, considering that Christ had thē no body & bloud, neither had he any vntil the Incarnatiō: & how thē could they receiue that, which thē was not?

I grant it is true, they thē had no being, and yet the Fathers receiued thē: but how can this be? I answer by the wonderfull power of sauing faith, which makes things that are not in nature, to hauehave in some sort a being & subsistence: and so was Christ (though he was to come) present to the beleeuers of the old time. For, Apoc. 13.8. Christ is a Lambe slaine from the beginning of the world: That is, slaine as wel then as now: and that not only in y^e counsell & decree of God, wherby he p. 7is borne & slaine in all times and places: nor onelyonly in regard of the eternal power, efficacie, and merit of his death: but also euen in respect of the heart of the beleeuer, whose faith makes that, that is locally absent, after a sort truly and really present: euen so also is Christ a Lambe slaine euen from the beginning of the world.

See a plaine demonstration hereof in Ioh. 8.5.6. Abraham saw me (saith Christ) and reioiced: How could this be, when as Christ was not borne of 1000. yeares after? Ans. This could not be in reason, but it was indeed to Abrahams faith: wherby he saw Christ more liuely, and more to his ioy & consolation, so many 100. yeares afore he was; thē many which liued in Christs time, and saw him, and heard him, and conuer…ed with him: for they liuing with him, yet were as good as absent from him, because they beleeued not in him: And Abraham though Christ was so far from him, yet by his faith was present with him. Againe, 1. Cor. 10.3. the ancient beleeuing Israelites ate the same spirituall bread, and dranke the same spirituall rocke, and that rocke was Christ: How could they eate and drinke Christ, so long afore he was? I answere, they did it by reason of that wonderfull power of faith, which makes a thing absent, present to the beleeuer: By that faith they receiued Christ, as liuely, as effectually, as much to their profit and comfort, as we do since his comming.

If any man aske how could their faith apprehend that, that then was not. I answer by giuing them interest & title to it: and so the Fathers are said by faith to hauehave receiued Christ, because their faith gaue them right and title in Christ, and in their hearts they felt the efficacie of his death & resurrection, whereby they died to sin, and were renewed in holinesse, as well as we are now by the same efficacie.

Secondly, whereas faith makes things absent, present;

Here they are confuted that teach that the Lords supper is no Sacrament, vnlesse the body & bloud of Christ be either truly turned into the bread & wine, or at least be in or about the bread; & that so he is locally present, & must locally and substantially be receiued: and this (say they) is the most cō fortable p. 6duplicate page p. 7duplicate page p. 8receiuing of Christ: for what comfort is it to receiue one absent? but these men know not this notable prerogatiue of true faith, Faith giues being to things which are not, and makes things present which are absent: they therefore that will hauehave Christ locally present, they take this noble prerogatiue from faith: for here is nothing absent, which faith should make present: we neede not goe in this Sacrament, to require a corporall presence: it is sufficient if wee hauehave true faith; for that makes him present much more comfortably, then it might be his bodily presence would be vntounto vsus.

If any man aske how this can be? I answer, The faith of the receiuer knoweth best; and yet reason can say something in this case: for suppose a man looke earnestly vponupon a starre, there are many thousand of miles betwixt his eye & the star; yet the starre and his eye are so vnited together, as that the starre is after a sort present to his eye. So if we regard locall distance, we are as farre from Christ as earth is from heauen: but if we regard the nature of Faith, which is to reach it selfe to Christ, where euer he be, in that regard Christ is present: and why should not this be so? for if the bodily eye, so feeble and weake, can reach so farre as to a starre, and ioyne it to it selfe, and so make it present; why should not much more the piercing eye of the soule reach vp to Christ, & make him present to the comfortable feeling of it selfe?

Thirdly, here wee learne how to behaue our selues in a strange temptation, whereby God vseth to exercise his children. The Lord, after that he hath receiued his children into his fauour, cōtinueth not alwaies to manifest that fauour vntounto them; but often times puls back the feeling of it for a time; that afterward, hee may shew it againe in more comfortable manner vntounto them, and that they may afterward more sensibly feele it, and more earnestly louelove it, and more carefully labour to keepe it, when they hauehave it.

Now for the time of this eclipse of the fauour of God, he not onelyonly darkeneth his louelove, but makes them feele also such p. 9a measure of his wrath, as that they will often thinke themselues castawayes from the fauour of God. Dauid and Io… were often exercised with this temptation, as appeareth by their most lamentable & bitter cōplaints: yea, Dauid doubts not, Psal. 77.9, to chalenge the Lord, that he hath forgotten to be gratious, and hath shut vp his louing kindnesse in displeasure. And Iob, chap. 13.26, complaines to the Lord, that He writeth bitter things against him, and makes him to possesse the sinnes of his youth; words, as it may seem, of men forsaken of God: and indeed so for that time they thought of themselues. If it please the Lord thus to deale with vsus, so as we feele nothing else but his wrath wrastling with our consciences, neither can think otherwise by present feeling, but that God hath forsaken vsus; what should we do in this pitifull case? should we despaire, as reason would bid vsus? no, but take this course: Call to mind Gods mercifull promises, and his ancient former louelove; and cast thy selfe vpō that louelove, though thou canst not feele it: When thou hast most cause to despaire, then labour against it: When thou hast no reason to beleeue, then beleeue with all thy power. For, remēber the power & prerogatiue of thy faith: It beleeues not things that are, & manifestly appeare, so much as such things that are not, & hauehave no being. So then, when Gods fauour seemes to be lost, and to hauehave no being to thee, then is Gods fauour a fit obiect for thy faith, which beleeues those things that are not. Let al the diuels in hell set themselues against thy poore soule, and if thou holdest fast this faith, they cannot all make thee sinke vnderunder it: for when the diuel saith, Thou hast lost Gods fauour; by faith a man answereth, though Gods fauour be lost vntounto my feeling, yet to my faith it is not: My faith giues it a being, & so long (say what thou wilt) I will neuer feare that it is lost. When God puls back his fauour, and fights against thee with his wrath; do as Iacob did, Gen. 32.27.29, Wrestle with God, though thou hauehave but one legge: that is, though thou hauehave but one little sparke of faith, fight with that little faith, lay hold by it on God, and let him not go vntill he hath blessed thee, in turning again vntounto thee his fauorable countenance: p. 10and say with Iob, 13. euen in the very heate of thy temptation: O Lord, though thou kil this body and flesh of mine, yet will I trust in thee for euerlasting life: yea, & though Gods anger should seeme to encrease, yet for all that take faster hold, and faint not; for faith will neuer faile thee: it will restore Gods louelove when it seemes lost: it wil set it before thine eyes, when it seemes to be hid. For, marke well but this one reason; if faith will giuegive life euerlasting a being, and make it present to thy soule, which indeede yet neuer had being to thee: how much more can it giuegive a being to Gods fauour, and make it present to thy soule, which once had, & indeed hath still a being, and was neuer lost indeede, but onelyonly to a mans feeling? Thus, true faith is able to answer this temptaation, whether it come, in life, or in the pangs of death.

