Martialis Ignatius Irena Tertullian Origen and those of their times did not proceede further then the Trinity In the first book of Socrates his Eccless Hist. Chap. 19. we finde The Creed thus recited We beleeue in one God the Father Almighty and in the Lord Iesus Christ his Sonne begotten of him before all worldes true God by whom all things were made which are in heauen and which are in earth Who descended and was incarnate and suffered and rose againe and ascended into Heauen and from thence shall come againe to iudge the quicke and dead and in the holy Ghost in the Resurrection of the flesh in the life of the world to come in the Kingdome of Heauen and one Catholique Church reaching from one end of the earth to the other In Saint Ambrose his time the baptised was asked three questions as first dost thou beleeue in God the Father Almighty and the baptized answered I beleeue and then hee was dipped vnder the water secondly hee was asked doest thou beleeue in the Lord Iesus Christ and his Crosse and hee answered I beleeue and then was dipped againe thirdly hee was asked doest thou beleeue in the holy Ghost and he answered I doe beleeue and was the third time dipped Ambrose lib. 2. de Sacram. cap. 7. so that 't is probable that the Creed was not fully finished in this forme it now is till about the fourth age after Christ And thus of the Authors of the Creed To conclude therefore this point concerning the Authors of these Articles the Creed is called the Apostles Creed in two respects first to distinguish it from all other Creeds There haue bin diuers Creeds made in the seuerall ages since Christ some by particular writers some by Councells of particular writers Athanasius Creed doth most excell which is the Creed set downe in the booke of Common Prayer next before the Letany and of Councells these are the chiefe Creeds the Nicen Creed which you may finde in the booke of Common Prayer also set downe in the order of the Communion as also the Creed of the Ephesian Synod and the Creed of the Calcedonian Synod reade Am. Pol. synt Theol. lib. 2. cap. 2. Now this Creed is called the Apostles Creed to shew that the Churches did hold it to bee of greater authority then any other Creed and that other Creeds are but as it were expositions of this Creed Secondly it is called the Apostles Creed to giue it authority aboue all humane writings euen those that haue much or most excelled The confession of Nationall Churches haue been worthily had in great request so haue the Creeds of the Councells and so haue the Apocripha Scriptures but yet none of these haue attained to the honour of this Creed The translation of the Canonicall Scriptures in respect of the words are humane though in respect of the matter and order they are diuine and these of all humane writings are the best yet not without the defects of the Translators whereas the originall in both Testaments is diuine both for matter order and words also Thus of the Authors The kinde of writing followes Creede Symbolum is the word vsed in the most Christian Churches and is plainely agreeable to the originall word the Creed being first penned in the Greeke tongue If the word bee deriued of Syn and bolus then it may signifie two things first a morsell or as much as a man may well swallow at once and so the whole Scriptures containing but the diuine furnishing of Gods Table as it were the Creed containes each particular Christians morsell so much as hee may and must swallow and receiue downe into his heart without leauing any of these Articles out secondly a draught euen as much as a net can take at once The sea is the Word the fisherman is the Christian man the Net is faith the Creed is as much as the faith of the Christian can take at a draught out of the Sea of doctrine contained in the Scriptures But it is more likely the word should be deriued of Syn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it may signifie all or any of these fiue things 1. A Shot it containing the reckoning which the Apostles made for the Churches being deducted or cast in out of the seuerall writings of each of the Apostles 2. A Watchword or any signe in the time of warre by which the Souldier might be distinguished from spies or strangers and so might shew to what captaine or colours hee belonged so the Creed is the Military signe by which the true Christian is distinguished from all spirituall spies and forreiners 't is Gods Watchword 3. The Motto or Poesie or word giuen in mens Armes so the Creed is the Christians Motto his word which is set in his Armes being made noble in bloud by Christ and so able to giue the Armes of his spirituall house and kindred 4. A token or Bill of Exchange by which a man is enabled to trade or receiue commodities By the Creed the Christian may trade for any spirituall commodities 5. A Passeport Christians are strangers and Pilgrims a great way from home and the gouernment of the Christian world will not let a man passe without his authenticke Passeport Now by his Creed the Christian man may passe and finde entertainement in any part of the Christian world As for the name Creed it is not easie to tell when it first came vp in our Language but it is certaine it comes of the first word which is in Latine Credo rendered I beleeue But by the way if these Articles be a Creed then they are not a Prayer nor to be said as a Prayer as the ignorant multitude doth abuse it Thus of the Title I Beleeue Marke 9. 24. IN the Creed it selfe we must consider first matter of dutie which is in the word Beleeue which is the hand or claspe that takes hold of all and euery of the Articles secondly matter of doctrine which may be cast into two Heads as it concernes God or the Church for the Lord doth not vouchsafe to comber Religion with the whole doctrine that might concerne the estate of all men out of the Church concerning God the Articles looke vpon all three persons and in the doctrine of the Father amongst his attributes singles out his Almightinesse and amongst his workes lookes vpon his making of Heauen and Earth In Christ faith lookes vpon his Person and his Office In his Person it acknowledgeth his diuine Nature as Gods onely Sonne and his humane Nature in these two words viz. conception by the holy Ghost and birth of a Virgin His Office is considered according to his estate both of Humiliation and Exaltation In his Humiliation is considered his sufferings first in body in that he suffered vnder Pontius Pilate was dead and buried and then in soule in that he descended into Hell In his Exaltation faith viewes his Resurrection Ascension and Session at the right hand of God
