Exposition of the Apostles Creed, Text (2 of 13)

Exposition of the Apostles Creed · Text (2 of 13)

p. 45Secondly, seeing God is almightie; we must tremble and feare at all his iudgements, wee muste stand in awe, quake, and quiuer at them: as the poore child doth, when he seeth his father come with the rodde. Example of this we hauehave often in Gods word: as when the sonnes of Aaron offered strange fire before the Lord, he sent fire from heauen, and burned them vp.Lev. 10.3.Lev 10:3 Nowe Aaron he was very sorie for his sonnes: but when Moses told him, that the Lord would be glorified in all that came neare him, then the text …aith, Aaron held his peace. So also wee reade that the Apostles reprooued Peter, for preaching vntounto the Gentiles:Act. 11.18.Acts 11:18 but when Peter had expounded the things in order which he had seene, then they helde their peace, and glorified God. As also Dauid saith: I h…ld my tongue, O Lord, because thou didst it. Psal. 39.10.Ps 39:10Isaiah saith, In hope & silence is true fortitude. Isa. 50.Isa 50If a man be in trouble p. 46he must hope for deliuerance, and be quiet and patient at Gods iudgements. But the practise of the world is flat contrarie. For men are so farre from trembling at them, that they will pray to God that plagues, curses, and vengeance may light vponupon them, and vponupon their seruan…s and children. Now the Lord beeing a mightie God, often doth answearably bring his iudgements vponupon them. Againe, many carried with impaciencie, wish themselues hanged or drowned: which euils they thinke shall neuer befall them: yet at the length God doth in his iustice bring such punishments vponupon them. Nay further in all ages there are some, which doe scorne and mocke at Gods iudgements. Hereof wee had not farre hence a most fearefull example. One beeing with his companion in a house drinking on the Lords day,Anno 1592. in Camebridgeshire. when he was readie to depart thence, there was great lightning and thunder: whereupon his fellow requested him to stay, but the man mocking and iesting at the thunder and lightning, said (as report was) it was nothing but a knaue cooper knocking on his tubbs, come what would, he would goe: and so went on his iourney; but before he came halfe a mile from the house, the same hand of the Lorde which before he had mocked, in a cracke of thunder stroke him about the girdlestead, that he fell downe starke dead. Which example is worthie our remembrance, to put vsus in minde of Gods heauie wrath against those which scorne his iudgements: for our duetie is to tremble and feare: and it were greatly to be wished, that we could with open eye beholde the terriblenesse and fearefulnesse of Gods iudgements: it would make a man to quake and to leaue off sinne. If a man passe by some high and daungerous place in the night when he cannot see, he is not afraid; but if yee bring him backe againe in the day, and let him see what a stiepe and daungerous way he came, he will not be brought to goe the same way againe for any thing: so it is in sinning; for men liuing in ignorance and blindnes, practise any wickednes, and do not care for Gods iudgements: but when God of his goodnes bringeth them backe, and openeth their eyes to see the downefall to the pit of hell, and the iudgements p. 37of God due to their sinnes: then (they say) they will neuer sinne as they hauehave done, but become newe men, and walke in the way to eternall life.

Thirdly, we are taught by the Apostle Paul, that if we be to doe any dutie to our brethren, as to releeue them, we must doe it with chearefulnesse: for hee laboureth to perswade the Corinthians to cherefull liberalitie; and the reason of his perswasion is, because God is able to make all grace to abound towards them. 2. Cor. 6.7, 8.2 Cor 6:72 Cor 6:8Where also this duetie is taught vsus, that seeing God is omnipotent and therefore able to make vsus abound, therefore we must giuegive cherefully to our poore brethren which want.

Fourthly, whereas there are many in eueryevery place, which hauehave liued long in their sinnes, euē from their cradle; some in wantonnesse, some in drunkennes, some in swearing, some in idlenes, and such like: out of this place, to all such there is a good lesson, namely that eueryevery one of them doe nowe become new men, and repent of all their sinnes, for all their life past. For marke what Paul saith of the Iewes, which cut off from Christ through vnbeleefe, & hauehave so continued in hardnes of heart, and desperate malice against him, almost 16. hundreth yeares:Rom. 11.23.Rom 11:23 If (saith he) they abide not still in vnbeleefe, they may be grafted into their oliue again: and his reason is this, because God is able to graft them in againe. Euen so though we hauehave liued many yeres in sinne, (and sure it is a dangerous and fearefull case for a man to liue 20, 30, or 40, yeres vnderunder the power of the deuill:) yet we must know that if we wil now liue a new life, forsake all our sinnes, & turne to God, we may be receiued to grace, & be made a branch of the true oliue, though we hauehave borne the fruits of the wild oliue all our life long. But some will obiect, that they hauehave no hope of Gods fauour, because they hauehave beene so grieuous sinners, and continued in them so long. Answ. But know it, whosoeuer thou art, God is able to graft thee in; & if thou repent, he will receiue thee to his louelove & fauour. This must be obserued of all, but especially of such as are olde in yeares, and yet remaine ignorant without knowledge; they must turne to the Lorde by repentance: otherwise, if they p. 48continue still profane and wicked, they must knowe this, that their damnation comes post hast to meete them, and they to it.

Consolations.And thus much for the dueties. Nowe followe the consolations which Gods Church reape from this, that God the father is omnipotent. First, the wonderfull power of God serueth to strengthen vsus in prayer vntounto God; for he that will pray truly, must onelyonly pray for those things for which he hath warrant in Gods word: all our prayers must be made in faith, and for a man to pray in faith, it is harde: therefore a speciall meanes to strengthen vsus herein, is the mightie power of God. This was the ground and stay of the leaper whome our Sauiour Christ clensed: Lord (saith he) if thou wilt, Matth. 8.Matt 8thou canst make me cleane. And in the Lords prayer, when our Sauiour Christ hath taught vsus to make sixe petitions; in the ende he giueth vsus a reason, or motiue to induce vsus to stand vponupon, and to wait for the benefits before craved, in these words: Thine is the kingdome, thine is the power, &c.

Secondly, hence we learne this comfort, that all the gates of hell shal neuer be able to preuaile against the least mēber of Christ. I doe not say they shal neuer be able to assault, or tempt them, for that may be: but they shall neuer ouercome them. How (will some say) may we be resolued of this? I answer, By reason of faith: for if a Christian man do beleeue that God the father, and in Christ his father, is almightie, no enemie shall euer be able to preuaile against him. So S. Iohn reasoneth: Little children, yee are of God, and hauehave ouercome them, 1. Ioh. 5.4.1 John 5:4that is, all false teachers, because greater is he that is in you, that is, Christ Iesus by his holy spirite, who is God, and therefore almightie, then he that is in the worlde, that is, the spirit of Sathan: therefore you neede not to feare. So Dauid compareth him selfe to a sillie sheepe, and saith: Though I should walke through the valley of the shadow of death, that is,Psal. 23.Ps 23 as it were in the mouth of the lyō, yet I will feare none evill: why so? because the Lord is with him: thy rodde (saith he) and thy staffe comfort me.

Thus much for the benefits. Now whereas it is saide the first person is a father, as also almightie: ioyne these two together, p. 49and hence will arise singular benefits and instructions. First, whereas we are taught to confesse, that the first person is a father almightie, we and eueryevery man must learne to hauehave experience in himselfe, of the mightie power of this almightie father. Why, will some say, that is nothing, for the deuil and all the damned soules feele the power of the Almightie? True in deede they feele the power of God▪ namely as he is an almightie Iudge condemning them▪ but they feele not the power of an almightie father: this is the point whereof we must learne to hauehave experience in our selues. Paul prayeth that the God of our Lord Iesus Christ the father of glorie, Eph. 1.19.Eph 1:19would giuegive vntounto the Ephesians the spirite of wisdome, to see what is the exceeding greatnes of his power in them which beleeue, according to the working of his mighty power which he wrought in Christ. Which place must be cō sidered: for here the Apostle would hauehave vsus hauehave such a speciall manifestation of Gods power in our selues, like to that which he did once shew forth in Christ. But how did Christ see and find the power of God as he was man? Answ. Diuers waies: I. On the crosse he died the first death; which is the separation of bodie and soule: and he suffered the sorrowes of the second death. For in his soule he bare the whole wrath of God, and all the panges of hell, and after was buried and laide in the graue, where death triumphed ouer him for the space of three daies. Now in this extremitie God did shew his power, in that he raised Christ from death to life. And looke as his power was manifested in Christ the head: so must it be manifested in all his members: for eueryevery man hath his graue, which is naturall sinne and corruption, which we draw from our first parents, and looke as a man lies dead in the graue, and can mooue neither hand nor foote: so eueryevery man by nature lieth dead in sinne. Now as God did shewe his power in raising Christ from death: so eueryevery one must labour to hauehave this knowledge and experience in him selfe of the mightie power of God, in raising him from the graue of sinne to newnes of life. For thus Paul makes a speciall request, that he might knowe Christ, and the vertue of his resurrection, that is,Phil. 3.…0.Phil 3 that he might p. 50feele in him selfe that power whereby Christ was raised from death to life, to raise him also from the bondage of his sinnes to a new life more & more. Furthermore, whē Christ was vponupon the crosse, and all the gates of hell were open against him, then did▪ hee vanquish Sathan; he bruised the serpents head, and as Paul saith, he spoiled principalities and powers, and made a shew of them openly, and hath triumphed ouer them in the crosse: Col. 2.15.Col 2:15he ouercame the deuill, and all his angels by the power of his almightie father, and by his owne power as he is God. And euen so must Christian men labour to finde the same power in themselues of this almightie father, by which Christ did triumph ouer sathan… that by it they may tread him vnderunder their feete, which men can neuer doe by any power in themselues. Againe, Christ praieth that that cuppe might passe from him: and yet he saith;Luk. 22.42.Luke 22:42 Not my will, but thy will be fulfilled. For it was necessarie that Christ should suffer. And this request was heard, not because he was freed from death: but because God his father Almightie gaue him power and strength in his manhoode to beare the brunt of his indignation. Nowe looke as this power was effectual in Christ Iesus the head, to make him able and sufficient to beare the panges of hell: so the same power of God, is in some measure effectuall in all the members of Christ, to make them both patient, and of sufficient strength to beare any affliction, as Saint Paul saith: beeing strengthened with all might through his glorious power vntounto all patience and long suffering with ioyfulnes. Col. 1.11.Col 1:11And this is a notable point which eueryevery one ought to learne: that wheras they confesse God to be their almightie father, they should here withall labour to feele and hauehave experience in themselues, that he is almightie in the beginning and continuing of grace vntounto them, and in giuing thē power and patience to suffer afflictions. Further, Christ Iesus when the worke of our redemption was accomplished,Eph. 1.20, 21.Eph 1:20Eph 1:21 was lifted vp into heauen, and set at the right hande of God in heauenly places, farre aboue all principalities and powers, &c. euen by the power of his father: well, as this power was made manifest in the head: so must it be in the p. 51members thereof. EueryEvery child of God shall hereafter see and feele in himselfe the same power, to translate him from this vale of miserie in this life, to the kingdome of heauen. Wherefore to conclude, we hauehave great cause to be thankefull and to praise God for this priuiledge, that he sheweth his power in his children in regenerating them, in making them die vntounto sinne, and to stand against the gates of hell, & to suffer afflictions patiently: as also that he translates thē from death to life. And eueryevery one should shew his thankfulnes in labouring to hauehave experience of this power in himselfe, as Paul exhorteth vsus in his epistles to the Colossians & Ephesians: yea, read all his epistles, & we shal finde he mentioneth no point so often as this, namely the mightie power of God, manifested first in Christ, & secondly in his mēbers: and he accounteth all things losse that he might know Christ, & the vertue of his resurrection. Phil. 3.10.Phil 3:10This point is the rather to be marked, because his power in the matter of grace is not to be seene with eye; & fewe there be in respect that hauehave felt the vertue thereof in themselues: for the deuill doth mightitily shew his cōtrary power in the greatest part of the world, in carrying them to sinne and wickednes.