Fourthly, whereas faith is call'd an euidence: hence wee learne, that the nature of faith stands not in doubting, but in certainty & assurance. The Romish doubting of the essence of faith, is as contrary to true faith, as darknesse to light: for faith is an euidence of things hoped for, that is, it cōuinceth the iudgemēt by vnfallible arguments; knowing as certainly the truth of the promises, & of the things hoped for, as that God is God. But Rome wil needs ioin faith & doubting, which in deed fight like fire and water, and can neuer agree together in eueryevery respect; but one wil in the end destroy the other.

Obiection. But it seemeth, doubting is a part, or at least a companion of faith, for we doubt as wel as beleeue: & who is so faithful that doubteth not? Answer. We do so: but what then? we should not; for God cōmands vsus to beleeue, & not to doubt: therefore to beleeue, because it is commanded of God, is a vertue: and if it be a vertue, then to doubt is a vice; faith & 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, & a piece of the corruption of the old man.

Fiftly, if faith be a substance of things hoped for, much more is it a substance to the beleeuer: if it giuegive those things a being which a…e out of him, much more doth it giuegive a permanent being vntounto the beleeuer himselfe, strengthning him p. 11to stand & continue in al assaults. So, Heb. 3.14, Faith is that, whereby a beleeuer is sustained & vpholden: 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 spirituall strength.

This cōsideration hath diuers comfortable vses: but especially two: 1. When any of vsus are out of the reach of a temptation, so long are we confident of our owne strength. But when we are assaulted by the diuel, the world, and our owne flesh: then we shal find, that to resist is a harder matter then we dreamed of: for, as possible as it is for water to burne, or fire to put out it selfe: so possible is it for vsus of our selues to resist sin; insomuch, as it is a thousand to one, but that at eueryevery assault our nature yeelds. Now if it be so hard to rule ouer one sin, how shal we do against that sea of temptations, that ouerwhelmeth a Christian life? this doctrine teacheth thee how: namely, to stick to thy faith, and it wil doe it for thee: for if it be the substance of the things thou hopest for, which yet neuer were: much more wil it yeeld vntounto thee spirituall strength & substance, to make thee stand in all temptations. When thou art tempted, then call to minde Gods promises, beleeue them, that is, apply them to thy selfe, and be resolued that they were made, & shall be performed euen to thee: thē though thou hauehave no more power of thy self, then fire hath to cease to burne; yet whilst thou doest thus, thou shalt feele thy soule spiritually strengthned against all temptations: &, feeling the experience of this, deny thē thine own strength, & magnifie the power that God hath giuen vntounto true faith.

Againe, though now we are most of vsus quiet vnderunder our owne vines and figtrees: yet we know not how soon the hand of the Lord may be vponupon any of vsus, in pouerty, sicknesse, imprisonment, banishment, losses, famines, or how it pleaseth him: how shal a poore Christian stand and buckle himselfe to beare these? I answer, true sauing faith resting on the word of God, & beleeuing the promises, not formally but truly, wil put such substantiall spirituall strength into him, as that at first, though he bow vnderunder it; yet shal he be able to recouer himself again, & buckle himself to go forward in his profession, & shal p. 12follow Christ manfully with this his crosse: This wonderful power hath God giuen to sauing faith, both to resist temptations, and to vndergoe all crosses.

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

VERSE 2.

For, by it our Elders were well reported of.

THis verse containeth the second effect of sauing faith ▪ which is, that faith is a meanes whereby a beleeuer is approued of God. This verse hath speciall relation to the fift verse: For that, that is said here of all the Elders in generall, is there affirmed specially of Enoch; namely, that hee was reported of to hauehave pleased God.

Let vsus first search the true meaning of the words.

Elders.] That is, all such men as liuing vnderunder the old testament, beleeued in Christ: amongst which (though all be vnderstood) yet some were more excellent in faith & obedience then others, & so more honorable, and of higher estimation with God and men: and of them it is specially vnderstood.

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

1. That God approued, and allowed of them.

2. That God did approue of them, because of their faith in the Messias.

3. That God gaue a testimony, and declared that hee approued of them.

For the 1. it may be asked, How were they approued of God?

Ans. Christ the sonne of God is he, in whom the Father is well pleased. Math. 3.17.Matt 3:17Now they beleeuing in Christ, their sinnes were laid on him; and made his by imputation: and contrariwise his holinesse, 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 Christs sake approue of them. If this seeme hard vntounto any, I make it plain by this comparison. Looke as Iacob a yonger brother, puts on Esaus garment, the elder brother, & in it was takē for Esau, & obtained his fathers blessing & p. 13patrimony, which by himselfe he could not hauehave got: euen so we are as younger brethren, Christ is our elder brother, we hauehave no right nor title to our fathers blessing, nor to the kingdome of heauen: wee must put on the robe of perfect righteousnesse, which is the garment of Christ, our elder brother: we, standing clothed with …, purchase our fathers fauour, and with his fauour his ble…ng, and his blessing is the right and title to euerlasting life. And thus by Christ they were approued.

Secondly, for what were they approued? The text saith. By faith; not because faith is an action of a sanctified minde and a good grace of God: for so are humility, louelove, feare of God (al which are graces of the sanctifying spirit, as faith is): but because it is a worthy instrument in the heart of the beleeuer, which apprehends, and applieth to the soule that righteousnesse of Christ, by which he is iustified; thus, it being the hand and instrument of their iustification, by it (it is said) they were approued.

3. The text addeth, that God did not onelyonly approue of them, but that he testified and made it manifest to all the world that he did so.

