Créed as to the Fountaine and Beginning Originall not Temporall of the Deity And this Creation is two-fold Simple viz. Aproducing of things out of Nothing negatiuely taken or in Respect viz. A producing of things out of matter prae-existent vndisposed So that these words Of Nothing signifie both order as if wee should say when there was nothing after whatsoeuer it was made and also a simple denying of the habitude and fitnesse of the materiall cause If any shall say as of old some Heathen that of Nothing Nothing is made wee may answere thus It is true of a Physicall and Naturall generation and working not true of a Diuine Creation Vse 1. The worke of the Creation is a manifest conuiction of the Athiest Rom. 1.20 Act. 14.17 the creatures being liuely representations glasses and witnesses of the infinite wisedome and power of God The greatnesse of the world sheweth his power The forme and beautifull disposition wherein one creature is subordinate to another his Wisedome In the vse his Goodnesse In the forme constant order his Truth is manifest The heauens declare his glory the firmament sheweth his handy-worke So doth the earth also which is full of his Goodnesse and the wide sea wherein are things créeping innumerable both small and great beasts Consider not onely Behemoth but the smallest Flye not onely the tall Cedars but the lowest Shrub and smallest hearhe or flower yea thine owne body the Epitome of all with Dauid Ps 139.14 and thou shalt finde that all these with one voyce proclaime and say It is Hee Psa 100.3 is it Hee which hath made vs Euen as the work argueth the workman so the creatures the Creator Dost thou say who saw God Thou Foole who euer saw the winde yet thou hearest the noise of it and féelest it So the Innisible God is manifest in his visible workes whom acknowledge least thou féele the stormy winde and tempest of his wrath Vse 2. Consider seriously the worke of the Creation that thou maist learne both the better to know God to celebrate his Goodnesse Wisedom Power There is not the least Fly but if the fashion nimble actiuity c. nor the most conteÌ„ptible hearb but if the colour the qualities c. might giue vs plentifull occasion of praises to our God the Creator Verely the negligence of the most part of Christians is this way most apparant feareful For God hath so made his meruailous workes that they ought to be had in remembrance which are sought out of them that loue them Psal 111.2.4 Yea whereas the Lord could haue made the world in an instant it pleased him to take sixe daies to finish the heauen the earth with all the host of theÌ„ to this end we may well suppose that we should take good notice of the same For this was the Saboath ordained that we might preserue the memory of the Creation praise the Lord though now a greater worke be added which is Redemption by the bloud of Iesus This hath béen the practise of the Saints Psal 26.7 Psal 8. 104. c. as may appeare in the example of Dauid Surely he is vnworthy of his creation and being which finds nothing in or out of himselfe whereby he may stirre vp his dulnesse to praise God Alasse for the most part we consider in the creatures nothing but that which serues for our backes and bellies whereas the right vse consisteth not only in the maintaing of life but also in teaching vs the invisible things of God If a cunning Painter should bring vs into his shop to behold his curious pictures beautifully set forth with much Art would he not be offended if we should not vouchsafe them the looking on nor commend his Art So perswade thy selfe whosoeuer thou art that readest these things that the mighty Creator is offended with thee when all his workes euen vnsensible creatures praise him if thou béeest dumbe how much more when they declare his glory if thou by thy wickednesse bringest dishonour to his name Q. The History of the Creation is set downe in the first of Genesis but I finde no mention there of the Creation of Angels what thinke you of that Ans I verily beleeue that both good and euill Angels were in those sixe dayes created of nothing all good at the first but changeable Spirituall substances of singular wisedome power nimblenesse Gen. 2. â—1 Col. 1.16 Psa 103.20 but the very day and time exactly of their creation I know not neither is it reuealed Q. What are the good Angels Ans They are all ministring Spirits sent forth to minister for their sakes which are heires to saluation Heb. 1.14 Q. What are the euill Angels Ans They are spirituall substances which being created good in the beginning stood not in the truth Iohn 8.44 Iude 6. but of their own will fell from their happinesse These wee call Diuels but of the number of them that fell and their sinne what certainly it was and of the exact time of their fall I professe ignorance Expl. The Angels are the most noble of all the creatures of whom many things are curiously enquired of their degrées language knowledge power number c. But this shall suffice that we know they were created of singular power knowledge and wisedome yet finite neither knowing all things no not the heart of man neither able to doe all things for these are proper to God We may confesse order amongst them but it were rashnesse to take vpon vs to declare it This is certaine they which abide in their goodnesse haue it from the grace of their Creator néeding Christ as a Mediator to conserue them in their happinesse though not to redéeme them Also we are not to be ignorant that though God néedeth not their ministery yet it pleaseth him to imploy them for the punishment of sinners chiefly for the good of his children And yet not so that euery one hath assigned him at his birth one good and an other euill Angell as some haue without warrant affirmed And as for euill Angels besides that which hath béen spoken we are to remember that they are in regard of their substances the creatures of God of whom we may acknowledge one chiefe because the Scripture speaketh of the Prince of Diuels and of the Diuell and his Angels That they are of wonderfull knowledge and power though limited And that they are of excéeding malice toward Christ his Gospell Iob 1.12 Math. 8.31 and his Church as euery where is manifest in the word and by daily experience Vse 1. Not to inuocate or worship good Angels for they are creatures Iudg. 13.16 Math. 4.10 Col. 2.18 Reu. 19.10 22.9 yet we deny not but they ought to be honoured by thinking reuerently and rightly of them by louing them initating them praising God for honoring vs sinfull men with the guard attendance and ministry of his holy Angels Vse 2.