Secondly, hence we learne that which Paul teacheth, namely to know,Rom. 8.28.Rom 8:28 that all things worke together for the best vntounto them that louelove God. God is almightie, & therfore able to do whatsoeuer he wil: he is also a father; & therfore is willing to doe that which is for our good. But some will say, we are subiect to many crosses, yea to sinne: what? can our sinnes turne to our good? Ans. If God almightie be thy father, he wil turne thine afflictions, yea thy sinnes which by nature are euill, beyond all exspectation vntounto thy saluation. And this God will doe to all such as be obedient vntounto him: yet no man must hereupon presume to sinne.

Thirdly, whereas we beleeue that God is a mightie father, it serues to confirme Gods children in the promises of merciemercy reuealed in his word. The chiefest whereof is, that if men will turne from their sinnes, and beleeue in Christ, they shall not perish, but hauehave life euerlasting. I know some men wil make it an easie thing to beleeue, especially those which p. 52neuer knewe what faith meant. But such persons neede no meanes of confirmation of faith: therfore let all those which hauehave tasted of the hardnes of attaining vntounto it, learne how to stablish their wauering hearts in the promises of God, by the consideration of these two points: God is a father; and therefore he is willing: he is also almightie, and therefore he is able to performe his promises. He that will be truly resolued of Gods promises, must hauehave both these setled in his heart, and build on them as on two foundations.

It followeth, Creatour of heauen and earth] We hauehave spoken of the title of the first person, & of his attributs: now we come to speake of his effect, namely the creation: but before we come to it, we are to answer a certaine obiection which may be made. At the first it may seeme strāge to some, that the worke of creation is ascribed to the first person in Trinitie the father: whereas in the Scripture it is common to them all three equally. And first that the father is Creatour, it was neuer doubted: as for the second person the Sonne, that he is Creatour,Ioh. 1.3.John 1:3 it is euident: all things are made by it, that is, by the Sonne, who is the substantiall word of the father, & without it was made nothing that was made. And againe, it is said, that God by his Sonne made the worlde. As for the holy Ghost,Heb. 1.2.Heb 1:2 the worke of creation is also ascribed vntounto him, and therefore Moses saith, the spirit mooued vponupon the waters: and Iob saith:Gen. 1.2.Gen 1:2 his spirit hath garnished the heauens: How thē is this peculiar to the father, being cōmon to al the three persons in trinitie? I answer, the actions of God are two-fold: either inward, or outward. The inward actions are those, which one person doth exercise towards another: as the father doth beget the sonne, & this is an inward action peculiar to the father: for all inward actions are proper to the persons from whome they are. So the Sonne doth receiue the godhead frō the father; & the holy Ghost frō thē both; & these are inward actions peculiar to these persons. So likewise for the father to send his sonne, it is an inward action proper to the father, & cannot be cōmunicated to the holy Ghost: & the sonne to be sent by the father onelyonly is a thing proper to the sonne, & not cōmon to the father, or to the holy Ghost. Now outward p. 53actions are the actions of the persons in the Trinitie to the creatures: as the worke of creation, the work of preseruatiō, & of redemption. These & all such actions are cōmon to all the three persons: the father createth, the sonne createth, & the H. Ghost createth: & so we may say of the works of gouernment, & of redemption, & of all outward actions of the persons to the creatures. But some again may say, how then can the work of creation, being an outward action of God to the creature, be peculiar to the first person the father? I answer, the work of creation is not so proper to the first person the father, as that it cannot also be common to the rest: for al the three persons ioyntly created all things of nothing; onelyonly they are distinguished in the manner of creating. For the father is the cause that beginneth the worke,Basil. de spir. sanct. c. 16. the sonne puts it in execution, the holy Ghost is the finisher of it. And againe, the father createth by the aaCol. 1.16. Rom. 11.36.Col 1:16Rom 11:36sonne & by the H. Ghost: the sonne createth by the holy Ghost, & frō the father: the H. Ghost createth not by the father, nor by the sonne; but frō the father & the sonne. And this is the reason why the work of creation is ascribed here vntounto the father, because he alone createth after a peculiar manner, namely by the sonne, and by the holy Ghost: but the sonne and the holy Ghost create not by the father but from him.

Thus hauing answered the obiection, we come to speake of the creation it selfe. In handling whereof, we must withal treat of the Counsell of God, as being the cause thereof, & of the Gouernment of the creatures, as beeing a worke of God whereby he continues the creation. And the order which I wil obserue, is first to speake of the Counsell of God, and secondly of the exequution of his Counsell, which hath two speciall branches, the first the creation, the second the preseruation or gouernment of things created.

The Counsell of God, is his eternal & vnchangeable decree, wherby he hath ordained al things either past, present or to come, for his own glorie. First I cal it a decree, because God hath in it set down with himselfe & appointed as soueraigne Lord, what shall be, what shal not be. I adde further, that al things whatsoeuer come vnderunder the cōpasse of this decree; p. 54as Paul saith, He worketh al things according to the coūsel of his wil. Eph. 1.11.Eph 1:11And our Sauiour Christ saith, that a sparrow cānot fall on the ground without the heauenly father:Mat. 10.29. vers. 30.Matt 10:29 yea further, he tels his disciples, that the very haires of their heads are numbred, meaning that they are knowne and set downe in the counsell of God. And considering that God is King of heauen and earth; and that most wise, yea wisdome it selfe; and most mightie, yea might and power it selfe: it must needs b… that he hath determined how all things shall come to passe in his kingdome, with all their circumstances, time, place, causes, &c. in such particular maner, that the very least thing that may be, is not left vnappointed and vndisposed.

The counsell of God, hath two properties, eternitie, and vnchangeablenes. It is eternall, because it was set downe by God from euerlasting before all times, as Paul saith, God hath chosen the Ephesians to saluation before all worlds. Eph. 1.4. 2. Tim. 1.9. Mal. 3.6. Iam. 1.17.Eph 1:42 Tim 1:9Mal 3:6Jas 1:17And he saith of himselfe, that he was called according to the purpose of God, which was before all worlds. Againe, the same counsell once set downe, is vnchangeable. God saith, I am Iehovah, and I change not. With God (saith S. Iames) there is no variablenes, nor shadow of change. Nowe such as God is, such is his decree and counsell. And he beeing vnchangeable, his counsels also are vnchangeable.

Gods counsell hath two parts, his foreknowledge, and his will or pleasure. His foreknowledge, whereby he did foresee all things which were to come. His will, whereby in a generall manner he wills and ordaines whatsoeuer is to come to passe: and therefore such things as God altogether nilleth, can not come to passe. Nowe these two parts of the counsell of God must be ioyned together, and not seuered. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as holde that God doth barely foresee sundrie things to come, no manner of way either willing or decreeing the issue and euent of them, doe bring in little better then Atheisme. For if we say that any thing comes to passe either against Gods will, or God not knowing of it, or not regarding it, we shall make him either impotent or careles, & rase the very foūdation of Gods prouidence.

p. 55And this decree of God must be conceiued of vsus as the most generall cause of all things subsisting: beeing first in order hauing all other causes vnderunder it, and most principall, ouerruling all, ouerruled by none.

Thus we see what is to be held touching Gods counsell: now for the better clearing of the truth, three obiections of some difficultie are to be answered. First may some man say, if God decree and ordaine all things whatsoeuer, then he decreeth and ordaineth sinne. But God decrees not sinne in as much as it is against his will: and therefore he decrees not all things. Answ. VVe vse not to say, that God doth simplie will or decree sinne, but onelyonly in part, adding with all these caueats. I. That God willeth and decreeth sinne, not properly as it is sinne, but as it hath in it sundrie regards & respects of goodnes, so farforth as it is a punishment, or chastismēt, or trial, or action, or aaQuatenus habet rationem entis, nō quatenus habet rationem defectus.hath any existēce in nature. II. God can so vse euill instruments, that the work done by them beeing a sinne, shall neuerthelesse in him be a good worke: because he knows how to vse euill instruments well. If it be further alledged, that God willeth no wickednes, Psal. 5.5. we must know, that Gods will is twofold, generall, & speciall. Generall, whereby God willeth & decreeth that a thing shal be: & by this kind of will he may be said to wil sinne; & that without sinne. For though he decree it thus, yet he doth not instill wickednes into the heart of any sinner, & his decree is onelyonly for a most excellent end. For in regard of God which decreeth, it bbBonum & vt sit malum. Aug. Euchr. ad Laur. cap. 101▪is good that there should be euill▪ To this purpose Augustine saith excellently, By an vnspeakeable manner it comes to passe, that that which is against Gods will, is not without his will. ccVoluntate permissiva vult: approba…va non vult.Now the special wil of God is that whereby he willeth any thing in such maner, that he approoueth it, & deliteth in it. And thus indeede we can not say without blasphemie, that God willeth sinne. Thus then we see in what manner and how farforth God may be said to decree sinne.