And this testimony God gaue of them

1. In his word.

2. In their owne consciences.

The truth of the first is manifest, in that not onelyonly in this chapter, but often also in the old testament, God hath m…de such honourable mention, and giuen such honourable titles vntounto many of these Elders: calling Abraham the friend of God, 2. Chron. 20.7. And Dauid, a man after Gods own heart, …. Sam. 13.14. and them all, his anointed and deare chosen children, Psalm. 105.15. Thus God hath testified of them in his word.

2. God testified it to their owne consciences, in that hee gaue them his spirit, inwardly to assure their cōsciences that he did accept them in the Messias to come: and thus these elders receiued a testimonie both outward to all the world, & p. 14inward to their consciences, that God in Christ approued and loued them: so the sense is plaine, the vse hereof manifold.

1. In that it is said these Elders were approued by faith: here wee learne what is the olde and ancient way, the right and straight way (that hath no by-wayes) to life euerlasting: 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 heauen: this is the way that God hath opened & made vntounto his Court: it is the Kings high way, the beaten way, common to eueryevery one that knowes how to walke in it: & deceiued none that euer went in it; & beside which, there is no other. Seeing then, God hath consecrated it, & our Elders hauehave trode this way before vsus, let vsus folow them; that so we may attain that kingdom wherto it hath brought them.

If any yet doubt whether this be the way or no: the spirit of God puts it out of doubt, Esay, 30.21; First, affirming peremptorily This is the way: Secondly, bidding vsus therefore walke in the same: This is the way, walke in it. Our Elders obayed this commaundement of the spirit: and, walking in this way, found the end of it, euerlasting life. If we would attaine the same end of the iourney, we must walke the same way.

But the world will say, this is a needlesse exhortation; for we walke this way, we deny our selues, and looke to be approued of God onelyonly by Christ: but it is strange to see how men deceiue themselues. Can a man walke in a way, and not leaue marks & steps behind him? euen so he that walks in this way, follow him, & you shal see steps of his continuall dying vntounto sinne, & liuing vntounto holinesse; insomuch that a man that followeth him, & marketh the course of his life in this way, may euidently say: See where hee hath cast off, & left behind him this & that sin: see where he hath taken vp, & caried with him these & those vertues & graces of God: Marke, here is a print of his faith, here is a print of his hope, here are prints of his louelove. And thus may a child of God be followed & traced all the way to heauen, euen vntil he come to his death, which is the gate of heauen. How mightily thē are they deceiued, p. 15which think they hauehave walked all their liues in this way, and yet there is not one step to be seene: for assuredly this way is so beat…n and troden, that no man euer trode in it since the world began; but he left behind him manifest & visible steps, that all men that would looke at him, might see he had gone that way. As therfore we all desire to come to heauen, & as we professe we walk in the way thither: so let vsus be as carefull to leaue behind vsus our steps; namely, tokens & prints of our faith, our hope, and louelove: which if we do, then mark the excellent vse of those steps. 1. They testifie vntounto all that see them, that we walked the right way to heauen: and secondly, they wil serue for marks & directions for thē that shal walke in the same way after vsus. By the 1. we shal leaue an honorable testimony of our selues behind vsus: by the 2. we shall moue other to magnify gods name, to whō our steps hauehave bin marks & directions, helps, & furtherances in the way to heauen.

Secondly, for what were these Elders approued? for their faith: for nothing else. Amongst these Elders Sampson was wonderfull in strength: Salomon in wisedome: Ioshua in courage: Moses in learning: many of them, in the honour and pompe of the world, in beauty, riches, and other externall gifts, and the most of them all in long life: yet not for one or all of these are any of them saide to be regarded of God: but it is plainely said, that for their faith God did approue them. Here then learne what is the thing amongst all things that must make vsus acceptable vntounto God: euen this, To deny our selues, and to rest vponupon the mercy of God in Christ; this wil do it & nothing else. Hast thou strēgth? so had Golias as wel as Sampson: hast thou beauty? so had Absalom as wel or more thē Dauid: hast thou wisdom? so had Achitophel (thogh not like Salomon, yet) aboue ordinary men: hast thou riches? Esau was richer thē Iacob: hast thou liued long? so did Cain; & Ismael as wel as Isaak: hast thou many childrē? so had Ahab as wel as Gedeon: hast thou learning (the glory of nature)? so had the Egyptians as well as Moses: for there Moses learned it. All these thou maist hauehave, & yet be a vile person in the sight of God: so far from being approued of God, as that he wil not p. 16vouchsafe (vnlesse it be in his anger) once to regard or looke at thee: hast thou therefore any of those outward gifts? it is not to be contemned, it hath his vse; thanke God for it, and and vse it well: and vse it so as by it thou maist be approued amongst men: but stand not to it before God: for though it be wisedome, or learning, or neuer so excellent a gift; it cannot purchase the fauour & acceptation of God: but true faith is able to please God both in this life, and especially at the day of Iudgement.

This doctrine first confuteth the error of some grosse Papists, who hold and write that many Philosophers for their good vse of the light of Nature, for their deepenesse of learning, and for their ciuill liues, are now Saints in heauen: a most manifest and shamefull vntruth, and here as manifestly confuted: for was Salomon not accepted, for all his wisedome, 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 neuer heard of faith? nay I say more: If many a man that liueth in the Church, as deepe (it may be) in humane learning as they, and of great knowledge also in the whole doctrine of Religion (which they neuer knew) and yet could not, nor euer shall be accepted of God onelyonly for want of this sauing faith; How absurd is it … imagine saluation for them, which neither had sparke of faith nor knowledge of Christ? Let vsus thē hold, that as there is no name whereby to be saued, but onelyonly the name of Christ: so no meanes to be saued by that Christ,Acts. 4.12.Acts 4:12 but onelyonly faith, euen that faith, for which these Elders were accepted of God.

Secondly, this excellencie of faith aboue all other gifts, shewes the vanity of the world; so carefull & earnest in seeking honour, riches, credit, wisedom, learning (all which can but make them esteemed and approued to the world) and so carelesse and negligent in getting true faith, which will both approue a man vntounto the world, and make him honorable in the eyes of the Lord God.

p. 17Thirdly, by this doctrine the Popish doctrine is iustly condemned, which teacheth that a man is iustified by his works, and that faith is not the most excellent of Gods graces. Here we are taught other diuinitie: for, that for which a man is accepted, by that he is iustified. But for their faith onelyonly were they accepted: therfore iustification is only by faith. Againe, that which makes a man accepted of God, that must needs be the most excellent thing of all. For God which is goodnesse it selfe, regardeth that that is the best: but God esteemed thē only for their faith: therfore it is the chief of all graces of God, in regard of making a man accepted of God.