2. What are the offices of Angels or what vses did God make them for Answ Angels serue for many vses They are Apparitors or seruants about God ready to receiue Commandements from him and they worship God by lauding and praising him in Heauen Psal 104. 4. 148. 2. Esay 6. 3. Luke 2. 14. Reuel 4. 8 9. 5. 13. and they are appointed as speciall attendants about CHRIST as the MESSIAH Mat. 4. 11. and they serue also as ministring spirits to keepe and attend vpon the Elect men Heb. 1. 14. and manifold are the seruices which Angels doe for men both in life and death In life they defend and keepe them as a strong guard about them Psal 34. 91. and plague their enemies 2 King 19. 35. besides the vnknowne seruice they doe about the soules of the godly by counselling or comforting them And in death they are about them and carry their soules to Heauen as they did Lazarus his soule and in the end of the world they will gather all the Elect from the foure winds of Heauen and bring them to Christ Quest 3. But why doe you not intreat of Deuills here also Answ There were no Deuills by creation GOD made them not as Deuills and therefore it belongs not to the Doctrine of Creation to speake of the euill angels because that belongs to the Doctrine of the fall of the reasonable Creatures Quest 4. But hath euery particular man a good Angell and a bad Answ It is probable that euery Elect man hath a good Angell as may be gathered Mat. 18. 10. Acts 12. 15. but yet God is not so tyed but that he sends them extraordinarily more Angels many times to helpe or attend vpon it may be one man Psal 34. 8. As for euill angels we reade that sometimes one Angell hath vexed one man Iob. 1. 12. sometimes one Angell hath haunted diuers men 2 Chron. 18. 21. sometimes many Angels haue haunted one man Luke 8. 30. But that euery man should haue a bad angell assigned him of God is no where to be found in Scripture The consideration of this Doctrine of the making of the Angels in such a nature and for such ends as before should serue for diuers vses 1 It should informe vs concerning the wonderfull loue of God to vs that hath made such excellent creatures to do vs such admirable seruice as to attend vpon vs and keepe vs Heb. 1. 14. 2 It should breed in vs a great longing after the world to come where wee shall not onely enioy the knowledge of and fellowship with such glorious Creatures but shall be made our selues in glory as the Angels in Heauen 3 It should teach vs diuers things as first not to worship Angels for they were all created by God God made the Angels and therefore worship is due to him and not to them that are but our fellow seruants Colos 1. 16. Reuel 19. Secondly we should therfore carry our selues orderly in all places especially in the Church because of the Angels who are about vs and marke what we doe 1 Cor. 11. 10. Thirdly we should therefore be patient and of good hope and full of faith in all afflictions arising from the oppositions of men or temptations of Satan as being satisfied with this comfort that they are more that are with vs then can be against vs and if our eyes were opened wee might see so much as was shewed to the seruant of Elisha 2 Kings 6. 16. Hitherto of the Heauen of the blessed and the Hoste thereof the Angels and so of the world that is now inuisible to vs we next come downe to consider of this visible world this world I say which is in our view or may bee seene and before I come to speake of the other two Heauens I would briefly consider of Gods glory in the generall in the making of this visible world not so much for the matter of the creatures or their naturall formes or properties or their next causes which belongs properly to the Philosophers but for such things as concerne their first cause which is God or their end which is Gods glory or their vse which is rather spirituall then corporall in demonstrating vnto the soule of man the praises of God The maker of this visible world was GOD as well as of that inuisible world as is manifestly proued Genesis 1. at large The end of making a world of bodies as well as of spirits was not the punishment of spirituall substances for their sinning against God as Origen dreamed but the setting out of Gods glory in shewing his wisdome goodnesse and power Psal 19. Rom. 1. and the furnishing of man for his happy being That our hearts may be affected with wondering at this great world which God hath made we may profitably consider of it either by thinking what it is like or by serious pondering what it is indeed This great world is like a great Garden throughly furnished euery creature being as a pleasant flower exquisitely ranked in most comely order the onely weedes that grow in this Garden are wicked men as it may be likened to a great Booke in which God hath written glorious things that concerne the praise of his goodnesse wisdome and power Euery creature is as it were a distinct lease of that Booke and the properties and vses of these creatures are as it were the seuerall lines and letters of that leafe and the more admirable because it is a Booke the writing whereof is indelible and the vses whereof are vniuersall the Booke so opened that all men in all parts of the world may see and read Againe this visible world may be likened to a great and faire house most exquisitely buil and contriued into seuerall roomes and euery roome richly furnished the Heauens are the Roofe the Earth the floore and the Elements the seuerall roomes and the hosts of creatures in each of them the rich furniture and this house is the more admirable for vs because it is a house that euery man dwels in out of this house no man can be put it is kept at the charge of the Land-lord and the Tenants pay no rent But to leaue similitudes there are in the generall consideration of this visible world diuers things may bee briefly touched which we ought to wonder at and to glorifie God for his making of things so as 1 The apt disposition of euery creature in his owne place which place is so fit as a fitter cannot bee inuented if the Starres were fixed in the Earth or the Trees in Heauen how disproportionable and vncomely would it be 2 The exactnesse of the Cteatures in their working in keeping their times and seasons how punctually doth the Sunne dispatch his race in 24. houres and so the Moone in her seasons the Plants keepe their seasons of the yeere for bearing fruit and the Starres for shining as they haue receiued commandement and order from their great Commander