Againe it may be obiected thus. If all things be determined by the vnchangeable decree of God, then all things come to passe by an vnchangeable necessitie: and men in p. 56their actions hauehave no freewill at all, or libertie in doing any thing. Ans. This must be learned as a certen rule, that the necessarie decree of God, doth not abolish the nature of the second causes, and impose necessitie vponupon the will of mā, but only order & incline it without any constraint, to one part. As for example: when a people is gathered togeather to heare Gods worde, there is none of them but they know that they come thither by Gods prouidence (and in that respect necessarily) yet before they come, they had all freedome and libertie in themselues to come or not to come: & Gods eternall counsell did not hinder the libertie of our wills, in comming or not comming, nor take away the same: but onelyonly incline and turne them to the choice of one part. An other example hereof we may hauehave in our Sauiour Christ, whose state and constitution of bodie, if we regard, he might hauehave liued longer: yet by the eternall counsel of God, he must die at that place, at that time, at that houre where and when he died. Whereby we may see, that Gods counsel doth not hinder the wil of mā; but only order & dispose it. Which answer being wel marked, we shall see these two will stande together: the necessarie and vnchangeable counsell of God, and the free will of man. And againe, that the same action may be both necessarie and contingent: necessarie in regard of the highest cause, the coūsell of God; not necessarie but contingent in respect of the second causes as among the rest, the will of man.

Thirdly, some will yet obiect against this doctrine, that if all things come to passe according to gods vnchāgeable decree, then what needs the vsing of any meanes? what needs the preaching of the word, & receiuing of the sacraments? what needes any lawes, princes, magistrates, or gouernment? what needs walking in mens ordinarie callings? all is to no ende: for let men play or worke, sleepe, or wake; let him doe what he will, all is one: for Gods eternall counsell must needs come to passe: therefore it may seeme in vaine for men to busie themselues about such things. Ans. But we must know, that as God hath appointed all things to come to passe in his eternall and vnchangeable counsell; p. 57so in the same decree, he hath together set downe the means & waies whereby he will hauehave the same things brought to passe: for these two must neuer be seuered: the thing to be done, & the means whereby it is done. VVe may read in the Acts in Pauls daungerous voyage towards Rome, an Angel of the Lord told Paul,Act. 27.Acts 27 that God had giuen him all that sayled with him in the ship: nowe the souldiers and marriners hearing this, might reason thus with thēselues; Seeing God hath decreed to saue vsus all, we may doe what we will, there is no danger, for we shall all come to land aliue: but marke what Paul saith, except these abide in the ship, ye cannot be safe:ver. 31. where we may see, as it was the eternall counsell of God to saue Paul, & all that were with him: so he decreed to saue all by this particular meanes of their aboad in the ship. King Ezechias was restored to his health, & receiued from God a promise that he should hauehave 15. yeares added to his daies,2. King. 20.2 Kgs 20 & the promise was confirmed by signe: nowe, what doth he? cast off all means? no: but as he was prescribed, so he applieth a bunch of drie figges to his sore, and vseth still his ordinarie dyet. Therefore it is grosse ignorance & madnes in men to reason so against Gods decree; God in his vnchangeable counsell, hath decreed & set down all things how they shal be; therefore I will vse no means, but liue as I list: nay rather we must say the contrarie; because God hath decreed this thing or that to be done: therfore I wil vse the means which God hath appointed to bring the same to passe.

Now followes the Creation, which is nothing else but a worke of the blessed Trinitie, forming & framing his creatures which were not before, & that of nothing. The points to be knowne concerning the creation, are many. The first, is the thing by which God did begin & finish the creatiō. And we must vnderstande, that at the first God made all things, without any instrument or meanes, & not as men do which bring to passe their busines by seruants & helps; but only by his word & commandement: as the Psalmist saith, He commanded, and all things were made. In the beginning God said,Psal. 148.3.Ps 148:3 Let their be light, & there was light: & by the same meanes was the creatiō of eueryevery creature following.Gen. 1.3.Gen 1:3 The very power p. 58of the word and cōmandement of God was such, as by it that thing was made & had a being, which before was not. It may be demanded, what word this was by which God is said to make all things. Ans. The word of God in scripture is taken 3. waies: for the substantiall word: for the soūding or written word; for the operatiue or powerful word. The substātial word, is the secōd person begottē of the substāce of the father. Nowe howsoeuer it be true, that God the father did create al things by his word, that is, by his Sōne: yet doth it not seeme to be true that by these words [God said, let there be, this or that] that the Sōne is m…nt. For that word vvhichwhich God gaue out in the creation vvas in time, vvheras the Sōne is the vvord of the father before all times: and againe, it is a vvord common to the three persons equally, vvhereas the Sō is the vvord of the father onelyonly. Furthermore, it is not like that it was any soūding word stāding of letters & syllables, & vttered to the creatures after the vsuall maner of mē, that was the cause of thē: it remains therfore that all things were made by the operatiue vvord,Heb. 1.3.Heb 1:3 vvhichwhich is nothing but the pleasure, vvil, & appointmēt of God, & is more povverful to bring a thing to passe, then all the meanes in the vvorld beside. For Gods vvilling of any thing is his effecting & doing of it And this is prooued by Dauid, vvhen he saith, He spake the word, and they were made: he cōmanded, and they were created. Hence vve must take out a speciall lesson, needefull to be learned of eueryevery man. Looke vvhat povver God vsed & shevved in making the creatures vvhen they vvere not, the same povver he both can & vvil shevv forth in recreating & redeeming sinful mē by the pretious blood of Christ. By his vvord he created mans heart when it vvas not; & he can & vvill as easily create in any of such a nevv heart,Psal. 51.10.Ps 51:10 specially vvhē vve vse the good means appointed for that end. As, vvhen Christ said to dead Lazarus,Ioh. 11.44.John 11:44 Lazarus come forth, he arose & came forth of his graue, though boūd hād & foot: so vvhē the Lord speaks to our dead hearts by his vvord & spirit, vve shal rise forth of the graues of our sinnes & corruptions. In the creatiō of the great vvorld, God said let there be light, & presently darknes gaue place: & the same he cā do to the little vvorld, that is, to p. 59man. We are by nature darknes, & let God but speake to our blind vnderstādings, our ignorāce shal depart, & vve shal be inlightned vvith the knovvledge of the true God and of his vvil: as Paul saith,2. Cor, 4.6. God that cōmaunded the light to shine out of darknes is he which hath shined in our hearts to give the light of the knovvledge of the glory of God in the face of Iesus Christ.

Secondly, God made all creatures, without motion, labour, or defatigation; for his very bidding of the worke to be done, was the doing of it. And this thing no creature can doe, but God onelyonly, though vntounto Adam labour was without paine before the fall.

Thirdly, the matter & the first beginning of all creatures was nothing, that is, all things were made, when as there was nothing whereof they might be made, as Paul saith, God calleth those things vvhichwhich be not, as though they were. Rom. 4.17.Rom 4:17And indeed in the first creation, al things must be made either of the essence of God or of nothing: but a creature can not be made of the essence of God, for it hath no parts, it is not divisible, and God made all things that were made out of himselfe or his owne essence: the conclusion then is, that the framing of the creatures in the beginning, was not of any matter, but of nothing. This must teach us to humble our selves: Many there be that stande upon their ancestours: but let them here looke whence they came first, namely, as Abraham saith of himselfe, of dust and ashes. And what was this dust and ashes made of? Surely of nothing: wherefore every mans first beginning is of nothing. Well then, such men as are caried away with their pedigree and descent, if they looke well into it, they shall finde small cause to boast or bragge. And this cōsideration of our first beginning must moue vsus to true humiliatiō in our selves.

Fourthly, God in framing his creatures, in the beginning made them good: yea, very good. Now the goodnesse of the creature is nothing else, but the perfect estate of the creature, whereby it was conformable to the will and minde of the Creator allowing and approouing of it when he had made it: for a creature is not first good, and then approoved of God: but because it is approoved of God, therefore it is good. But wherein will some say, standes p. 60this goodnesse of the creature? I answer, in three things. I. in the comelinesse, beautie, and glorie of eueryevery worke in his kinde both in forme and constitution of the matter. II. in the excellencie of the vertue which God hath giuen to it: for as he hath appointed eueryevery creature for some especiall end: so he hath fitted and furnished it with sufficient power and vertue for the accomplishing of the same end. III. in the exceeding benefite and profitablenesse that came by them to man. But since the fall of man this goodnesse of the creature is partly corrupted and partly diminished. Therefore when wee see any want, defect or deformitie in any of them, we must hauehave recourse backe againe to the apostasie of our first parents, and remember our fall in them, and say with a sorowfull heart, this comes to passe, by reason of mans most wretched sinne which hath defiled heauen and earth, and drawen a curse not onelyonly upon himselfe, but upon the rest of the creatures for his sake, whereby their goodnesse is much defaced.

Fiftly. the end of creation, is the glory of God, as Salomon saith, God made all things for his owne sake: yea even the wicked for the day of evill. Prov. 16.4.Prov 16:4And God propounds this principall end to himselfe, not as though he wanted glorie, and would purchase it unto himselfe by the creation; for hee is most glorious in himselfe, and his honour and praise being infinite, can neither be increased nor decreased: but rather that he might communicate and make manifest his glorie to his creatures, and giuegive them occasion to magnifie the same. For the reasonable creatures of God beholding his glory in the creation, are mooved to testifie and declare the same among men.