Fourthly, here is a patterne and president for Gods children, how to bestow & measure out their louelove & estimation in the world. God loued Salomon more for his faith, then for all his glory and wisedome; and esteemed more of Moses for his faith, thē for all his learning. So deale thou with thy wife, thy child, thy seruant, thy friend, & with all men. Hast thou a wife neuer so beautifull, louing, honest, & thrifty; neuer so toward and obedient a child; a most wise & trusty seruant; a friend for faithfulnesse like thine owne soule? These are indeed much to be esteemed; yet thinke not thy selfe in a paradise, whē thou hast such: for there is a greater matter behind, then all these. Looke therfore further: Is thy wife, thy child, thy seruant, thy friend endued with sauing faith? that is worth more then all the rest: that is it which makes them beloued of God. Let that therfore make them best beloued of thee: and that which makes them so honourable before God, let that make them most honourable, and most esteemed of thee: So in all men, louelove that in a man best which God loueth; and so thou shalt be sure not to lose thy louelove. Esteeme of a man, not as the world esteemeth, not according to his strength, beauty, high place, or outward gifts: but as God esteemeth him, namely, according to the measure of sauing faith, which thou seest in him: for is not that worthy of thy louelove, which hath purchased the louelove of the Lord God himselfe?

p. 18Fiftly, here is comfort for all such seruants of God, as hauing true faith, yet are in base estimation for worldly respects: some are poore, some in base callings, some deformed in body: some of meane gifts: many in great distresse and misery, all their liues: 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 approued of God: not beauty, strength, riches, wisdom, learning (all these may perish in the vsing) but true faith: if then thou hast that, thou hast more then all the rest. If thou hadst all them, they could but make thee esteemed in the world: but hauing true faith, thou art esteemed of God; and what matter then who esteemes thee, 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, then for sauing graces. Let Gods children when they are …based; contemned, mocked, and kept from all place and preferment in the world: Let them, I say, appeale from this vniust iudgement to the iudgement of God; and be cōforted in this, that though they want all things (without them) that should make them esteemed in the world: yet they hauehave that (within them) for which God wil esteeme, approue, and acknowledge them both in this world, and in the world to come. And they hauehave that that will stand by them, when strength and beauty are vanished, when learning, & riches, and honour, 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 learne the readiest and surest way to get a good name. A good name is a good gift of God; Eccles. 7.3. It is a pretious ointment▪ it is a thing that all men would hauehave: These Elders had it, and they hauehave laide vsus downe a platforme how to get it, and it is this; 1. Get into fauour with God, please him, that is, cōfesse thy sins, bewaile them, get pardon, set the promises of God in Christ before thee, beleeue thē, apply them to thy selfe as thine owne, be perswaded in thy p. 19conscience that Christ did all for thee, and that he hath purchased thy acceptation with God.

Thus, when thou art assured that God approues of thee, God can easily giuegive thee a comfortable testimony in thine owne conscience, and hee can moue the hearts of all men to think wel, and open their mouthes to speake wel of thee: for he hath the hearts of all men in his hand. And therfore those that are in his fauor, he can bend the hearts of all men, to approue thē; yet this must be vnderstood with some cautions.

1. God wil not procure his childrē a good name amongst all men: for then they should be cursed: for, Luk. 6.26, Cursed are yee when all men speake well of you: But the Lord meaneth, that they shal be accepted, & hauehave a good name with the most & with the best. For indeed, a good name (as all other graces of God) cannot be perfect in this life: but they shal hauehave 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 alwaies: for, a good name is of the same nature with other externall gifts of God: sometime they are good to a man, sometime hurtfull: to some men good, to others hurtfull. EueryEvery one therefore that hath true faith, may not absolutely assure himselfe of a good name: but as farre forth as God shall see it best for his owne glory, and his good.

3. The good name that God wil giuegive his children, stands not so much in outward cōmendation, and speaking wel of a man: as in the inward approbation of the consciences of men. They must therfore be content somtime to be abused, mocked, slandered; & yet notwithstāding they hauehave a good name in the chief respect: for they whose mouthes do abuse & condemne thē, their very consciences do approue 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 approued of him, and by faith iustified in his sight: for so to be p. 20is the onelyonly way to get a good name. For in reason it stands thus: that those who are in estimation, and good name with the Lord himselfe; much more will God make them esteemed, and giuegive them a good name with men like themselues. Hence we learne, first, that the cōmon course of the world to get a good name, is fond, & wicked, and to no purpose: They labour for riches, preferments, honor, wisdom, & learning; by them to get estimatiō in the world: yea, many abuse these blessings in vaine ostentation, to encrease their credit and name with men. And in the meane time sauing faith is neuer remembred, which must procure them a good name with God. This is a wrong course: first, we must labour to be approued of God; and then after the good name with God, followeth the good name in the world. He therefore that labours for fauour with men, and neglects the fauour of God; he may get a good name, but it shall proue a rotten name in the end. Prou. 10.7. The memoriall of the iust shall be blessed, but the name of the wicked shall rot. The good name of the wicked is rotten: 1. Because it is loathsom & stinking in the face of God, though it be neuer so glorious in the world. 2. Because it will not last the wearing out, but in the end vanisheth and comes to nothing, vnlesse (as a rotting thing leaues some corruption behind it, so) their good name in the end being vanished, leaues infamy behind it. And this is the name which commonly is gotten in the world, because men first seeke not a good name with God: but that good name which is obtained by faith, will stand & continue all a mans life, and at his death leaue behind it a sweet perfume, & abideth for euer in the world to come.