which is God 3 That euery creature serues for some vse and many of the creatures dispatch exceeding much worke in the vses vnto which the Creator hath appointed them and euery creature hath a kinde of exactnesse and perfectnesse in his nature and being 4 The strange variety of creatures set in this visible world with their most various proprieties take any roome of this house who can count the number of plants trees beasts or men vpon earth Who can reckon the number of Seas Riuers Ponds Springs or creatures in them or count the number of Foules or Flyes in the Ayre or Starres in Heauen And this variety is the more wondâ—rfull if wee straightly consider that our God made them all and that they are all still preserued in their kindes to this day and that they are made all in such different formes and portraitures not onely one kinde from another but one singular creature from another in the same kinde 5 The maruellous order and relation of the creatures in their kindes and respect one to another in regard whereof the Psalmist magnifies the wisdom of God Psal 136. 5. and this order is admirable if we consider the different degrees of creatures seruing one to another in their kinds as some things God made to haue being only as the Heauens Elements Meteors and Minerals Some things haue being and life also as the herbes and trees some things hauing being life and sense also as the beasts fowles some things haue being sense life reason also as men and these degrees so connexed that the latter includes alwaies the former the inferior degrees serue the higher as the Heauens and Elements adorne feed the Plants the Plants feed the Beasts the Beasts feede and serue men and men serue God Againe the order is wonderfull in the placing of these bodies so as with vnspeakable neerenesse each creature fils his place so as there is no vacuum or emptinesse betweene and besides are so set as though they be diuers of them directly contrary one to another yet are so set as they destroy not one another but preserue the whole Frame I omit many other things for breuities sake Out of these generall considerations of this visible world we may raise many vses for our selues as 1 We haue cause to admire and wonder at the glory of God that made such a huge and strong building wonder I say at him that giues place for all these things to be in yet himselfe conteined in no place that moues all these things and yet is himselfe vnmoueable that made all these creatures being himselfe vncreated and that shewed such skill in the least things as is beyond the art of all men to doe the like 2 We should bee afraid to displease him that is Lord of such Hosts that commands so many great armies and can by them at his pleasure suddenly fight against vs and destroy vs. 3 Man hath great cause of Humiliation when he lookes vpon this Frame both when he feeles his ignorance that can see so little into the glory of these works of God scarce discerning those things of them which their outward formes manifestly offâ—r to his vnderstanding especially to think of it how all other creatures haue kept their first perfection and still keepe their places and workes and doe their worke constantly in their seasons obeying their Creator and doing his will and he only that was best prouided for and made Lord of all to be out of order not to keepe his rancke to liue vnprofitably and neglect the worke inioyned him to be I say the only creature in Gods garden that deserues the name of a weed fit to be rooted out and the rather because by his fault he hath brought much hurt vpon the whole Frame and is the cause of that vanity or misery which any of the creatures suffer 4 We should heartily pray vnto God to teach vs to reade in this booke of nature since he hath furnished vs with such a great and glorious Library to be pleased to teach vs the skill to read and vnderstand and the rather because he will iudge vs by the contents of this booke of nature as well as by the booke of Scripture Rom. 1. 5 Poore men and men opprest and pursued in the world should not repine at their distresses what if thou want house or harbour so long as thou hast liberty to dwell in this faire house where thou hast the Heauens for a roofe and the Starres for windowes and the earth for a foundation though hard Land-lords oppresse thee in thy artficiall dwellings yet thou art Tenant to such a Land-lord for the vse of his great house of the world as while thou liuest will not put thee out of possession of his house Yea such as haue great houses to dwell in made by the Art of man should yet take more pleasure in their liberty to dwell in this house made by God because it excels theirs more then a Princes Palace can doe a Cottage 6 God himselfe hath giuen vs certaine Caueats by way of preuention which we must looke to when we reade in this great Booke The one is that we take heede we liken not God to any of the creatures which are but the worke of his hands Deut. 4. 19. Esay 40. 22 25. The other is that wee reserue all worship to God and not worship any of the Hoste of Heauen or Earth and therefore wee must not so much as sweare by Heauen or Earth or any thing that is not God Mat. 5. Ier. 5. Lastly hence we may gather a confutation of Idols and false Gods If the Pagans would haue vs beleeue that their Idols are true Gods let their Gods make vs such Heauens and such an earth and we will beleeue them Ier. 10. 11. In the meane time this mighty frame will assure vs that IEHOVAH is onely God And thus in generall I returne now to the second Heauen which is the highest part of this visible World called in Scripture the Firmament and concerning it we may wonder at these things 1. The maker of these Heauens and so the Scriptures doe magnifie the praises of God for diuers distinct things as first that he did spread out these heauens like a curtaine and stretched them out as a Tent to dwell in Esay 40. 22. It was a great glory that he could make such vast and mighty creatures secondly that hee could make them alone without any helpe Esay 44. 24. 45. 12. thirdly that he made them onely by his word Psal 33. 6. fourthly that he hath made them in such Wisedome as surpasseth the vttermost of our vnderstanding to reach the full knowledge of these things In these things it was truely said long since that we cannot order our speech because of darkenesse Iob 37. 38. 39. Instance in the light of Heauen where is the Way where light dwelleth and as for darkenesse where is the place thereof that thou