The sixt shall be touching the time of the beginning of the world, which is, betweene fiue thousand and sixe thousand yeres agoe. For Moses set downe exactly the computation of time from the making of the worlde to his owne daies: and the Prophets after him hauehave with like diligence set downe the continuance of the same to the verie birth of Christ. But for the exact account of yeeres Chronologers are not all of one minde. Some say there be 3929. from the p. 61creation to Christes birth, as Beroaldus: some 3952. as Hierome and Bede: some 3960. as Luther and Io. Lucidus: some 3963. as Melancthon in his Chronicle & Functius: some 3970. as Bullinger and Tremellius: some towards 4000. as Buntingus. Now from the birth of Christ to this day are 1592. yeeres, and adding these together, the whole time amounteth. And God would hauehave the verie time of the beginning of the world to be revealed, 1. that it might be knowen to the Church, when the couenant of grace was first giuen by God to man, and when it was afterward renewed, and how Christ came in the fulnesse of time, Gal. 4. 2. that we might know that the world was not made for the eternall and euerliuing God, but for man. 3. that we might learne not to set our hearts on the world and on the things therein which hauehave beginning and end, but seeke for things eternall in heauen. And before the time which I hauehave named began, there was nothing beside God, the world it selfe and all things else were vncreated. Some men use to obiect and say, What did God doe all that while before the world was? how did he imploy himselfe? what was he idle? Ansvver. The Iewes to this bad question make as badde an answere. For they say he was continually occupied in making many litle worlds, which he continually destroyed as he made them, because none pleased him till hee made this. But we must rather say, that some things are reuealed which God did then, as that he decreed what should come to passe when the world was: & that thē the blessed persons in Trinitie did take eternall delight ech in other. If any man will needs know more,Prov. ….30. let him heare what Moses saith, Secret things belong to the Lord our God, Deut. 29.2….Deut 29:2but things revealed to vsus and to our children for ever: and let him marke what one eluding the question, answered: namely,August. lib. 1. confess. c. 12. that God was making hell fire to burne all such curious persons as will needs know more of God then hee hath revealed to them: for where God hath not a mouth to speake, there we must not hauehave an eare to heare: therefore wee must let such curious questions passe.

Seventhly, some may aske in what space did God make p. 62the vvorld? I ansvver. God coulde hauehave made the world, and all things in it in one moment:Gen. 1.Gen 1 but he began and finished the whole worke in sixe distinct daies. In the first day he made the matter of all things and the light: in the second the heauens: in the third day he brought the sea into his compasse, and made the drie land appeare, and caused it to bring forth hearbs, plants, and trees: in the fourth hee made the Sunne, the Moone, & the Starres in the heauen: in the fifth day hee made the fishes of the sea, the foules of the heauen, and eueryevery creeping thing: in the sixth day hee made the beastes of the field, and all cattell, and in the end of the sixt day he made man. Thus in sixe distinct spaces of time, the Lorde did make all things: and that especially for three causes. I. to teach men that they ought to hauehave a distinct and serious consideration of every creature: for if God had made the world in a moment, some might hauehave said, this work is so mistical, that no man can speak of it. But for the preventing of this cavill, it was his pleasure to make the world and all things therein in sixe dayes: and the seventh day he commaunded it to be sanctified by men, that they might distinctly and seriously meditate upon euerie worke of the creation. II. God made the world, and eueryevery thing therein in sixe distinct daies, to teach vsus, what wonderfull power and libertie he had ouer all his creatures: for hee made the light when there was neither Sunne nor Moone, nor starres: to shevve, that in giuing light to the world, he is not bound to the Sunne, to any creature, or to any meanes: for the light was made the first day: but the Sonne, the Moone, and the Starres were not created before the fourth day. Againe, trees and plantes were created the third day: but yet the Sunne, Moone, and the Starres, and raine which nourish and make hearbs, trees, and plantes to growe were not created till after the third day: vvhichwhich shevves plainely, that God can make trees, plants, & herbs to grow without the meanes of raine, and vvithout the vertue and operation of the Sunne, the Moone, & the Starres. III. he made the worlde in sixe distinct dayes, and framed all things in this order, to teach us his wonderfull providence p. 63of his creatures: for before man was created he prouided for him a dwelling place, and all things necessarie for his perpetuall preseruation, and perfect happinesse and felicitie. So also he created beasts and cattell: but not before he had made hearbs, plants, and grasse, and all meanes whereby they are preserued. And if God had this care ouer man when as yet hee was not: much more will God hauehave care ouer him now when hee is, and hath a being in nature.

And thus much concerning the pointes of doctrine touching the creation. The duties follow. And first by the worke of creation we may discerne the true Iehouah from all false gods & idols in the world. This Esaiah maketh plain, bringing in the Lorde reasoning thus: I am God, and there is no other God besides me. How is that prooued? thus: I forme the light, and create darkenesse, I make peace, and create evill: Isa. 45.6, 7.Isa 45:6Isa 45:7I the Lord doe all these things. If a man aske thee how thou knowest the true God from all false gods: thou must answere, by the worke of …eation: for he alone is the maker of heauen and earth, and all things in them. This propertie can not agree to any creature, to any man, saint, or Angell: nay, not to all men and all Angels they can not giuegive being to a creature which before was nothing. Secondly, wheras God the Father is the Creatour of all▪things, and hath giuen unto man reason, understanding, and abilitie, more then to other creatures, we are taught to consider and meditate of the worke of Gods creation. This the wise man teacheth vsus, saying, Consider the worke of God. And indeed it is a speciall dutie of eueryevery man which professeth himselfe to be a member of Gods Church,Eccles. 7.15.Eccl 7:15 as he acknowledgeth God to be the Creatour, so to looke upon his workemanshippe and view and consider all creatures. A skilfull workeman can hauehave no greater a disgrace, then when hee hath done some famous thing▪ to hauehave his friende passe by his worke, and not so much as looke upon it. If it be demaunded for what ende must we looke upon the worke of Gods creation? I ansvvere, that in it vvee may see and discerne Gods power, wisedome, louelove, merciemercy, and providence, and all his p. 64attributes, and in all things his glorie. This is a most necessarie dutie to be learned of eueryevery man: we thinke nothing too much or to good to bestow on vaine shewes, & plaies, idle sportes and pastimes, which are the vanities of men, and we doe most willingly beholde them: in the meane season utterly neglecting and contemning the glorious worke of Gods creation. Well, the Lorde God hath appointed his Sabaoth to be sanctified not only by the publique ministerie of the worde, and by private prayer, but also by an especiall consideration and meditation of gods creatures: and therefore the duetie of eueryevery man is this, distinctly and seriously to view and consider the creatures of God; and thereby take occasion to glorifie his name, by ascribing vntounto him the vvisedome, glorie, povver, and omnipotencie that is due unto him for the same.

Thirdly, wee must giuegive God the glorie in all his creatures, because hee is the creatour of them all. So in the Revelation the foure and tvventie Elders fall downe before him, and say, Thou art vvorthy, O Lorde, to receive glorie and honour, Revel. 4.11.Rev 4:11and povver: giuing this reason: for thou hast created all things, and for thy vvills sake they are and hauehave beene created. Reade the Psalmes 147. and 148. both vvhichwhich tende to this, that God may be praised, because he is the Creatour of all things, and therefore must hauehave all the glorie. VVee knowe, that when men beholde any curious vvorke of a cunning and skillfull craftesman, straightway they vvill leaue the vvorke, and inquire after him that made it, that they may praise his skill. The same is our dutie in this case, when we come abroad, and beholde every where in all the creatures the admirable and unspeakeable vvisedome, goodnesse, and povver of God, then vvee must make hast from the creature, and goe forvvarde to the Creatour, to praise and glorifie him: and herein must vvee shevve our selues to differ from bruite beasts, in that in the vse and view of Gods creatures, we doe returne due glory, praise, and honour unto the creatour.

Our fourth duty is set downe by the Prophet Amos, who p. 65moouing the people to meete God by repentance, addeth a reason taken frō the creation:Amos. 4.….Amos 4 He that fourmeth the mountaines & createth the winds, which declareth unto man what is his thought, which maketh the morning darkenesse, &c. the Lord God of hosts is his name. The meaning of the Prophet is this, God is a terrible iudge, & we are as traitors & rebels against him: therfore the best way that we can take is this: he is cō ming to iudgement, let us therfore meete him & fall downe before him, & humble our selues under his mighty hād. And the holy ghost by the prophet would mooue the people to meete God by serious repētance, by a reason framed thus: If God who is their iudge, be able to create the winds, and to forme the moūtaines, & to make the morning darknes: then he is also able to make an eternall iudgement for their confusion. And therfore all such as be impenitent sinners, let thē prepare themselues to turne unto him: & surely if men had grace to lay this to their hearts, they would not liue so lōg in their sinnes without repentance as they do: nay rather, they would prepare themselues to meet him in the way before he come to iudgement, because he is a creator, & therefore able to bring infinite punishments upon them at his pleasure, and to bring them to nothing as he made them of nothing. And let them know it, whosoeuer they be that go forwarde in their sinnes, that God the creator whensoeuer hee will, can opē hell to deuoure them: & that he can shew him selfe as mightie in his iudgement to mens destruction, as he vvas in the beginning in giuing us a being vvhen vve vvere nothing. Wherefore notable is the practise of David, vvho ineures himself to the feare of god by the consideration of his creation, saying, I am fearefully and wonderfully made, &c.Psal. 139.14.Ps 139:14

Lastly, those vvhichwhich hauehave bin impenitent sinners all their life past▪ must not only learne to repent for their sinnes; but also endeauour to perfourme obedience unto gods vvord. God is a creatour, and the thing created shoulde in all respectes be conformable to his vvill: for David saith, Thine hands have fashioned me, & framed me, Psal. 119.73▪Ps 119:73give me vnderstanding therfore that I may learne thy cōmandemēts. And good reasō, for there is no man of any trade, but hee vvould faine hauehave p. 66all that he maketh and deuiseth to be used: but yet so as the use thereof must be conformable to the vvill of the maker. For this cause Moses that faithfull servant of God saieth, that the people of Israel dealt wrongfully vvith the Lord, why? For he hath created them, and proportioned them, he is their father and he bought them: yet they hauehave dishonoured him by corrupting themselues towardes him by their vice. All creatures in heauen and in earth doe the will of the Creatour, except man, and the deuill and his angels: for the Sunne, the Moone, and the starres, they keepe that course which God hath appointed them: but man though he be bound to doe the will of God, because god is his Creator, yet he rebells against him. The potter if in tempering his clay he can not make and frame it according to his minde, at length hee will dash it in peeces: so God, hee createth man, not that he should doe his owne vvill, but gods vvill: and therefore that man vvhosoeuer he be that follovveth the lustes of his ovvne vvicked heart, and vvill not be brought to be conformable to gods vvill, but continues rebellious still, the Lorde in his vvrath vvill confound him eternally. Therefore it standes eueryevery man in hand to yeeld himselfe plyable unto gods vvill, & to indeauour to obey it by keeping a good conscience before god and all men, and by vvalking faithfully in his calling: othervvise the ende vvill be confusion. If a man hauehave a trade and other men come into his shoppe, and use such instruments as be there to a wrong end, though they vvere their owne, yet it vvould grieue him to see it: so god created all things for his ovvne use, and for the accomplishing of his vvill: but rebellious man conformes himselfe to the deuils vvill, and thereby no doubt he grieuously offendeth god.