Secondly, this maintaines the excellencie of our religion against Atheists, and all enemies of it, which esteeme & call it a base & contēptible religion, & of which cā folow no credit nor estimation. But see, their malice is here controlled: our religion is a most glorious & excellent professiō, it is the high way to get true credit & estimation: it makes a mā honorable in the sight of God & men: for by it our Elders obtained a good report, which continueth fresh to this day.

p. 21In the fourth place, Were they wel reported of for their faith? therefore their faith was not hid in their hearts; but manifested in their liues: for, the world cannot see nor commend them for their faith; but for the practice of faith. Here it is plaine, that men must not be content to keep their faith close in their hearts, but they must exercise the fruites of it in the world; and then both these together will make a man truly commendable. Thy faith approues thee vntounto God: but the practice of it is that that honours thee and thy profession, in the world.

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

Art thou poore? thy faith doth make thee rich in God.

Art thou simple, and of meane reach? thy faith is true wisedome before God.

Art thou any way deformed? faith makes thee beautifull vntounto God.

Art thou weake, feeble, or sicke? thy faith doth make thee strong in God.

Art thou base in the world, and of no account? thy faith makes thee honourable in the sight of God and his holy Angels. Thus thou art poore, and foolish, and deformed, and sicke, and base in the world; but marke how God hath recompensed thee: he hath giuen thee faith, whereby thou art rich, and beautifull, & wise, and strong, & honorable in heauen with God: say therfore with Dauid, the lot is fallen vntounto thee in a faire ground, and thou hast a goodly heritage: Namely,Psal. 16.6.Ps 16:6 thy faith, which thou wouldest not change for all the glory of the world. Faith is the true riches, the sound strength, the lasting beauty, the true wisedome, the true honour of a Christian man: therefore take thy selfe 10000. times more beholden vntounto God, then if hee had giuen thee the vncertaine riches, the crafty (and yet foolish) wisedome, the decaying strength, the vanishing beauty, the transitory honour of this world.

p. 22If thou hast true faith, thou art sure to hauehave many enemies: 1. The wicked of the world will neuer brooke thee, but openly or priuily hate & hurt thee. Thē the diuel is thy sworn enemie: how canst thou deale with so powerfull an enemie, and all his wicked instruments? Here is sound comfort: if thou hast faith, thou hast God thy friend: labour therefore for this true faith, and then care not for the diuel, and all his power. Night and day, sleeping and waking, by land & sea, thou art safe and secure, the diuel cannot hurt thee, thy faith makes thee accepted of God, and brings thee within the compasse of his protection. That same little sparke of faith, which is in so narrow a compasse as thy heart, is stronger thē all the power and malice of sathan. As for the malice which his instruments, wicked mē in this world, shew against thee in mocks and abuses, much lesse care for them; for their nature is to speake euill, and cannot doe otherwise: looke not therfore at them, but looke vp into heauen by the eye of thy soule, where thy faith makes thee beloued and approued of God himselfe, and honourable in the presence of his holy Angels.

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

VERSE. 3.

Through faith wee vnderstand that the world was ordained by the word of God, so that the things which wee see, are not made of things which did appeare.

IN this verse is contained the third action or effect of faith, namely this; Faith makes a man to vnderstand things beyond the reach of mans reason. This third effect is set out in these words, by the instance of a notable exsample: namely, of the Creation of the world; 1. By the word of God. 2. Of nothing: both which, that wee may the better vnderstand, let vsus consider of the words as they lye in order.

Through faith.

1. By faith, in this place (as I take it) is not meant that sauing faith, which iustifies a man before God: but a generall p. 23faith, wherby a man imbraceth Christian religion: or wherby a man beleeueth the word of God in the doctrine of the law, and the Gospel, to be true. My reason is, because a man that neuer had iustifying and sauing faith, and is no member of the catholike Church, nor childe of God, may hauehave this gift, To beleeue that God by his word made the world of nothing. Therefore, I thinke that this is an action of a generall, and not of sauing faith.

We vnderstand

That is: Whereas there are many things beyond the reach of reason, and therefore by reason cannot be apprehended or vnderstood, yet by vertue of this faith a man is brought to vnderstand them, and to beleeue them to be true.

Now then whereas generall faith brings vnderstanding of many things which reason cannot reach vntounto; here, such as be students in humane learning, & which labour to attain to the deepenesse and perfection of it, are taught, with their trauell in humane studies, to hauehave care to ioyne faith and knowledge of religion. For there are many things which our vnderstanding by reason cannot conceiue; and many truthes which Philosophy cannot reach vntounto: nay, many also which it denies: but faith is able to perswade and demonstrate them all, and it inlightens the mind, and rectifies the iudgement, when as Philosophy hath left the mind in darknesse, and the iudgement in error. Now, in whom sound knowledge in Philosophy, and this faith in religion do concurre together, he is a man of a most rectified iudgement, and of a deepe reach in the greatest matters: but, separate faith from humane knowledge, and he will stumble at many truthes, though hee had the wit of all the Philosophers in his owne head: For exsample, that God should make the world of nothing: that it should hauehave beginning & ending; that God should be eternall, and not the world: that mans soul being created, is immortal; These & many other truths, reasō cānot see, & therfore Philosophy wil not admit: but ioin faith to it, & then that crooked vnderstanding is rectified & p. 24made to beleeue it. It is therfore good counsel, to ioyn both these together. Religion hinders not humane learning, as some fondly thinke; but is a furtherance and helpe, or rather the perfection of humane learning: perswading, and prouing, and conuincing that, which humane learning cannot. And thus we see how faith makes vsus to vnderstand.

But, what doth it make vsus to vnderstand? the text saith, That the world was ordained, &c. Amongst many Expositions we may most safely set downe and approue this; God by his word or cōmandement hath 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 then that) made them all of nothing. That is a wonderfull thing: reason cō ceiues it not, but disputes against it: Philosophy grants it not, but writes against it: but marke the priuiledge of this faith; it makes a man beleeue it, and shewes him also how it is.

Now for our better perceiuing the excellency of this power of faith; here are 4. points set downe:

1. What was created?

The worlds.

2. In what manner?

Ordained.

3. By what meanes?

By Gods word.

4. Of what matter?

Of nothing.

Of these in order.

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

The word signifieth, in the originall, ages: and so it is also taken, Heb. 1.2. God made the worlds or ages by Christ.