Pro. 30. 19. 6. The Vses they serue for both in respect of God for the Foules praise God in their kinde Psal 148. 10. and in respect of men to whom they are giuen not onely for their foode and seruice Gen. 9. 2. but as the companions of their liues and therefore it is noted as a iudgement to haue the very Foules of the Ayre taken away Ier. 4. 25 9. 10. Especially God hath giuen to the Kings of the Earth a supreame rule ouer the Foules of the Ayre in the places where their subiects dwell Dan. 2. 38. 7. The naturall order among the Foules euery kinde knowing his season Ier. 8. 7. From the Contemplation of the Foules of the Ayre the holy Ghost in Scripture raiseth diuers Vses both to teach and reproue and terrifie First for matter of Instruction hee shewes that the very foules may teach vs first to know that there is a God and that he gouernes the world Iob. 12. 7. secondly to liue without carking care for foode and rayment and trust vpon God for the successe of all our labours Mat. 6. 26. thirdly with all thankfulnesse to acknowledge Gods goodnesse to vs that hath made vs wiser then the Foules of the Ayre Iob 35. 11. and giues vs power ouer them Psal 8. 8. and that hee hath made a couenant with them in our behalfe that they shall not hurt vs Hosea 2. 18. and for that now in the New Testament God hath taken of these ceremoniall restraints and pronounced that all the Foules are now cleane and lawfull to be eaten or vsed Acts 10. 12. Secondly Man is reprooued by the Foules for not obferuing the seasons of grace in that the Foules in their kinde obserue the seasons of nature for their appearing and breeding c. Ier. 8. 7. Thirdly man is threatned that if he sinne against God that God that gaue the carcases of the Foules for meat to man will giue the carcases of men for meat to the Foules Deut. 28. 26. Thus of the Foules The Meteors in the Ayre are certaine impressions God by his power makes in or by the Ayre the Lord framing wonderfull things thence and there for the seruice of his glory The Scripture considers of these Meteors either as altogether extraordinary importing their vse but not the causes of them or else more ordinary God hath strange things in this Heauen vnknowne to vs and of which he giues no account to vs in the booke of Nature Thus wee reade of fire rained downe from Heauen Gen. 19. 2. Kings 2. 10. and oâ— great stones throwne downe from Heauen Iosh 10. and also that God opened the dore of Heauen and rained downe Manna Psal 78. 23. and by experience it hath bin knowne that God hath rained downe liuing creatures from Heauen also as frogges or the like The more ordinarie Meteors may for order sake be cast into three sorts some fiery some ayrie some watery The fiery Meteors in Nature are many which are seene in great diuersity and often as pillars of fire the fire we call the falling of the Starres the fire they call Ignis fatuus or fooles fire the fire that will hang about mens garments or the sailes of ships blazing Starres or the Lightning But the Scripture doth especially single out the Thunder and Lightning to make obseruations about it for our vses And so first of Thunder and Lightning both together the Scripture would haue vs take notice 1. That they are in a speciall manner of Gods making though the Philosopher say much to tell vs how they are raised and framed by nature yet God challengeth a peculiar honour in the making of them aboue what wee can reach too and therefore they are called his Thunder and his Lightning Psal 77. 17. 18. 104. 6. 7. Iob 38. â—5 2. That they are both Officers vnto God in a speciall place about him seruing about the Lord when there is speciall occasion to shew the terror and greatnesse of his Maiesty as when the Law was to bee giuen and the Lord was to come downe vpon Mount Sinay Exod 19. 16. and so when the Lord as King would come downe amongst vs here in the world the Thunder and Lightning doe not onely giue notice of his comming but as his high Marshalls they make roome for it and compell people of all sorts in their places to expect the comming of the Lord Psalme 97. 1. 3. 4. Secondly each of them are magnified apart as 1. The Thunder is called the voice of God the sound that goeth out of his mouth which God directeth vnder the whole Heauen as a wise man directeth his speech to the Hearers It is a roaring voice called also the voice of his Excellence because he speaketh when he speaketh by Thunder with speciall Maiesty The Lord is said to thunder maruellously with his voice all this in Iob 37. 2 3 4 5. Hee speakes in Thunder as the God of glory Psal 29. â— This voice of the Lord is powerfull and therfore called the Thunder of his power Iob 26. 14. Psal 29. 4. 2. The Lightnings are called Gods Arrowes 2. Sam. 22. 14. 15. and so they are wonderfull if we consider that it is God onely that diuided a way for the Lightning Iob 38. 25. 28. 26. and that God can by these Arrowes discomfit an Armie of enemies Psal 144. 6. and that God can shoot so farre with them viz from one end of the Heauen to another Mat. 24. 27. and that God doth make the Lightnings with the raine at the same time when one would thinke the raine should quench the fire of the Lightning Psal 135. 7. and this obseruation of the Psalmist the Prophet Ieremie twise alledgeth Verbatim as a matter of wonder Ier. 10. 13 51. 26. Lastly it is wonderfull that God should shoot with such strange Arrowes as inlighten the world Psalme 97. 3. 4. 77. 17. 18. What vse we should make of the Thunder and Lightning we are likewise taught in the booke of God for the Thunder being Gods voice we are enioyned when God speakes in such Maiesty to heare him attentiuely yea and to speake of his glory in the Temple Psal 29. 9. Iob 37. 2. and what the meaning is of his voice he hath told vs in his Word so that as often as we heare the Thunder wee should know that God by that mighty voice doth tell vs 1. That he is the true God and there is none so great as he Ier. 10. â—0 13. Psal 77. 13. 18. 17. 2. That he raigneth and gouerneth all things and can doe what he lists Psal 97. 1. 2. 3. 3. That wicked men are sure to be destroyed and that their strength shall not preuaile 1. Sam. 2. 10. 4. That the mightiest men on earth must doe their Homage to God and now acknowledge his Glory and Maiesty and worship him with all possible deuotion Psalme 29. 1 2 3 c. 5. That the heart of all men should tremble at the