And thus much of the duties. Novv in the third place follow the consolations unto Gods Church and people.Consolations. 1. Pet. 4.19.1 Pet 4:19 First as S. Paul saith, God is a creator, yea a faithfull creator. The properties of a faithfull creatour are two. I. he will preserue his creature: no man is so tender ouer any worke as hee that made it, for he can not abide to see it any way abused. Now God being a faithfull creatour, tenderly loues all his p. 67creature. So Iob reasoneth with God, that hee will not cast him off, because he is the worke of his hands. II. God will beare with his creature,Iob. 10.3.Job 10:3 to see whether it will be brought to any good ende and use before he will destroy it. And to use the former comparison: The potter will turne and worke the clay eueryevery way to make a vessell unto his minde: but if it will frame no way, then he will cast it away and dash it against the wall. And so God who created man and still preserueth him, and useth all meanes to make him conformable to his will, before hee cast him away. The Lorde did long strive vvith men in the olde worlde, to turne them from their wickednesse: but when nothing would serue them, it is saide,Gen. 6.3.6.Gen 6:3Gen 6:6 It repented the Lorde that hee had made man on the earth. Amongst us eueryevery one is the creature of God: now if wee shall rebell against this our creator, it may be, he will beare with us for a time: but if we continue therein, and do not turne to him by repentāce, he will bring upon us a finall destruction both in body and soule. Yet I say, before he doe this he will trie all meanes to preserue us, and turne us unto him: and afterwarde, if nothing will serue, then he will shew forth his power in mens confusion: & therefore it stands us in hand to looke unto it.

Secondly, looke what power the Lord did manifest in the creation of all things, the same power he both can and will make manifest in the redemption of mankind. In the beginning God made all things by his worde; and so likewise he is able still to make by the power of his word, of a wicked man that is dead in sinne, a true and liuely member of Christ: which the Prophet Isay signifieth when he saith, The Lord that created the heavens and spred them abroad, hee that stretcheth forth the earth and the body thereof, &c. Isai. 45.5, 6.Isa 45:5Isa 45:6I the Lord hauehave called thee in righteousnesse. This must not encourage evill men in their wickednesse, but it serueth to comfort the people of God, considering that the same God which once created them, is also as able to saue them: and will shewe himselfe as mightie in their redemption, as hee did in creating them of nothing.

And thus much of the Creation in generall. Now it follovveth p. 68that vve come to the handling of the partes thereof. For it is not said barely that God is a creatour; but particularly that he is a creatour of heauen & earth: of both which we will speake in order: and first of the creation of heauen. Heaven] in Gods vvorde it signifieth all that is aboue the earth: for the aire wherein we breath is called Heauen. And according to this acception of the worde, there are three heauens, as Paul saith, He was taken up into the third heauen. The first of these Heauens is that space,2. Cor. 12.2.2 Cor 12:2 which is from the earth upvvard unto the firmament, where the starres are. Thus we reade often in the Psalmes, the birdes which flie in the aire betvveene the earth and the starres, are called the foules of the heaven: and when God sent the floode to drovvne the olde vvorld, Moses saith, the windowes of heauen vvere opened: Gen. 7.11.Gen 7:11meaning, that God powred downe raine from the cloudes abundantly, for the making of a floode to drowne the worlde. The second heauen is that which conteineth the Sunne, the Moone, and the starres: so Moses saith, that God in the beginning created the Sunne, the Moone,Gen. 1.14.Gen 1:14 and the Starres, and placed them in the firmament of heauen. Besides these two heauens, there is a thirde which is inuisible: and yet it is the worke of Gods handes: and it is that glorious place where Christ in his manhoode sitteth at the right hande of the father: and whether the soules of the faithfull departed are carried, and placed: and in which at the end of the world shall all the elect both in bodie and soule, hauehave perfect ioy and blisse in the glorious sight and presence of God for euer. But for the better conceiuing the trueth, wee are to scanne and consider three questions. First, whether this third heauen be a creature; for many hauehave thought it was neuer created, but was eternall with God himselfe: but it is a grosse errour contrarie to Gods vvorde.Heb. 11.10.Heb 11:10 For the Scripture saith, Abraham looked for a citie (meaning the heauenly Ierusalem, this thirde heauen) having a foundation vvhose builder and maker is God. Further, if it be eternall, it must either be a creatour or a creature: but it is no creatour, for then it shoulde be God: and therefore it must needes be a creature. p. 69But some will say, the Lorde is eternall, and this thirde heauen hath alwaies beene the place of the Lords abode, and therefore it is also eternall. Ansvver. True it is that God doeth shewe his glorie and maiestie in the thirde heauen: but yet that cannot obtaine his godhead: as Salomon saith, Beholde the heavens, and the heavens of heavens are not able to containe thee. 1. King. 8.27.1 Kgs 8:27Wherefore though God doeth manifest his eternall glorie in this thirde heauen: yet it doeth not follow that therefore it shoulde be eternall: for he needes no place to dvvell in: for hee is every where filling all things with his presence excluded from no place. The seconde question where this thirde heauen is? Ansvvere. There are some protestants say, it is eueryevery where: and they hold this opinion, to maintaine the reall presence of the Lordes body in or about the Sacrament. But if it vvere eueryevery where, then hell shoulde be in heauen which no man will say: but heauen indeed is aboue these visible heauens which we see with our eyes: so the Apostle saith,Eph. 3.7.10.Eph 3:7Eph 3:10 Christ ascended on high farre above all heauens, &c. And againe it is saide of Steven, that beeing full of the holy ghost, He looked up steadfastly into the heauens, Acts. 7.55, 56.Acts 7:55Acts 7:56and sawe them open, and the sonne of man standing at the right hand of God. Thirdly it may be demanded, why God created this thirde heauen? Ansvver. God made it for this cause, that there might be a certaine place, wherein he might make manifest his glorie and maiestie to his elect angels and men: for the which cause it was created a thousand folde more glorious then the two former heavens are▪ in which respect it is called Paradise, Luk. 23.Luke 23by reason of the ioy and pleasure arising from Gods glorious presence. And our Sauiour Christ calleth it the house of God his father;Ioh. 14.2.John 14:2 because into it must be gathered all Gods children. It is called the kingdome of heaven, because God is the King thereof, and ruleth there in perfect glorie. True it is, God hath his kingdome here on earth: but he ruleth not so fully and gloriously here, as hee shall in heauen: for this is the kingdome of grace, but that is the kingdome p. 70of his glorie, where he so reigneth, that he will be all in all, first in Christ, and then in the elect both Angels and men.