By this word then hee meaneth these two things: First, times and seasons, which are ordinary creatures of God, as well as other: for amongst other creatures (Gen. 1.) are recorded also times & seasons to be Gods creatures. Secondly, he vnderstandeth the world also, and all in it: and so it is truly translated. For with good reason may the word ages signifie the world, because the world and all in it had their beginning in time, hauehave their continuance in time, and shall hauehave their end in time againe. Time begun them, time continues them, and time shal end them: and so the world is euerie p. 25way measured by the compasse of time: and therefore it pleaseth the holy Ghost to tearme 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 learne, 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 thou hast spent it well, spend it still better. Time is so good a thing, it cannot be spent well enough. But hast thou misspent time (that is to abuse it) Take S. Pauls counsell, Eph. 5.16. Redeeme the time: that is, seeing what is past cannot be recall'd; then recompence the losse of it, by the well bestowing of time to come. Spend euerie houre well: and that thou maist do so, be alwaies either doing good to other, or receiuing good from other: doe either, and time is well spent. And take heede thou be not of the number of those that often say, they cannot tell how to driue away time: and therfore they deuise many toyes, & cō ceits, and vaine pleasures; yea, many wicked & vnlawful delights: and all to shift off (as they say) and deceiue the time. It is wonderfull to see, that the wicked, whose time of ioy is onelyonly in this world, should seeke to hasten it, & make it seem shorter; yet so it is, the diuel blinding them: but howeuer it is, seeme it shorter or longer, that same one sinne of misspending their time, shall condemne them if they had no more: for if account must be giuen for eueryevery idle word, Math. 12.36.Matt 12:36a fearefull account remaines to be made for so many idle houres. Let vsus then be very carefull in the vse of this good ordinance of God, and neuer deuise how to passe away time: for there is no man that is a profitable member in the place where he is, that can finde one houre so idle, that he knowes not how to imploy it, either in receiuing or doing some good.

Were ordained.

The second point, in this example, is the māner. Did God make a perfect or an imperfect world? The text answereth, it was ordained. The word signifieth thus much; God framed p. 24duplicate page p. 25duplicate page p. 26the Ages, that is, all creatures, visible and inuisible, in a most excellent, perfect, & absolute order. As in a campe euerie man keepes his ranke and order, and no man goeth out of his standing appointed him: So eueryevery creature had his due place, and his proper vse assigned him of God: so that the workmanship of the world in eueryevery creature, & in eueryevery 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 eueryevery member, bone, ioynt, veine, & sinew is in his proper place, and nothing out of square.

Ob. Was eueryevery thing created in his order and due place? Whence then com so many disorders in the world? The diuel hath His kingdome, authoritie, lawes, & subiects: he rules in the wicked. Now cā there be any order in Sathans kingdom? Againe, whence are so many alterations and subuersions of kingdomes? so many wars, so much effusion of bloud? The Gospel is transported frō Country to Country; ciuil dissensions in Cities & priuate families; betwixt mā & man; betwixt man & some creatures: betwixt creature and creatures; yea, hatred often vntounto 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 answere: 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 eueryevery thing that he had made, and lo it was very good: Gen. 1.31.Gen 1:31therfore it was in a most perfect order: For, orderly comelinesse is a part of the goodnesse of a thing: but disorder is the effect of sinne: it entred with sinne; and it is both a companion and a reward of sinne. Had we continued in our innocence, all creatures had continued in their excellent order: But when wee had broken the perfect order that God had appointed vsus, immediatly all creatures broke that order, wherin they were afore, both towards vsus, & one amongst another. Whil'st we obayed God, all creatures obayed vsus: but when wee shooke off the yoke of obedience vntounto God, and rebelled against him, then they became disobedient p. 27vntounto vsus. Whil'st we loued God, al creatures loued & reuerenced vsus: but when we fell to hate the Lord, then began they to hate vsus and not before. If therefore thou seest any disobedience and hatred in the creatures towards thee, any disorder and vanity amongst themselues, thank thy selfe for it, thou broughtst it into the world with thy sinne.

This being so, we are hence taught when wee see any disorder in any creature, not to blame the Lord nor the creature, but to turne backe to our selues, to take notice of our owne sinnes and corruptions, and to acknowledge this was not so at the first, but our sin was the cause of it; and therfore be humbled & ashamed of our selues, that we should destroy and confound that excellent order which God made, and all creatures (but for vsus) would hauehave kept till this day: but the cōmon practice is contrary, as I wil proue in particulars.

God made mans body pure and holy & therfore it had no need to be couerd: but with sin came shame,Gen. 2.25. & 3.21.Gen 2:25Gen 3:21 & thence came it that God gaue vsus apparell to couer that shame that sin had brought vponupon vsus: so oft therfore as a man puts on his apparell, he should be humbled & ashamed by it: and think thus with himselfe▪ This was not so at the first; Adams body was glorious: whence came this ignominie & shame, which we must couer with apparel? it came from my sin; therfore so often as a man puts it on, so oft should he be quite ashamed of himselfe, which hath brought this shame vpō himselfe: so as now he must needs hauehave a cloake to couer his shame. But do mē make this end of their apparel? nay, rather they make it a banner to display their pride and vanity: and so farre are many from being ashamed of it, as that they are contrariwise proud of it. But this is as abhominable, & cursed, and senselesse a pride, as if the prisoner should be proud of his bolts & fetters, which are signes of his misdemeanour: for, what is thy apparel (make the best of it)? it is but a beautiful cloake of thy filthy shame: then, as bolts & fetters are burdenous, and shamefull, though they be of gold: so is the cloake of thy shame, thy apparel, thogh it be silk, siluer or gold: for we shold not be ashamed only of ordinary aparel, or base: but euē of the p. 28most gorgeous; knowing that once, wee had a glory of our owne, farre aboue all the glory of apparell: and the Ignominie that sin hath brought vponupon vsus, is greater then this glorie of apparell can take away.

Here I deny not the vse of gorgeous apparell, to those to whom it belongs: But I say to rich men (who, by their abilitie) to men in authoritie, who (by their place and calling) may weare costly apparell: yea, and to Princes, who may lawfully weare silke, siluer, gold, and the most excellent ornaments of pretious stones, or whatsoeuer: to all thē, I say, God hath granted you the vse of these; but withall, be not proud of them, for you once had a glory greater then these, but lost it by sin: & sin brought a shame, which those cannot hide. For, though thy apparel hide it frō the world, yet can it not frō God: only faith can couer it frō God: therfore glory in nothing but thy faith, be ashamed of thy apparell; yea, of thy robes & costly ornamēts. And know further, that wheras thy body by sin is becom so vile, a meaner couer & baser apparel were fit for it. And therfore know, that wheras God hath giuen thee vse of costly apparell, and pretious ornaments; he giues them not to honour thy body, but the place thou art in: and to adorne that part of his owne Image, which he hath set in thee by thy calling. And know lastly, that if thou hadst kept that order, wherein God at thy creation (as this text saith) ordained thee: thy natural glory would more hauehave adorned thee and the place thou bearest, then all this accidentall and artificiall glory can: and therfore glory not so much for the one, as be ashamed for the losse of the other; and let thy apparell teach thee this lesson.