That we walke soberly and in the feare of God because of the Angels who as they note our behauiour Luk. 15.10 so they reiuice at the conuersion of sinners Vse 3. For euill Angels remember first to hate all sinne in asmuch as the Diuell is an accuser of vs 2 Pet. 2.4.9 2. and a deadly enemy of our saluation séeking as a roaring Lyon to deuoure vs endeauouring by all meanes as Cyprian saith being lost himselfe to make others the children of perdition to put on the whole Armour of God and to resist him and to kéep watch ward against so subtill malitious watchfull powerfull and vnwearied enemy and this with so much the more assurance because the whole power of darkenesse is ouercome and vanquished by our Lord Iesus Christ to whom be praise for euer Amen Quest Well you say the world was created in sixe daies with all that therein is What did God create the first day Ans In the first day were created the Earth Waters and the Light Explic. Genes 1.2 3 4 5. These thrée God created the first day and that by his word not a word spoken or sounding but by his commaundement or by his essentiall word The Earth was without forme and void that is not as it is now dry solide appearing fruitfull distinguished by hills vallies riuers c. The absence of these is vnderstoode by those words without forme and void Yea it had not the name of Earth for that name it had the third day here so called by anticipation It was not onely empty and void but drowned as it were in a most déepe gulfe of waters and swimming in the same being like vnto a slimy or muddie substance not appearing vntill by the power of God it was compacted into a solide masse and drawne out of the depth and receiued the forme of the earth which was the third day And darkenesse was vpon the face of the déepe Then God said Let there be Light and it was so c. This darknesse vnderstand not a substance created of God but a priuatiue quality of the rude masse of earth and water commingled that is a defect of light or rather a méere negation and nothing And whereas the Scripture saith that God creates darkenesse it is to be vnderstood by accident because he takes away the light Esay 42.16 and 45.7 This darkenesse was vpon the face of that watry and muddy body and beganne with the same The light spoken of I thinke to be meant not a thing altogether immateriall or subsisting without a subiect but a lightsome quality sparsed ouer the face of the déepe whereby it was so illustrated that it wholy might be discerned The time of this first darkenesse and the first continuance of the light following made the first naturall day The darkenesse being called Night and the Light Day which Light went and returned by the wonderfull appointment of God till the fourth day when the order of day and night was to be disposed by the Sunne Vse 1. First here as in all other workes of the Creation to note it once for all the wonderfull power wisedome and goodnesse of God is to be magnified that of nothing hath made al these things Vse 2. Here consider that of Saint Paul 2. Cor. 4.6 God that commaunded the light to shine out of darkenesse hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ Whereby we may note that the worke of Grace in our hearts whereby we know and behold God in the amiable face of Iesus Christ is a worke equall to the first creation of light and that as the earth was without forme and voyd partely in respect of the want of light So a conscience wanting the light of Grace and the illumination of the spirit is most miserable and wretched And as the light is pretious it is comfortable to the eies to behold the Sunne Eccl. 11.7 So the comfort of comforts is this when the conscience séeeth and by faith discerneth the countenance of God appeased and fauourable in Iesus Christ Quest What did God create the second day Ans I beleeue that on the second day God made the Heauens and diuided the waters which were vnder the firmament from the waters which are aboue the firmament Gen. 1.6.7.8 Expli God not of water but of nothing made the heauens with their motion together with that wonderful space from the fact of the earth to the vtmost Heavens called a spreading ouer Esay 40.22 42.5 Psal 104.2 called also the Firmament not as though it were hard or solide but being of a most pure matter because of the constant and enduring firmenesse of it by the which it is not worne through the continuall motion but remaineth such as it was framed of God in the beginning Which Heauens are by Philosophers curiously distinguished In Scripture we reade of thrée heauens The lowest which is the ayre The second which are the Celestiall Orbs or the Aspectable Heauens The third the Heauen of the blessed the Heauen of heauens Paradise into the which Paul was rapt and Christ ascended The House and Throne of God his seate and habitation not that God dwelleth there and is contained therein as in a house but because he ineffably shineth there in maiesty and glory and communicates himselfe to the blessed Angels and men Vnderstand then that these highest heauens are called the seate of God by the manifesting of his glorie of Angels and men by the comprehension of their natures The