Now followes the duties wherunto we are moved principally in consideration of the making of the third heauen. First, if God created it especially for the manifestation of his glorie unto men, that at the ende of this world, by the fruition of Gods most glorious presence, there they might hauehave perfect ioye and felicitie: wee hauehave occasion here to consider the wonderfull madnesse of the vvorlde that reigneth eueryevery where among men, which onelyonly hauehave regarde to the state of this life, and cast all their care on this world: and neuer so much as dreame of the ioyfull and blessed estate which is prepared for Gods children in the highest heauen. If a man hauing two houses, one but a homely cottage, and the other a princely pallace, should leaue the better, and take all the care and paines for the dressing up of the first, would not euerie man say, he were a mad man? yes undoubtedly. And yet this is the spirituall madnesse that reigneth eueryevery where among men: for God hath prepared for us two houses, one is this our bodie which we beare about us, which is an house of clay, as Iob saith, VVee dvvell in houses of clay whose foundation is dust, Iob. 4.19.Job 4:19which shall be destroyed before the moth: 2. Pet. 1.14.2 Pet 1:14and as Peter saith, a Tabernacle or tent, which wee must shortly take downe; and wherein we abide but as pilgrimes and strangers. 1. Pet. 2.12.1 Pet 2:12Againe, the same God of his wonderfull goodnesse hath provided for us a second house in the third heauen, wherein we must not abide for a time and so depart: but for euermore enioy the blessed felicitie of his glorious presence. For all this marke a spirituall phrensie possessing the mindes of men; for they imploy all their care and industrie for the maintaining of this house of claye, whose foundation is but dust: but for the blessed estate of the second house, which is prepared for them in the kingdome of heauen, they hauehave no regarde or care. They vvill both runne and ride from place to place day and night, both by Sea and lande: but for vvhat? Is it for the preparing of a mansion place in the heauenly Ierusalem? Nothing p. 71lesse, for they will scarse goe forth of the doore to use any meanes whereby they may come unto it: but all their studie is to patch vp the ruines and breaches of their earthly cabbine. Now let all men iudge in their owne consciences, whether as I hauehave saide, this be not more then senselesse madnesse? Againe, the body is but a tabernacle, wherein we must rest as it were for a night, as a stranger doeth in an Inne, and so away: but the second house is eternall in the heavens, an everlasting seate of all felicitie. And therefore our dutie is aboue all things, to seeke the kingdome of heauen and the righteousnesse thereof as Christ himselfe biddeth us.Matt. 6.33.Matt 6:33 And if the Lorde hauehave there prepared such a place for vsus, then wee must in this worlde use all good meanes, whereby we may be made worthy the fruition of it: & also fitte and ready at the day of death to enter into it: which at the day of iudgement we shall fully possesse both in soule and body, and there reigne eternally in all happinesse with God Almightie our creatour, the father, the sonne, and the holy ghost. But some may say, how shall a man so prepare himselfe that he may be fitte for that place? Ansvver. This the holy ghost teacheth us: for speaking of this heauenly Ierusalem, hee saith, There shall enter into it none uncleane thing, neither whatsoever vvorketh abomination or lyes: Revel. 22.Rev 22The meanes then to make our selues fitte, is, to seeke to be reconciled to God in Christ for our sinnes past, and withall, to indeauour to hauehave an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come, wee must remember what S. Iohn saith,1. Ioh. 3.4.1 John 3:4 EueryEvery one that hath this hope purifieth himselfe: meaning, that he which hath hope to reigne with Christ in heauen, vseth the meanes whereby he may purifie and keepe himselfe from sinne, as also he saith after, that he which is borne of God keepeth himselfe and the wicked one toucheth him not. Signifying,1. Ioh. 5.18.1 John 5:18 that all such persons as are truly iustified and sanctified, carrie such a narrowe and straite watch ouer the whole course of their liues and conuersations that the deuill can neuer giuegive them deadlie wounds, and wholly ouercome them. Now the man that p. 72is resolued in his conscience of the pardon of his sinne for the time past, and hath a steadfast purpose in his heart to keepe himselfe upright, and continually to walke in righteousnesse and true holinesse all the daies of his life: this man, I say, is prepared and made fitte to enter into the heauenly Ierusalem: come death vvhen it wil, he is readie. And howsoeuer hee must not looke for heauen here upon earth, yet hee is as it were in the suburbes of this heauenly citie: and at the ende of this life, the king thereof the Lorde Iesus will open the gates and receiue him into his kingdome: for hee is alreadie entred into the kingdome of grace, beeing prepared also, one day when God will to enter into the kingdome of glorie. To conclude this point, let eueryevery man in the feare of God, be mooued hereby to set his heart to prepare him selfe; that vvhen God shall call him hence, hee may be fitte to enter into that glorie. Secondly, seeing God hath prepared the thirde heauen for us, it teacheth eueryevery man in this worlde to be content with the estate vvherein God hath placed him, whether it be high or low, rich or poore: why so? because here he is but a pilgrime, and liues in a cottage of clay, and in a tent wherein he must abide but a while, as a pilgrime doth, oftentimes carrying his house about with him; and wee shall in better sort accept the afflictions which God sends us in this life; if we remember that there is prepared for us a place of ioy, which must be our resting place and perfect felicitie for euermore. This was the practise of the children of God, especially of Abraham: for when the Lorde called him out of his owne countrey, hee obeyed, and by faith abode in the promised lande, Heb. 11.9, 10.Heb 11:9Heb 11:10as in a straunge countrey, as one that dvvelt in tentes vvith Isaac and Iaakob, heires vvith him in the same promise: and the reason followeth, for hee looked for a citie having a foundation vvhose builder and maker is God. They beleeued that these things vvhichwhich the Lorde promised, were shadovves of better things: and hereon stayed them selues, beeing well content with that estate wherto god had called them. So Paul was contented to beare the p. 73afflictions vvhichwhich God had laide upon him, and his reason was,2. Cor. 4. end. & 5. vers. 1.2.2 Cor 4 Because (saieth hee) vvee looke not on thinges vvhichwhich are seene, but on things vvhichwhich are not seene: for the things vvhichwhich are seene are temporall, but the thinges vvhichwhich are not seene are eternall. And in the next chapter: VVee knovve (saith hee) that if our earthly house of this Tabernacle be destroyed, vvee have a dvvelling given vsus of God, that is, an house not made vvith handes, but eternall in the heavens. And for this cause his desire vvas rather to remoove out of this bodie, and to be with the Lord.

And thus much concerning Heauen. Now followeth the seconde part of Gods creation in these vvordes, And Earth] Earth signifieth the huge masse or bodie standing of sea and lande, on vvhichwhich wee liue, and all things that be in or upon the earth whatsoeuer: as Paul saith, For by him vvere created all things that are in heaven or in earth, &c. Col. 1.16.Col 1:16In other Creedes which were made since this of the Apostles, being expositions of that; there is added Maker of all things visible and invisible. Here wee hauehave occasion to speake of all creatures, but that were infinite: therefore I will make choise of these two, good Angels and Men.

I. That Angels had a beginning it is no question: for Paul saith,Col. 1.1….Col 1:1 that by God all things were created in heauen and earth, things visible and invisible, whether thrones, principalities or powers. And in respect of the creation, angels are called the sonnes of God. Iob. 38.7Job 38:7But the time & day of their creation can not be set downe further then this, that they were created in the compasse of the sixe daies. For Moses saith, Thus, namely in the compasse of the first sixe daies, the heauens and the earth were fashioned, and all the hoast of them: that is, all varietie of creatures in heauen and earth serving for the beautie and glorie thereof: whereof no doubt the Angels are the principall.

II. Touching the nature of angels, some hauehave thought that they are nothing but qualities & motions in the minds of men, as the Sadduces and the Libertines of this time: but p. 74the truth is, that they are spirits, that is, spirituall and invisible substances, created by God, and really subsisting: for the scripture ascribes unto them such kind of actions which can not be perfourmed by the creatures, saue only such as be substances: as to stand before the throne of God, to behold the face of the Father, to carry mens soules to heauen, &c. yet must we not imagine that they are bodily substāces consisting of flesh and bone. And though they tooke upon them visible shapes & formes, & did eate and drinke in the company of men,Luk. 24.4.Luke 24:4 & thereupon are called Men in scripture: yet they did this by diuine dispensation for a time, that they might the better performe the actions & businesses among men, to which they were by God appointed. And the bodies of men which they assumed, were no partes of their natures united to them, as our bodies are to us; but rather they were as garmēts are to us, which they might put off & on at their pleasure. If any shall aske, whence they had these bodies, the answer is, that either they were created of nothing by the power of God, or framed of some other matter subsisting before. If againe it be asked what became of these bodies when they laide them downe, because they used them but for a time, the answere may be, that if they were made of nothing, they were againe resolued into nothing: if made of other creatures, that then they were resolued into the same bodies of which they were first made; though indeed we can define nothing certenly in this point.

III. Angels are reasonable creatures of excellent knowledge and understanding, farre surpassing all men saue Christ. Their knowledge is threefold: naturall, revealed, experimentall. Naturall, which they receiued from god in the creation. Revealed, which God makes manifest to them in processe of time, wheras before they knew it not. Thus God revealed to Gabriel the mysterie of the seuentie weekes, Dan. 8. & 9. And in the Apocalyps many things are revealed to the Angels that they might reveale them to us. Experimentall knowledge, is that which they get by obseruing the dealings of god in the whole world, but specially in the Church.Eph. 3.10…Eph 3:10 And thus Paul saith, that to principalities and powers p. 75in heauenly places is the manifold wisdom of god by the Church.

IV. And as the knowledge,Psal. 103.20.Ps 103:20 so also the power of the good Angels is exceeding great. They are able to doe more then all men can. Therefore Paul calls them mightie Angels, 2. Thess. 1.7.August. de Trin. l. 3. c. 3. Yea their power is farre superiour to the power of the wicked angels, who since the fall are vnderunder them and cannot preuaile against them.

V. The place of the aboad of Angels, is the higest heauen, vnlesse they be sent thence by the Lord, to doe some thing appointed by him. This our Sauiour Christ teacheth when he saith, that the angels of little ones doe alreadie behold the face of the father in heauen. And the wicked angels before their fall were placed in heauen, for they were cast thence.

VI. That there be certaine distinctions and diuersities of angels, it is very likely, because they are called thrones and principalities and powers, Cherubim and Seraphim. Col. 1.16▪Col 1:16But what be the distinct degrees and orders of angels, and whether they are to be distinguished by their natures, gifts, or offices, no man by Scripture can determine.

VII. The ministerie of angels to which the Lord hath set them apart is three-fold, and it respecteth either God himselfe, or his Church, or his enemies. The ministery which they performe to God, is first of all to adore, praise, and glorifie him continually. Thus the Cherubims in Esaies vision cry one to another, Holy, holy, holy is the Lord God of hosts: Isa. 6.2.Isa 6:2the world is full of his glorie. And when they were to publish the birth of the Messias, they begin on this manner,Luk. 2.14.Luke 2:14 Glorie to God in the highest heauens, peace on earth. And Iohn in his vision heard the angels about the throne, crying with a loud voyce, Worthie is the Lambe, &c. to receiue power, riches, and strength, wisedome, and honour, and glorie, and praise. Apoc. 5.11▪Rev 5:11And indeed the heighest ende of the ministerie of angels is the glorie of God. The second, is to stand in Gods presence, euermore readie to do his commandements, as Dauid saith, Praise the Lord, Psal. 103.20.Ps 103:20yee his Angels that excell in strength that doe his commandements in obeying the voice of his word. And here is a good lesson for vsus. VVe pray daily, that we may doe the p. 76will of God as the Angels in heauen doe it: let vsus therefore be followers of the holy angels in praising God and in doing his commandements as they doe.

The ministerie of angels concerning the Church, standes in this, that they are ministring spirits for the good of them which shall be heyres of saluation.Heb. 1.14.Heb 1:14 The good is three-fold; in this life, in the ende of this life, and in the last iudgement: againe, the good which they procure to the people of God in this life, is either in respect of bodie or soule. In respect of the bodie, in that they doe most carefully performe all manner of duties which doe necessarily tend to preserue the temporall life of Gods children, euen from the beginning of their daies to the ende. Dauid saith, that they pitch their tents about them that feare the Lord. Psal. 54.8. Gen. 16.7.Ps 54:8Gen 16:7When Agar was cast foorth of Abrahams familie, and wandred in the wildernes, an angell comes vntounto hir and giues hir counsell to returne to hir mistres and humble hir selfe. VVhen Elias fled from Iesabel, he was both comforted,1. Kin. 19.1 Kgs 19 directed, and fedde by an angell. And an angel bids the same Elias be of good courage and without feare to go to King Achazias & reprooue him.2. King. 1.2 Kgs 1 Angels bring Lot and his familie out of Sodom and Gomorrha, before they burne the cities with fire & brimstone.Gen. 19.Gen 19 VVhen Iacob feared his brother Esau, he saw angels comming vntounto him: and he plainly acknowledgeth that they were sent to be his protectours and his guides in his iournie. Abraham beeing perswaded of the assistance of Gods angels in all his waies,Gen. 32.1, 2.Gen 32:1Gen 32:2 said to his seruant, The Lord God of heauen, who tooke me from my fathers house,Gen. 24.7.Gen 24:7 &c. will send his angell before thee. The wise men that came to see Christ, are admonished by Angels to returne another way:Matt. 2.12, 13.Matt 2:12Matt 2:13 & Ioseph by the directiō of an angel fled into Egypt, that he might preserue Christ frō the hāds of the cruel tyrāt▪ Exod. 14.19. & 23.20. Dan. 3. & 6.Exod 14:19Exod 23:20Dan 3the tēts of the Israelites was garded by angels. The 3. children are deliuered frō the fierie furnace, & Daniel out of the lyōs den by angels. Whē Christ was in heauines they ministred vntounto him & cōforted him:Matt. 4.11. Act. 12.Matt 4:11Acts 12 & they brought Peter out of prisō & set him at liberty.