Thirdly, many men take much delight in some kinde of meate: some in variety of meates, and some so louelove their belly, as they care not how many creatures, or kindes of creatures do dye, for their belly sake: this is to be considered. For I take it a great fault, for men either to be too lauish and carelesse, how many creatures they cause to die, or (though they eate but one kinde) to doe it without all vse or further p. 29consideration. For, marke whence comes this, that man cannot now liue, or not so well; but his life must be the death of other creatures, his nourishment and preseruation, the destruction of other creatures. At the beginning before sinne was, this was not so: no creature did either serue to cloathe or feed Adam: but this came with sin; sin brought this vanitie vponupon creatures, to die for the feeding and cloathing of man: and had we stood without sin, no creature should hauehave lost his life to be our meate. I take it therefore the duty of a man to make great vse of his meate in this regard. And first, for the meate that he loues best, let him be humbled for his sinne: knowing that if hee had not sinned, hee should hauehave had much more sweetnesse in other meate, which notwithstanding should not hauehave cost any creature his life. And secondly, for variety be not too lauish, nor too riotous: consider, eueryevery dish is the death of a creature of Gods creation: consider againe whence comes this, that creatures must die to feed thee; not from the creation, creatures were not made to that end: Innocencie would hauehave preserued all creatures to more excellent ends.

Sinne it was, and thy sinne that destroyes so many creatures for the belly of man: it is a vanitie come vponupon creatures for mans sinne, that they must die for mans meate. The death therefore of eueryevery creature, should be a corsiue to a mans heart: when hee seeth it, it should touch him to the quicke, and make him say, This creature dieth not for it selfe, but for mee: not for it owne fault, but for mine. Miserable sinner that I am, if I had right I should rather die then it. God made it once for a better end, but my sinne hath brought it to this corruption. If this consideration tooke place, men would not eate their ordinary fare with so little vse: nor at extraordinarie occasions be so carelesse how much they spend, and how many creatures they cause to die.

But you will say, God hath giuen vsus libertie in meates: differences of meats are taken away in Christ, and God hath p. 30giuen vsus vse of his creatures, not onelyonly for necessitie, but more liberall vse euen for greater delight and comfort. I answer: I grant all this and more too, to a man that hath faith. I grant, feasts and bankets are lawfull for some men on some occasions. I take not away any mans liberty in meates: God hath granted it, and man ought not to take it away. I onelyonly wish that when we eate, wee also would make this vse of it: and that we would not too riotously abuse that liberty that God hath giuen vsus for diuersity of meates: faith giues vsus leaue and liberty to eate; yet faith denies not a man to make a holy vse of his eating, for his owne humiliation, but rather commaunds it.

Fourthly, wee see in the world, that creatures not onelyonly dye for mans feeding, but one creature feedes on another, and one destroyeth another to eate him. The Hawke preyeth on diuerse kindes of birdes: the Foxe feedeth on tame birds: the Wolfe on the Lambe: greater fishes deuoure the lesse: Dogges will eate diuerse kindes 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 feareful disorder in nature, that one creature should deuoure another? came it from the creation? was the world ordained in this state, that one creature should eate vp another? the greater feed vponupon the lesse? no: but sin brought this cōfusion, our sin caused this pitiful massacre of all creatures one by another. Let vsus therfore at these sights be humbled for our sinne, which caused so fearefull a disorder: when thou seest thy Hawke flie so fiercely and so cruelly murder a seely bird: thy Hound, the Hart, Hare, or Connie; then, as God hath giuen thee leaue in good order, measure, and manner, thus to deale with the creatures, and therefore thou maist take delight in it: so, withall make this vse of it; Whence comes this? it was not so from the beginning: When sinne was not in the world, these would all hauehave lodged in one cage and cabbin, and one neuer hauehave offred to hauehave eaten another: my sinne caused this iarre, and this p. 31disorder betwixt these two creatures. This should humble a man, because of his sinne: and restraine his life frō too much liberty; and his affection from too much delight in these kind of pastimes.

Againe, when we see the cruelty of the Foxe, the Wolfe, the Beare, toward the sheepe and other creatures; Blame not too much the cruelty of the beasts: for this was not in them at their creation; but thy sinne made them thus cruell one against another. Turne then into thy selfe, and be ashamed of it: and blame not so much the cruelty in them, as thine owne sinne which caused it in them.

Againe, some creatures are vnperfect, some in parts of their body, some in some senses: and some are loathsome & vgly to behold: and some are venomous, and hurtfull to the world. Whē thou seest 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 thy sinne: enter into thy selfe, and acknowledge this, and be humbled for it: and do not so much contemne this creature for his imperfection: nor loath him for his deformity: nor hate him for his venome; as contemne, and loathe, and hate thine owne sinnes which were the cause of all these.

Lastly, some take great delight in faire buildings, & make no vse of them but for delight and pleasure: but if they cō sider wel, they hauehave no such cause: it was not so at the creation. Adam in his innocencie had a more sumptuous Palace ordained for him; namely, the Paradise of heauen 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. Thy sinne it was that destroyed this Palace; and sinne hath caused the necessitie of these buildings: How then canst thou glory in thy buildings? wilt thou glory in thy shame? Canst thou be proud of these, when thy sinne bereft thee of a better? As therefore thy house is a comfort, strength, security, and delight vntounto thee: so adde this one vse also: let it in this consideration be a cause to humble thee for thy sinne.

p. 32The disorder that sin hath brought into the world, might be shewed in more particulars: but these may suffice, being those of whom we hauehave most common vse, and therefore do most commonly abuse.