in six dayes and that for diuers reasons for God would haue the creation of the first matter of Nothing to be manifest and distinct from the framing and fashioning of bodies out of that matter besides thereby he shewed his power and freedome in producing the creatures making them to be before any naturall cause of them was as to make light before the Sunne and Moone was and further thereby hee shewed his goodnesse and care for the principall creatures prouiding foode before hee brings in the beasts and furnishing the whole world sets man to liue in it and finally hee warnes vs not to slip ouer the meditation of his workes suddenly but with long and continuall deliberation Hee created the world in many dayes to intimate that wee should not thinke a little time enough to wonder at so great glory Seuenthly he made all things without himselfe for though all things are in God as in their cause and Author in whom they liue moue and haue their being yet are they out of God in that they are no parts in God nor the very diuine Essence but haue a nature distinct from the Nature of God they are not separate from God in place as if they could be any where where God is not but are other things then God is and are not in God as a subiect to which they inhere or are fastened Thus of the manner how they were made Thirdly the end why the world was made was the glory of God Prou. 16. â—4 that is that the world might bee a Glasse or Theatre of diuine vertues and a Temple in which God would set forth and teach and make knowne to man his power wisdome and goodnesse Rom. 1. not that God by the Creation doth get to himselfe any glory seeing he abounds in glory himselfe so vnmeasurably as nothing can bee added to it or taken from it but onely hereby he communicates his glory to the Creature and gaue the creatures occasion to admire and commend his glory for by the Creation God makes himselfe visible as it were to the Creatures that are reasonable for though the Essence of God be inuisible yet by the Creation his power or Attributes are set out to be seene and read in that great Booke of nature and if any men see little of God in this mighty Frame of his Workes it is not because God hath declared himselfe therein but obscurely but because we are peruerse and blockish and full of natiue darkenesse by reason of sinne and the effects of sinne in vs. Now though infinite praises of God may be collected from the consideration of the whole world yet especially his power wisdome and goodnesse doe shine in his workes His power we may gather two waies both in that he could make all things of nothing and that he could make such great things as well and as easily as the smallest things and things so many and diuerse 1 Cor. 15. 41. Psal 89. 10. The goodnes of God appeares both in this that he made all things so good and in that he hath shewed means so fit and conuenient powerfull to preserue life and being in euery creature Psal 104. prouiding for creatures of diuers natures appetites diuers food remedies and Armour to preserue and defend them But especially who can expresse the goodnes of God shewed to men Ephes 3. 18. Acts 14. 17. As for Diuels Serpents or venemous Creatures or hurtfull they were not so by Creation but by defection and sinne or as punishments for sinne The wisdome of God is admirably discouered in the Creation in that hee hath made all things in such beautifull order and hath appointed to euery thing such peculiar vses and ends which they obserue men only excepted and that he gouernes them in such a constant certaine and perpetuall course euery thing hauing not onely his fit and proper place in the Frame but indewed also with such variety of vses and seruices Fourthly for the time when the world was made we must know that the world and time were made together so as all things were created in the beginning of time and the computation of the dayes or yeeres since the beginning of the world hath beene kept carefully in the Church the reckoning being made by Moses and the Prophets in the old Testament and since kept by the Christian Churches so as now the world is aboue 5600. yeeres old Before this time there was nothing but God himselfe and if any will needes aske What God did before the world was I may not answer as the Iewes wickedly did That he was making many little worlds which he destroied againe and neuer liked any till this Frame was vp but our answer must be That secret things belong vnto the Lord and reueiled things to vs Deut. 29. 29. or else that of Augustine That God was making Hell for the curious or else That the Frame of all things was in the minde of God from all eternity and so the world was as present to him then as now First we may hence be informed and confirmed that God is onely the true God because he is Creatour of Heauen and Earth Esay 45. 6 7. if any pleade that he is God the answer is at hand let him make such a Heauen and Earth and we will belieue in him else not Secondly the Creation of the World should teach vs many duties 1. To meditate of Gods works and studie the glory of God reuealed in this great booke of Nature all are required to learne to read here and if men will not take it well if their skill shewed in any cunning piece of work be not acknowledged or regarded how much more cause hath the Lord to be displeased with vs for neglecting such a curious and glorious frame so full of admirable variety and skill Whâ—t account shall we make at the last day we I say that are so naturally bent to delight in shewes that are either sinfull or vaine or imperfect such as are plaâ—es or rare sights as we call them or Pageâ—nts or Maskes or the like and yet haue no heart or will to goe out to see and wonder at the mâ—tchlesse shewes that God sets out before vs in his works Eccles 7. 15 Psal 111. 2 3. 2. Nor is it inough to meditate of his workes but wee must giue him the glory of them by praising his power and wisedome and goodnesse shewed in them we must striue to get a Language to that end and so bewaile our barrennesse of heart and words as withall to beseech him that requires vs to learne his praises to teach vs also to profit and to giue larger hearts and better Language Reuel 4 11. Thus haue the Worthies of the Lord done Iob and Dauid and Moses who haue set themselues in speciall manner to celebrate the praises of God in his workes and of them wee should learne to praise him at least make our selues skilfull in their formes of praise Psal 136. 5. 6.