Againe, the Angels procure good vntounto the soules of the godly, in that they are maintainers and furtherers of the true worship of God, and of all good meanes, whereby we attaine p. 77to saluation. The law was deliuered in mount Sina by angels: and a great part of the Reuelation of Iohn.Act. 7. Apoc. 5.2.Acts 7Rev 5:2 They expound to Daniel the 70. weekes. They instruct the Apostles touching the returne of Christ to the last iudgement. Angels forbid Iohn to worship them,Apoc. 19. & 22. Act. 5.20.Rev 19Acts 5:20 but to worship God the creatour of heauen and earth. They set the Apostles out of prison, and bid them teach in the temple. An angel brings Philip to the Eunuch that he may expound the scriptures to him. Lastly, they reueale the mysteries and the will of God, as to Abraham that he should not kil his sonne Isaac, to Marie and Elizabeth the natiuitie of Iohn Baptist,Luc. 1.Luke 1 and of Christ our Sauiour, & al this they do according vntounto the wil of God, Gal. 1.8. Beside all this,Luc. 15.7, 10.Luke 15:7Luke 15:10 angels reioyce at the conuersion of sinners by the ministerie of the Gospell. And for the Churches sake, they protect not onelyonly particular men, but euen whole nations and kingdomes.

The ministerie of Angels in the ende of this life, is to carie the soules of the godly into Abrahams bosome, as they did the soule of Lazarus.Luc. 16. Matt. 28.31.Luke 16Matt 28:31 And in the day of iudgement to gather all the Elect that they may come before Christ, and enter into eternall fruition of glorie both in bodie & soule.

The third & last part of the minsterie of angels, concerns Gods enemies; & it is to execute iudgements on all wicked persons and impenitent sinners. Thus all the first borne of Egypt are slain by an angel.Exod. 12. Ios. 5.Exod 12Josh 5 VVhen Iosua was about to sack Ierico, an angel appeared vntounto him as a captaine, with a drawn sword to fight for Israel. When the host of Senacherib came against Israel,2. Kin. 19.15.2 Kgs 19:15 the angel of the Lord in one night slue an hundred eightie and fiue thousand. Because Herod gaue not glorie vntounto God, the angel of the Lord smote him so as he was eaten vp of lice and died.

And thus we see what points we are to marke touching the good Angels. Now followeth the vse which we are to make in regard of their creation. First, whereas they are Gods ministers to inflict punishments vponupon the wicked, here is a speciall point to be learned of vsus; that eueryevery man in the feare of God take heede how he liueth and continueth in his sinnes, for the case is dangerous considering that God hath armies of angels, which stand readie eueryevery where p. 78to execute Gods heauie iudgements vponupon them that liue thus. Whē the people of Israel had sinned against the Lord, Moses saith, they were naked, that is, open to all the iudgements of God;Exod. 32.25Exod 32:25 euen destitute of the guard of his good Angels. VVretched Balaam that wizard went to Balaac to curse the children of Israel: and as he went, it is said, the angel of the Lord stood in his way with a drawne sword: and if the asse had not beene wiser then his master, the angel had slaine him. VVhereby it appeares, that when we rush on into the practise of any sinne, we doe as much as in vsus lieth to cause God to send downe his iudgements vponupon vsus for our sinnes; and that by the ministerie of his angels. Secondly, we are taught another lesson by Christ himselfe: See (saith he) that you despise not one of these little ones: now marke his reason:Matt. 18.10.Matt 18:10 for I say vntounto you, that in heauen their Angels doe alwaies behold the face of my father. By little ones he meaneth young infants which are within the couenant; or others which are like to young infants in simplicitie and innocencie of life and humilitie. And Christ will not hauehave them to be despised. A duetie very needefull to be stoode vponupon in these times. For now adaies if a man carrie but a shewe of humilitie, of good conscience, and of the feare of God, he is accoūted but a sillie fellow, he is hated, mocked, & despised on eueryevery hand. But this ought not to be so. For him whome God honoureth with the protection of his good angels, why should any mortall man despise? And it stands mockers and scorners in hand to take heede whome they mock. For though men for their parts put vp many abuses and iniuries, yet their angels may take iust reuenge by smiting them with plagues and punishments for their offences.

Thirdly, seeing angels are about vsus, & serue for the good of men, we must doe whatsoeuer we doe in reuerent and seemely manner, as Paul giues counsell to the Philippians; Brethren, saith he, whatsoeuer things are true, whatsoeuer things are honest, Phil. 4.8.Phil 4:8iust, pure, and pertaine to louelove, of good report: if there be any vertue, if there be any praise, thinke on these things: many men doe all their affaires orderly for auoiding shame; but we must do the same vponupon a further ground, namely because p. 79Gods holy angels wait on vsus. And considering that men hauehave care to behaue themselues well when they are before men: what a shame is it for a man to behaue himselfe vnseemely either in open or in secret, he then beeing before the glorious angels. Paul saith,1. Cor. 11.10.1 Cor 11:10 that the woman ought to hauehave power on her head, because of the Angels, that is, not onelyonly the ministers of the Church, but Gods heauenly angels, which daily wait vponupon his children, and guard them in all their waies.

Fourthly, this must teach vsus modestie, and humilitie: for the angels of God, are very notable and excellent creatures; and therefore they are called in the Psalmes Elohim, Psal. 8.5.Ps 8:5gods: yet how excellent so euer they be, they abase themselues to become guardiens and keepers vntounto sinneful men. Nowe if the angels doe so abase themselues; then much more ought eueryevery man to abase and humble himselfe in modestie, and humilitie before God; and what so euer our calling is, we must not be puffed vp but be content. This is a necessarie dutie for all, but especially for those which are in the schooles of the Prophets: whatsoeuer their gifts or birth be, they must not thinke themselues too good for the calling of the ministerie. And if God hauehave called vsus thereunto, wee must be content to become seruants vntounto all in the matter of saluatiō; though the mē be neuer so base or simple: for no mā doth so farre excell the basest person in the world, as the glorious angels of God doe exceede the most excellent man that is: therefore seeing they vouchsafe to become seruants vntounto vsus, we must not think our selues to good to serue our poore brethren.

And thus much of the duties. Nowe follow the consolations that arise from this, that God hath giuen his glorious angels to serue for the protection & safegard of his Church and people. If mens spirituall eyes were open, they should see the deuill and his angels, and all the wicked of this world to fight against them: and if there were no meanes of comfort in this case, then our estate were most miserable. But marke; as Gods seruant hath all these wicked ones to be his enemies: so he hath garrisons of angels that pitch p. 80their tents about him, and defend him from them all. So Dauid saith, He shall giuegive his Angels charge ouer thee, and they shall keepe thee in all thy waies that thou dash not thy foote against a stone:Psal. 91.Ps 91 where the Angels of God are compared to nurces, which carie litle children in their armes, feede them, and are alwaies readie at hand, to saue them from falls and many other dangers. When the king of Syria sent his horses & chariots to take Elisha the Lords prophet, because he reuealed his counsell to the king of Israel: his seruant saw them round about Dothan where he was,2. Kin. 16.172 Kgs 16:17 and he cried, Alas, master, what shall we doe? then Elisha answeared, Feare not: for they that be with vsus, are more then they that be with them: and he besought the Lord to open his seruants eyes, that he might see: & the Lord opened his eyes, & he looked & behold, the mountains were full of horses and charriots of fire round about Elisha. So likewise not many yeares agoe, our land was preserued from the inuasion of the Spainyards, whose huge Navie lay vponupon our sea coasts: but how were we deliuered from them? surely by no strength nor power, nor cunning of man; but it was the Lord, no doubt, by his Angels that did keepe our coasts, and did scatter our enemies, and drowne them. Let enemies rage, and let them doe what they will, if a man keepe himselfe in the waies which God prescribeth, he hath gods angels to guide and preserue him: which thing must mooue men to louelove and imbrace the true religiō, & to cōforme thēselues in all good conscience to the rule of Gods word. For when a man doth not so, all the angels of God are his enemies, and at all times readie to execute Gods vengeance vponupon him: but when mē carrie themselues as dutifull children to God, they hauehave this prerogatiue that Gods holy Angels doe watch about them, and defend them day and night from the power of their enemies, euen in common calamities and miseries. Before God sends his iudgements on Ierusalem, an angel is sent to marke them in the foreheads that mourne for the abominations of the people.Ezech. 9.4.Ezek 9:4 And this priuiledge none can hauehave,Exo. 12.23. with 1. Cor. 5.7.Exod 12:231 Cor 5:7 but he whose heart is sprinkled with the blood of Christ, and that man shall hauehave it vntounto the end.