To conclude this point, I say vntounto all men: Doest thou see what disorder is now in the world, in thy apparell, meate, recreations, buildings? Seest thou the confusion, vanity, corruption of all creatures: the variance, dissension, and hatred of creatures amongst themselues? Canst thou see all this, and either not regard it at all, or else take delight in it? This is a cursed and abhominable delight. If a rich man should consume all his wealth, or throw it all on heapes, and then desperately set his house on fire, hath he any cause of ioy to see this? If he sit still at this, you will say he is senselesse: but if he laugh at it, he is madde: 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 meate, his apparell, his recreation, his house were all excellent and glorious: he made all other creatures, amongst which there was nothing but concord, louelove, agreement, vniformity, comelinesse, and good order. Now man by sinne fell; & by his fall, not onelyonly spent all his riches (that is, defaced the glory of his owne estate): but also set his house (that is the world) on fire: that is, defaced the beauty of heauen and earth: brought confusion, corruption, vanity, deformity, imperfection, & monstrous disorder on all creatures; set all the world together by the eares, & one creature at variance and deadly hate with other: so that one creature doth fight, teare, wound, destroy, and eate vp another. O cursed & damnable sinne of man, that hath so shamefully disordered that heauenly order, wherein God created all things at the beginning… and miserable men are we, which can sit still & see this, and not be moued: but if we reioyce and delight in it; certainly, then a spirituall madnesse hath bewitched our soules. Let vsus therefore stirre vp our selues, and looke about vsus: and seeing all the world on a fire about vsus, namely, flaming p. 33in contention, hatred, and all disorder: let vsus for our parts seeke to quench it: which because wee cannot, therefore lament and bewaile it: but much more lament and be humbled for our sinne, 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 answereth: the world was ordained in that excellent order, by the word of God. By this word is meant, 1. Not any vocall word, as if the Lord should speake vntounto the creatures: Nor secondly, the substantiall word of the Father, the second person: although I confesse that by him were made all things. Iohn. 1.3.John 1:3Yet I take it, it is not so meant in this place: but rather as Moses doth, Gen. 1. when he saith that in the creation God said: It is in both places a comparison taken from a Prince, who bids his seruants doe this, and they doe it presently. The Lord in this place is like a Prince, he hath his word whereby he commaunded the world to be made. That word, I take it, is his will: for, Gods willing of any thing is an effectuall commaunding of it to be done: yea, it is the doing of it: for his willing of a thing to be, is more then all the commaundements of all men in the world. For if he doe but will it, the thing is done what euer it be: whereas all the world may commaund, and yet it is no neerer. 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 marke a speciall point, that sets out the glorie of this Creator: hee vsed no labour, no motion, no paines, no seruants, no instrument, no meanes as men do. He onelyonly spake the word, and they were made; he commanded, and they were created. Psal. 148.5. This shewes how glorious a God he is, and his power how omnipotent it is: who p. 32duplicate page p. 33duplicate page p. 34at his owne will and word produced such a glorious frame of heauen and earth: so many 1000. sorts and kinds of creatures in their order and due place. Dauid most seriously considered of this, when hee made the 104. Psalme, as appeareth if we reade it. Wee ought also so deepely to meditate of this his glorious power manifested in this miraculous creation, as that we (seeing it) may acknowledge with the Psalmist, Psal. 115.3. Our God sitteth in heauen, and doth whatsoeuer he will.

2. Did the Lord make all things by his word? learne wee then for our instruction thus much; Euer when we see what is Gods will concerning our selues in any crosse or affliction whatsoeuer: let vsus subiect our selues to it and beare it: because it comes from so mighty a God, as whom there is no resisting. For see, he that commaunded all the world to be, and it presently was so, and nothing could disobay: then if he commaund any crosse to seise vponupon thee, wilt thou resist him? Nay, rather take Saint Peters holy counsell. 1. Pet. 5.5. Humble thy selfe vnderunder this so mighty hand of God, that he may exalt thee in due time. If thou then see his crosse comming towards thee, meete it, receiue it with both hands, beare it with both shoulders: if he will humble thee, resist not thou: for when againe he pleaseth to exalt thee; all the diuels in hell are not able to resist him. It followeth;

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

The fourth & last point is the matter, whereof the world was made: the Text saith: The things that we see, that is, all the world, were made of things neuer seene: that is, of a flat nothing, which here is said not to be seene, or not to appeare; because how can that appeare or be seene, 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 hee should make it of nothing. p. 35Reason denies it, Phylosophie disputes against it as absurd, and neuer will yeeld vntounto it: but here is the power of faith manifest, for it makes vsus beleeue and know it is so.

Hence we learne

1. If he created the world and vsus of nothing, then he can preserue vsus also by nothing, that is, without meanes, or by weake meanes, or contrary to meanes: he that did the one can do the other, for the same reason is of both. This is a speciall point of our religion, Not to tye Gods prouidence vntounto meanes. Men vse neuer to acknowledge it but with meanes: but that is no worke of faith. But wee ought not onelyonly to see Gods prouidence, when we see no meanes: but euen when other meanes are against vsus, then to see it, is a point of faith: and that is our duty, though it be hard. GiueGive men health, wealth, liberty, peace, let them be guarded about with Gods blessings: then they will magnifie the prouidence of God: but take these away, and lay vponupon them penurie, sicknesse, or any crosse, then they rage, and raile, and distrust, yea blaspheme, and say, No prouidence, no God. And thus God is beholden to the meanes, for else men would flatly deny him. But this argues the want of faith. For had we that faith in vsus, whereby we beleeued stedfastly, that God made all the world without meanes, that faith would also perswade vsus that he can preserue vsus being made, though meanes be wanting, or though they be against vsus. This we may make vse of, whether wee be in necessitie, and would be relieued: or in any perill, and would be succoured: or in what extremitie soeuer, when meanes doe faile vsus.

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, Rom. 4.17. As, a man by nature is the childe of wrath, and of the diuell: he is able to make him a seruant of God, and childe of grace.

This may teach vsus, 1. Not to despaire of any mans saluation, though hee seeme almost past all grace: for God can p. 36make any thing of nothing, and therefore can put grace into that heart wherein afore was none.

And 2. this is a comfort to all them which through weaknesse of faith, cannot perswade themselues of their election. For, suppose thou be full of wants and imperfections, & hast a rebellious and froward heart: What then? Remember God made thee once a creature, of nothing; hee can now againe make thee a new creature, of nothing: he created thee without meanes; he can saue thee, though neuer so many meanes doe seeme to be against thee.

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

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