We should learne to liue without care for our clothing if God so clothe the grasse of the field will hee not prouide for vs as our Sauiour vrgeth it Mat. 6. 30. 4. If men would thriue and prosper in the possession and vse of these fruits of the Earth they must be such as God would haue them to be God himself hath set downe diuers rules to be obserued by such as would prosper in the fruitfulnes of these things as 1. They must keepe his Commandements and obey his word and not liue in sinne without repentance Deut. 28. Leuit. 26. 4 c. Deut. 11. 13 c. 2. They must pay their Tithes and honour God with the first fruites of all their increase Mal. 3. Pro. 3. 3. They must be diligent in their callings and not flothfull and carelesse Pro. 21. 25. 26. 19. 15. 14. 23. Adam inioyned to labour 4. Men must by prayer seeke a blessing from God in their callings else in vaine to goe to bed late and rise earely and eate the bread of carefulnesse for it is God onely that maketh the earth fruitfull Psal 127. 3. 5. We must remember the poore to leaue a gleaning after Haruest and the Vintage for the poore and so consequently in all other increase Deut. 24. 19 20 21. 6. Wee must take heede of oppression of Tennants or hard vsage of labourers or seruants imployed about the fruits of the Earth Iob 31. 38 39 40. 7. From the fading condition of these herbes and flowers we are put in minde of our mortality and the transitorinesse and vanity of the glory of the world 1. Pet. 1. 24. 8. From the manner of the sowing and growing of the corne we are taught to beleeue the Resurrection of our bodies which may rise againe in a better shape aswell as the corne that is cast into the earth and is first putrified before it growes 1. Cor. 15. 36. 37. 38. Thus of the Instructions The contemplation of the vegetables may serue for Humiliation also 1. To all men when they behold Thornes bristles and thisties and weedes for these are a standing Monument of mans sinne and doe daily vpbraid him to his face being the fruites of malediction for the Earth is cursed for mans sake Gen. 3. 2. To wicked men and that in diuers respects for first euen in these things God can be reuenged on them by restraining the fruits of the earth from them Deut. 11. 15 c. Hosea 3. 8 Ier. 12. 13. Ioel 2. 1. secondly God hath threatned to make them and their glory like the grasse of the field Psal 92. 7 37. 2. But these brutish men will not be warned by these Monitors and the rather will the Lord be incensed against them if they abuse these creatures to his dishonor in surfetting and drunkennesse or Idolatry or strange apparell or the like Hosea 2. 8. and if they themselues that looke for fruite from the earth liue vnfruitfully if they cut downe vnfruitfull trees God will cut downe and root out vnfruitefull men Thus of the Vegetables The contemplation of the Beasts of the field followes And concerning them we are instructed in many things by sense and therefore these things are not taken notice of in Scripture the Lord intending by his word to tell vs of such things as are aboue sense either in the nature of them or in the vse of them The things that are worthy consideration which sense instructs vs in are such as these 1. The great variety that appeares in these creatures The man ifold wisedome and power of the great Workeman appeares in the seuerall formes faces forces and vses he hath declared vpon these creatures who can count the variety of Gods Workemanship in them The sorts and numbers of creatures are in respect of vs innumerable 2. The motion and sense that is in the creatures which see heare smell taste and stirre vp and downe by force of some power and cause which God hath set in them which wee see not it must needs bee strange to see creatures of such bignes stirre themselues with such variety of Motions and yet nothing from without to lift them The skillfullest Artificers in the world though they can make strange and curious formes of things yet they cannot make them stirre or liue or see c. When they made Gods of Pictures yet they could not make them moue or liue c. 3 The strange prouision God hath furnished them withall in respect of cloathing defence and food No beast but hee comes into the world clothed and hath by nature Armes to defend himselfe either hornes or teeth or hoofes or pawes or the like and besides wee see that the young ones of euery kinde doe presently moue themselues to their food and can make some shift for themselues to liue Man in these things is inferiour to the beasts for he comes into the world naked infirme crying and hath no vse of his limbs to helpe himselfe all bloudy as if hee had newly escaped the hands of Theeues and besides he is bound in swadling bands as if he were a Captiue In the Scriptures these things are charged vpon vs to take notice of concerning the beasts 1 Their Originall which they haue from God for they were made by the Word of the Lord as the Heauens and the Earth were for God commanded the Earth to bring forth the liuing creature after his kind Cattle and creeping things and the beast of the Earth after his kind It was God that made the Beast of the Earth after his kinde and Cattell after their kinde and euery thing that creepeth vpon the earth after his kind Gen. 1. 24 25. 2 The end of their Creation which was partly the illustration of the glory of God as they are visible looking-glasses to shew the goodnesse wisdome and power of GOD to man and therefore man is charged to aske the beasts of the field and they shall teach him Iob 12. 7 8. and partly for the vse of man both for his body and soule for his body they were created to serue him for his clothing foode and for the dispatch of his labours And for his soule they serue not onely to helpe his knowledge euery beast being a seuerall booke for him to reade in but also to reproue and instruct him as will appeare in the vses afterwards 3 The prouidence of God in maintaining them in which God receiueth praise in diuers respects First that hee respects and cares for all the beasts of the field euery worke of his hand as he knoweth them all so he like a Shepherd tends them and prouides for them these all looke vp vnto thee Psal 104. 27. Secondly that hee hath giuen them such large roome in the Earth He hath made them free in all Deserts and Wildernesses through the world allowing them these places to dwell in and to feede in Iob 39. 5 6 7 8. Thirdly that he hath ordered it so as they must depend