And thus much of the creation of Angels. Nowe it followes p. 81to speake of the creation of Man: wherein we must cōsider 2. things: I. the points of doctrine: II. the vses. For the points of doctrine. First, Man was created and framed by the hand of God, and made after the image of God: for Moses brings in the Lord speaking thus,Gen. 1.26.Gen 1:26 Let vsus make man in our image, &c. in the image of God created he them, which also must be vnderstood of Angels. The image of God, is nothing els but a conformitie of man vntounto God, whereby man is holy, as God is holy: for Paul saith,Eph. 2.24.Eph 2:24 Put on the new man which after God, that is, in Gods image, is created in righteousnes & true holines. Now I reason thus: wherin the renewing of the Image of God in mā doth stand, therin it was in the beginning: but the renewing of Gods image in man doth stand in righteousnes and holines: therefore Gods image wherein man was created at the beginning, was a conformitie to God in righteousnes and holines. Now whether Gods image doth further consist in the substance of mans bodie & soule, or in the faculties of both, the Scripture speaketh nothing. This Image of God hath two principall parts: I. wisdome: II. holines.Colos. 3.10.Col 3:10 Concerning wisdome Paul saith, Put ye on the new man which is created in knowledge, after the Jmage of him which created him. This wisdome consisteth in three points: I. in that he knew God his creator perfectly: for Adam in his innocencie knew God so farforth as it was conuenient for a creature to know his creatour. II. He knewe Gods will so farre forth as it was conuenient for him, to shew his obedience thereunto. III. He knewe the wisdome and will of his creatour touching the particular creatures: for after Adam was created, the Lorde brought eueryevery creature vntounto him, presenting them vntounto him as being lord and king ouer them, that he might giuegive names vntounto them. Whereby it appeares that Adam in his innocencie did know the nature of all creatures; and the wisdome of God in creating them, els he could not hauehave giuen them fit names: & when God brought Eue vntounto Adam, hee knewe hir at the first, and saide, This is nowe bone of my bone, Gen. 2.23.Gen 2:23and flesh of my flesh, shee shalbe called woman, &c. The second part of Gods image in man, is holinesse and righteousnesse; which is nothing else but a conformitie of the will and p. 82affections, and of the whole disposition of man both in bodie and soule, to the will of God his creatour. Yet we must remember that Adam in his innocencie had a changeable will, so as he could either will good or euill: he was created with such libertie of will, as that he could indifferently will either. And we must not thinke that the will of the creature was made vnchangeably good: for that is peculiar to the will of God, and hereby is the Creatour distinguished from the creature.

And here two things offer them selues to be considered. The first, why the man is called the image of God, and not the woman.1. Cor. 11.7.1 Cor 11:7 Answer. He is so called, not because holines and righteousnes is peculiar to him which is common to both: but because God hath placed more outward excellencie and dignitie in the person of a man then of a womā. The second, how Christ should be called the image of God. Ans. Col. 1.16.Col 1:16He is so called for 2. causes. First, because he is of the same substance with the father; & therefore is his most absolute image, and as the author of the Hebrewes saith, the brightnes of his glorie and the ingraued forme of his person. Heb. 1.3.Heb 1:3Secondly, because God beeing inuisible doth manifest himselfe in Christ; in whome as in a glasse we may behold the wisdome, goodnes, the iustice and merciemercy of God.

The seconde point to be considered in the creation of man, is the dignitie of his person: for David saieth, thou hast made man litle inferiour to the Angells, Psal. 8.5.Ps 8:5and crowned him with glorie, and worshippe. This dignitie stands in foure points. I. A blessed communion with the true God: for Paul speaking of the Gentiles which were not called, saith they were strangers from the life of God. Eph. 4.18.Eph 4:18VVhere by the contrarie we may gather, that our first parents in their innocencie liued the life of God, which is nothing else but to lead such a life here on earth, as that the creature shal hauehave a blessed and immediate fellowship with God, which stands in this, that before the fall of man, God reuealed himselfe in a speciall manner vntounto him, so as his very bodie and soule was a temple and dwelling place of the Creatour. This fellowship betweene God and man in his innocencie, was p. 83made manifest in the familiar conference which God vouchsafed to man: but since the fall, this communion is lost: for man cannot abide the presence of God. And therefore when Peter had fished all night, and caught nothing, our Sauiour bad him cast downe his net to make a draught,Luk. 5.8.Luke 5:8 who did so; but when he saw the great multitude of fishes that were taken, at this sight beholding but as it were some sparkes of the glorious maiestie of God in Christ, hee fell downe at his feete, saying, Lord, depart from me, for I am a sinner. The second point wherein mans dignitie consisteth, is that man was made lord and king ouer all creatures, as Dauid saith, Thou hast made him to hauehave dominion in the works of thy hands:Psal. 8.6.Ps 8:6 and therefore God hauing created him in his image, he biddeth him rule ouer the fishes of the sea, Gen. 1.28.Gen 1:28ouer the foules of the heauen, and ouer eueryevery beast that mooueth vponupon the earth: and afterwarde hee brought them all to him, as to a soueraigne lorde and king to be named by him: and answeareably eueryevery creature in his kinde gaue reuerence and subiection vntounto man before his fall, as vntounto their lorde and king. VVhere by the way wee must remember, that when wee see any creature that is hurtfull and noysome vntounto man, and would rather deuoure him then obey him; it must put vsus in minde of our sinne: for by creation we were made lordes and kings ouer all creatures, and they durst not but reuerence and obey vsus: but the rebellion of man vntounto God is the cause of the rebellion of the creatures vntounto vsus. The third part of mans dignitie by creation is, that before his fall he had a wonderfull beautie and maiestie aboue all creatures in his bodie: whereupon Dauid saith, The Lord hath crowned him with glorie and worship. Psal. 8.Ps 8And in the renewing of the couenant with Noe, God saith,Gen. 9.2.Gen 9:2 That the dread and feare of man shalbe vponupon all creatures: which nowe though it be but small, yet it plainly sheweth what was the glorie and maiestie of mans person at the first. The fourth dignitie of mans estate in innocencie is, that his labour was without paine or wearinesse: if he had neuer fallen hee should hauehave laboured in the garden▪ but so as hee p. 84should neuer hauehave beene wearied therewith. That it is so, it is plaine, for when Adam had falne, God saide, In the sweat of thy face, shalt thou eate thy breade: nowe if the paine in labour come after as a curse vponupon man for his transgression, then before his fall man felt no paine in his affaires. And in these foure thinges consisteth mans dignitie which he had in the creation.

Now in the third place followeth mans calling before his fall: which is two-fold: I. particular: II. generall. Mans particular calling was to come into the garden of Eden, to keepe it, and to dresse the trees and fruits thereof. This shewes vntounto vsus a good lesson, that eueryevery man must hauehave a particular calling wherein he ought to walke: and therefore such as spend their time idlely in gaming and vain delights, hauehave much to answer to God at the day of iudgement. This will not excuse a man to say then, that he had land and liuing to maintaine himselfe, and therefore was to liue as he list, for euen Adam in his innocencie had al things at his will, and wanted nothing, yet euen then God imployed him in a calling: therefore high and low, none must be exempted, eueryevery man must walke in his proper calling. Adams generall calling, was to worship his Creator, to which he was bound by the right of creation, considering the morall law was written in his heart by nature. VVhichWhich is signified in the decalogue; where the Lord requires worship and obedience of his people, because he is Iehovah, that is, one which hath beeing in himselfe,Exod. 20.2.Exod 20:2 and giues beeing to all men by creation. For the better vnderstanding of this point, we are to consider three things. I. The place where Adam did worship. II. The time. III. The sacraments. For the first, God euer since the beginning had a place where he would be worshipped,Gen. 28.17.Gen 28:17 and it is called Gods house, which then was the garden of Eden. For it was vntounto Adam a place appointed by God for his worship, as Church-assemblies are vntounto vsus: where also the Lord at time did in a speciall manner shew himselfe vntounto his creature. Touching the time of Gods worship, it was the seauenth day from the beginning of the creation, the Sabboth day. And here we p. 85must note, that the keeping of the Sabboth is morall. Some indeede doe plead that it is but a ceremonie; yet falsly: for it was ordained before the fall of man, at which time Ceremonies signifying sanctification had no place. Nay marke further: Adam in his innocencie was not clogged with sinne as we are: and yet then he must hauehave a set Sabboth to worship God his creator: and therefore much more neede hath eueryevery one of vsus of a sabboth day, wherein we may seuer our selues from the workes of our callings, and the workes of sinne, to the worship of God in the exercise of religion, and godly meditation of our creation. This point must be learned of vsus, for when no occasion is offered of busines, then men will formally seeme to keepe the sabboth: but if their come occasion of breaking the sabboth, as traffique, gaming, and vaine shewes, then sabboth farewell, men will hauehave their pleasures, let them worship God that will. But let vsus remember in the feare of God, that who so euer continueth in the breach of this lawe beeing morall, God will no lesse poure forth his punishments vponupon them, then for the breach of any other commandement: the consideration whereof, must mooue eueryevery man to a reuerent sanctifying of the Lords day.

Now for Adams sacraments, they were two: the tree of life: and the tree of knowledge of good and euill: these did serue to exercise Adam in obedience vntounto God. The tree of life was to signifie assurance of life for euer, if he did keepe Gods commandements: the tree of knowledge of good and euill, was a sacrament to shew vntounto him, that if he did transgresse Gods commandements, he should die: and it was so called, because it did signifie that if he trāsgresse this law, he should hauehave experience both of good and euill in himselfe.

Now in the fourth place followeth the ende of the creation of man, which is two-fold. First, that there might be a creature to whome God might make manifest him selfe, who in a speciall manner should set forth and acknowledge his wisdome▪ goodnes, merciemercy, in the creation of heauen and earth, and of things that are in them, as also his prouidence in gouerning the same. Secondly, God hauing decreed to p. 86glorifie his name in shewing his merciemercy and iustice vponupon his creature, hereupon in time createth men to shew his merciemercy in the saluation of some, and to shew his iustice in the iust and deserued damnation of other some. And therefore he hath appointed the creation specially of man, to be a means of manifestation and beginning of the execution of his eternall counsell.

Thus much concerning mans creation in generall. The speciall parts of man, are two; bodie, and soule. And the reason why the Lord would hauehave him stand on these two parts is this: Some creatures made before him were onelyonly bodily, as beasts, fishes, foules: some spirituall, as Angels: now man is both; spirituall in regard of his soule, corporall and sensible in regard of his bodie; that nothing might be wanting to the perfection of nature. If it be alleadged that man consistes of three parts, bodie, soule, and spirit; because Paul praies that the Thessalonians may be sanctified in bodie,1. Thess. 5.23.1 Thess 5:23 soule and spirit: the answer is, that the spirite signifies the minde whereby men conceiue and vnderstand such things as may be vnderstoode: and the soule is there taken for the will and affections; and therfore these twaine are not two parts, but onelyonly two distinct faculties of one and the same man.

The bodie of man at the first was formed by God of clay or of the dust of the earth, not to be the graue of the bodie, as Plato said, but to be an excellent and most fit instrument to put in exequution the powers and faculties of the soule. And howsoeuer in it selfe considered, it is mortal; because it is compounded of contrarie natures called Elements: yet by the appointment of God in the creation, it became immortall till the fall of man.