waters aboue the firmament are the cloudes ouer our heads in the middle Region of the Ayre which God diuided from the waters which couered the face of the earth that it might be a preparation for the Appearance of the Earth the third day God diuided these waters not by their Centre as if one diuide an Apple into two equal parts but in the middest or betwéene the middest of the waters orbicularly or round about the whole compasse of the same as in a ball of foure couers if one should take the two outmost round about and stretching them to a larger concauity and hollownesse should so diuide them So God did diuide or make thinne and spread abroad the outmost halfe of the waters that part of them should be aboue the firmament that is not aboue all the heauens but aboue that part of it which is from the face of the earth and sea vnto the cloudes which is called Heauen Verse 20. Vse Let all the Inhabitants of the Earth serue God and feare before him who is able euery moment to let fall the clouds vpon vs to drowne the world For if these waters which hang ouer our heads were not by the mighty commandement of God holden vp surely bound in the clouds they must néedes drowne vp all as in Noahs floud which cloudes he causeth at his pleasure to powre forth water eyther for
comfort and saluation 1. Ioh. 2.23 as it is said He which denieth the Sonne hath not the Father And He that honoureth not the Son Iohn 5.28 the same honoreth not the Father which hath sent him And No man can say that Iesus is the Lord 1. Cor. 12.3 but by the Holy-ghost Therefore we conclude that the doctrine of the Trinitie ought in some measure to be knowne and beleeued and that such faith is necessary to saluation Q. What is the Father Ans The Father is the first Person in the Trinity 1. Iohn 5.7 that onely true God not begotten nor proceeding 1. Cor. 8.5.6 Iohn 1.14 Mat. 10.20 Rom. 8.11 but being of none and from euerlasting begetting the Sonne and sending forth the Holy-ghost Q. What is the Sonne Ans The Sonne is the second Person in the holy Trinitie 1. Iohn 5.7 Iere. 23.6 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Prou. 8.22 c. Iohn 1.14 Galat. 4.6 Rom. 8.9 1. Pet. 1.1 Iohn 5.7 Acts 5.3 4. 1. Cor. 3.16 Ex. 4.11 12 2. Pet. 1.21 Ioh. 15.26 Ioh. 16.15 Ioh. 17.3 Rom. 16.27 1. Tim. 6.16 that only true God not created but begotten from euerlasting of the Father with the Father sending forth the Holy-Ghost Q. What is the Holy-Ghost Ans The Holy-Ghost is the third Person in the holy Trinity that only true God compared with not made nor created nor begotten but proceeding from the Father and the Sonne compared with Expli The Father is God onely so are the Sonne and Holy-ghost and therefore when you reade in the Scriptures that the Father is the onely true God and onely wise and onely hath Iunnortality and such like remember to vnderstand that it is spoken exclusiuely not in regard of the other Persons but in regard of Idoles and the Creatures The Father is the first person the Sonne the second the Holy-ghost the third not in time and dignity but in order all equall in all attributes and workes though in regard of vs Creation be attributed to the Father Redemption to the Sonne and Sanctification to the Holie-ghost without excluding the other persons for one the same God doth all these things according to a common saying The workes of the Trinitie out of it selfe are vndiuided So these persons are two wayes distinguished first by their common outward operations which with a common efficacie they worke in and toward the creatures sauing alwayes this order of the persons that the Father worketh of himselfe by the Sonne and the Holy-ghost the Sonne and the Holy-ghost not of themselues but by themselues Secondly they are distinguished by personall proprieties and inward actions which they haue towardes themselues The proprietie of the Father to beget and to be of none The propriety of the Sonne to be begotten of the Father The propriety of the Holy-ghost to proceed from the Father and the Son Where we must obserue that wee may not say the Godhead begetteth or is begotten or proceedeth but the person The Sonne and the Holy-ghost being of themselues as they are God of the Father as persons The essence of the Son and Holy-ghost wanting beginning their persons hauing the Father for their beginning from euerlasting For the Essence of the Deitie is to be distinguished from the maner of subsisting in the same If any shall desire to know what is the meaning of the generation of the Sonne and proceeding of the Holy-ghost and how they differ let this suffice to the sober that by generation and proceeding is meant a receiuing of an Essence from another yet with two cautions First that we conceiue no superiority or inferiority betweene that which giueth and that which receiueth Secondly that we thinke of no priority or posteriority in time or dignity betweene that which is begotten and that which proceedeth And for the distinguishing of these I know no other Art but this that the Sonne is begotten and proceeds not and the Holy-ghost proceedes and is not begotten For that which is not written is not to be spoken or thought There is