Spider Of the Ant we should learne diligence and prouidence in times of plenty to prouide for dearth especially in spirituall things Of the Mountaine Rats we should learne vpon the experience of our owne weaknesse to prouide by Faith so as we may rest in the Rock of Gods Almighty protection Of the Locusts we should learne to doe our duties though we be not compelled and to be carefull to keepe our fellowship with the Saints Of the Spider that workes euen in Kings Palaces we should learne to hold forth the light of the Truth by either Doctrine or good example in all places and not to be daunted for the presence of any or the example of the multitude that are otherwise imployed Hitherto hath beene intreated of the Creatures of all sorts some of them being onely spirituall Creatures as the Angels some of them onely bodily creatures as all the rest in Heauen and earth Now followeth that we consider of man who is a creature both spirituall in respect of his soule and corporall in respect of the outward matter of which he consists A creature into whom enters the composition of all the world Nature as it is spirituall and bodily meeting in man for man is the Epitomie of all Gods works and a patterne of the great Vniuerse He is the world abridged or the little world into whose being enters the nature of euery thing without him being a creature partly terrestriall partly celestiall partly mortall partly immortall so as what God made a part in other creatures he makes perfect and ioyntly together in man He had made spirits by themselues and bodies by themselues and then he makes a Creature that should consist of spirit and body ioyned together and therefore as wee haue read in the great Booke of nature which is the world so now we must learne to read in the little Booke of Nature which is man else it will be a shame for vs to know other things and not know our selues He were a sencelesse man that did know curiously all the roomes in other mens Palaces and yet knowes not so much as a corner of his owne dwelling The excellency of Gods workmanship in creating man appeares if we consider his body apart or his soule apart or his body and soule iointly About the body of man God hath done many things more then he did to any other bodily creatures for 1 Whereas all other bodies were created only by saying let them be they were so God did take more special regard of mans body and therefore doth forme it as it were with his owne hands out of the dust of the earth Gen. 2. 7. 2 The body of man now since the Creation is not propagated by the Parents without the wonderfull workmanship of God and therefore all our bodies are said to bee made and fashioned by God as well as Adams Iob 10. 8. Yea it was the Spirit of the strong God that made vs and the breath of the Almighty that put life into vs Iob 33. 4. We are creatures now as well as Adam Marke 16. 15. and Dauid saith He was fearefully and wonderfully made it was a maruellous worke and he was curiously wrought in the wombe Psal 139. 14 15 16. Yea he saith there that God did it by the Booke hauing written it downe from eternity how all his members should be fashioned Euery part of our bodies if wee knew the forming of them would shew a speciall glory of working in God our bones would say Lord who is like to theâ— Psal 35. 10. And as we know not what is the way of the Spirit so we know not how the bones doe grow in the wombe of her that is with childe and so we may say of the rest we know not the workes of God who maketh all Eccles 11. 5. the hearing eare and the seeing eye the Lord hath made euen both of them Prou. 20. 12. It was God onely that clothed vs with skinne and fenced vs with bones and sinewes Iob 10. 11. and so it was God onely that formed the inward parts of mans body hee formed the heart Psalme 33. 15. and the workemanship within mans body was so great that he reserues it as a glory onely to himselfe to know and search the heart and reines of a man and this is the more admirable if we consider that no part of the body is superfluous or idle but euery part hath his function and some excellent worke to doe which function it exerciseth by it selfe for the good of the whole body without medling with the office of the other members which is the more wonderfull if we consider the innumerable parts and parcels of the body of a man Not the least threed or veine in a mans body but it doth some excellent office 1 Cor. 12. 3 God made the body of man in beauty and fairenesse excelling all other visible creatures for both his countenance is lifted vp to Heauen and the parts of his body are with more comlinesse proportioned and his colour is full of sweetnesse and louelinesse Thus it was with man in his Creation and thus and much better it shall bee with his body when hee shall shine as the Starres in the Firmament 4 The body of man had at the first no disposition to wearinesse or sicknesse or death which the bodies of all other liuing Creatures were subiect to This priuiledge mans body had not by nature but by the gift of GOD GOD hauing infused into the body a soule that did her worke in the body perfectly and allowing him such foode as was most effectuall for vegetation and giuing man skill and care to looke to himselfe and if the body in time would haue declined God would haue preuented that by tranflating man to Heauen without sicknesse and death 5. Language is an admirable indowment of the body of man onely who is able to expresse himselfe with infinite variety and distinctions of sound whence flowes all conuersation and delightfull or profitable society But the excellencie of Gods power and glory in the Creation of mans soule who can perfectly recount God hath done wonderfully for man in respect of his soule aboue all other visible creatures for 1. The soule was breathed into the body of man by God himself by speciall inspiration and singular Creation Gen. 2. and neuer was a soule in the body of man but was made of God by his speciall power our bodies may haue earthly fathers but our spirits haue no Father but God Heb. 12. It is God onely that creates and frames the spirit of man within him Zacharie 12. 1. and so man is the generation of God Acts 17. 2. The soule is indued with the light of reason and can discerne things by reasoning and inward discourse seeing things by a light that is Immateriall and with great variety contemplating of things that the senses cannot reach to and finding out strange things euen in those things are presented by the senses
secret till that day In Infants reprobated Adams worke is imputed and the vile corruption of their natures makes them children of wrath In elect children both the worke of their Parents faith is imputed vnto them and besides the Spirit of Christ supplies outward works by inward sanctification after a way we cannot expresse Thus of the first point The second is by what Law men shall be iudged at that day And to that I answer out of Scripture that all such to whom the Gospell hath come they shall be iudged by the Gospell Rom. 2. 16. which is thus to be vnderstood that godly men shall be tried by the Gospell so as their faith and repentance and new obedience being auouched they shall receiue the benefit of triall not by the rigor of the Law but by the promises of the Gospell and wicked men shall be tried by the Gospell only as their vnbeleefe shall be an aggrauation against them that hauing so many waies broken the Law would not flie to Christ nor seeke atonement in him so as properly the godly are tried by the Gospell Now all the wicked men in the world are chiefly tryed by the Law and so either by the Law of Nature euen by the principles infused into euery mans minde by Nature as the Pagans and all that know not the Scripture or else by the Law of Scripture that is by the Law or Couenant of works recorded in Scripture see Rom. 2. 12. The third thing is by what Euidence mens causes shall be tryed and how the sinnes of the wicked shall be proued against them And for answer hereunto we reade Reu. 20. 12. that when the dead both great and small shall stand before the Lord there shall be certaine Books opened out of which shall be taken manifest euidence in all the Trials Now what books these shall be other Scriptures tell vs and so we reade of fiue books that are likely then to be opened The first is the booke of Nature and so the creatures abused by men shall be for euidence against men as vnto the Idolatrous Iewes the very hornes of their Altars shall testifie against them Ier. 17. 1. their sinne is grauen and as it were written vpon the creatures they haue abused The second booke is the booke of Scripture for all those places of Scripture haue beene in this world rightly propounded and vrged against them shall then serue for vndeniable euidence The word which they haue heard shall iudge them at the last day saith our Sauiour Ioh. 12. 48. The third booke is the booke of Conscience Euery mans conscience shall then be wonderfully dilated and made able to remember all their sinnes afresh and so shall be as a thousand witnesses Though the consciences of most men are now asleepe yet Christ will make them awake at that day and giue in full and perfect euidence That worke of accusing which the conscience doth in some men vnperfectly in this life it shall doe perfectly at that day and so for excusing in the godly The fourth booke is the booke of Gods remembrance mentioned in the case of the godly Mal. 3. 16. and intimated in the case of the wicked Ier. 17. 1. in which booke are written all the things that men haue done in their bodies whether good or euill Now besides these books we reade in that place of the Reuelations of a booke of Life that is of such a booke as containes the names of all that God hath appointed vnto saluation by Iesus Christ and by that booke the Iudge will see vpon whom to passe the sentence of Absolution and so by consequent on whom to passe the sentence of condemnation Reuel 20. 12. with Phil. 4. 3. Now besides these books we reade of a booke of prouidence that containes a Record of all the persons to whom God gaue naturall life and forme of which Dauid makes mention Psal 136. 16. and this booke may be of vse to shew who must be called to Iudgement And yet further we may gather out of other Scriptures that if there be need God can produce other Euidence As first the Heauens and the Earth will declare Gods righteousnesse at least by way of aggrauation either in respect of the benefits they haue brought forth vnto man to allure him to goodnesse and the iudgments haue beene vpon them to terrifie him Psal 50. 6. The very vanitie which the creatures haue beene subiect to will testifie against man in that day The heauen saith Zophar shall reueale his iniquitie and the earth shall rise vp against him Iob 20. 27. And hence it was that God called the heauen and the earth to witnesse betweene him and the people at sundry times in the Old Testament Secondly the examples of the faith and piety patience and mercy in godly men that haue liued amongst the wicked will be euidence against them as the example of Noah will condemne the old world Heb. 11. 7. so the example of the Queene of the South and the Niniuites will rise vp in Iudgement against the Iewes Matth. 12. 41 42. Lastly the Spirit of God which hath rebuked the world of sin will be able to conuince all the vngodly openly of all their wickednesse at that day Thus of the manner of the Triall The manner of the Sentence followes The manner of the Sentence we cannot in this world know saue that our Sauiour himselfe hath giuen a little taste of it by making a briefe description of it in Matth. 25. the latter part of the chapter and this glimpse of that glory of his proceedings there he giues that both the godly might be established in consolation and the wicked left without excuse hauing so faire warning The sentence stands of two parts the one concernes the godly and that is a sentence of absolution as Diuines call it or rather a sentence of glorification and the other concernes the wicked and that is a sentence of condemnation Our Sauiour will begin with the sentence of absolution to shew thereby his readinesse to mercy and long-suffering and that he is not caried with vniust furie against those on his left hand and that thereby also he may make the elect capable of the dignitie of being Assessours with him in the Iudgement vpon the wicked The sentence that concernes the godly may be considered of according to the foure parts of it The first is the calling of the elect to glory vers 34. The second is the reason giuen for this calling vers 35 36. The third is the answer Christ shall receiue from the elect v. 37 38 39. The fourth is the replication of our Sauiour to their answer v. 40. For the first in generall we may note That if Christ call vs to grace and good works in this life he will call vs to glory in another world All that are effectually called and set about Gods worke in this world shall haue a most ioyfull call to the possession of an eternall kingdome at the last