a difference betweene them but I am not able to vnfold it faith Saint Augustine because both the generation of the Sonne and the procession of the Holy-ghost are ineffable And yet the same S. Augustine goeth thus farre saying that that which is begotten proceedeth but that which proceedeth is not begotten The first part of which speach being vnderstood of the inward workes as they are called of the Deity I dare not auow because these are speciall proprieties of persons admitting no such communication To conclude this whole point let vs heare Nazianzene who being pressed of one to shew the difference betweene proceeding and being begotten Doe thou tel me saith Nazianzene what is Generation and I will tell thee what is Procession that we may both runne madde in searching into the vnreuealed secrets of God Vse Wouldst thou vnderstand these high and reuerend Misteries Repent then of thy sinnes Wisd 1.4 For such wisedome entreth not into a defiled soule and sinne blindeth the eyes of the Seer Iohn 9.39 Ioh. 12.40 Straggle not out of the bounds of the Word for that is giuen to be thy Rule Galat. 6.16 Desire not to know that which is not reuealed neither be inquisitiue after such things Acts 1.7 for that is dangerous vanity and pride Bring to the study of this Mystery and humble and a teachable minde Psal 25.9 for such shall vnderstand the secrets of God Captiuate thy reason 2. Cor. 10.5 and aduance thy Faith for héere Reason is dazeled with the brightnesse which Faith apprehends Hebt 11.3 Vse frequent and feruent prayer for prayer is the key of heauen and such receiue the Spirit which teacheth Luke 11.13 and leadeth vnto all truth Iohn 16.13 Obserue these things and thou shalt vnderstand and finde the knowledge of God Prou. 2.5 The Lord giue vs vnderstanding in all things which it is our duety to know and without the knowledge whereof wee cannot be saued Amen Thus much of the Relations of Persons where of the doctrine of the Trinity now follows the consideration of the Actions ascribed to God and first of generall Creation and Prouidence Quest What is Creation Ans Creation is a worke proper onely to God Gen. 1. Iob. 9.8 Psa 146.6 Mat. 2.10 1. Cor. 8.6 1. Cor. 8.6 Heb. 1.2 Iohn 1.3 Col. 1.16 Heb. 1.2 Gen. 1.2 Psal 33.6 Ps 104.30 Gen. 1.1 Gen. 1. Ex. 20.11 Prou. 8.24 Rom. 4.17 Heb. 11.3 Gen. 2.1 Ex. 20.11 Col. 1.16 Pro. 16.4 Ps 8.6.7.8 vndiuidedly common to the Father the Sonne and to the Holy Ghost whereby in the beginning and in the space of sixe daies God made of nothing the heauens and earth and all the Host of them visible and inuisible to the glory of his Name and the vse of Man Explication The worke of Creation is common to the thrée Persons as is proued though ascribed to the Father in our
punishment or mercy Iob 36.31 and 37.13 either to iudge the people or to giue meat aboundantly as Elihu saith Quest What did God create the third day Ans The third day God gathered the waters vnder the firmament into one place which hee called Sea and made the Earth to appeare and dried the same Gene. 1.9 10 11 12 13 and made all kindes of hearbs and trees vpon the face of the Earth Expli God purposing to create many beasts and man also now maketh ready the place where they must be by commannding the waters which still couered the face of the Earth to gather together into one place Psal 33.7 dilating the poares and pass ages of the earth to receiue the same that the Earth might be vncouered and appeare and together with the sea make one round body Also in this commaundement is to be vnderstood the continuall abiding of the Sea in the place it is with the ebbing and flowing and motions of the same Whereas therefore the Philosophers ascribe the motion of the Sea to the motion of the Heauens or to the Influence of the Moone though I deny not but the quantity of the waters mouing may be ruled by these causes yet the motion it selfe is onely from the commandement of God Iob. 38.8.11 Ier. 5.22 Psal 114.9 who caused the waters to ebbe and flow before the Moone was made The waters being thus gathered and the dry land appearing the Lord by his commandement clotheth it with all manner of hearbs flowers trées fruits and séeds not onely to couer the nakednesse of it but also to serue the vse of man and beasts after to be made The Lord commanded the earth to bring forth these hearbs c. out of it selfe not as out of the matter but as out of the originall place of them Now wheras there be only 3 kinds of plants named the Budde the Hearbe the Trée yet vnder these all whatsoeuer are contained Yea it is very agréeable to thinke that the very hurtfull and poysonous hearbes were then created though before the sin of man they were not hurtfull neither should haue béene euen as he created venemous beasts as the serpents which began to be hurtfull onely after the fall Here further we are vnder the commandement of God to vnderstand the continuall fructifying of the Earth by Roote or Séede or otherwise whereby there is a kinde of Immortality of the kindes of all Hearbes Plants and Trées c. Vse 1. Nothing is more fading then flowers and hearbes yet God hath giuen such liuely séedes vnto them that they come vp againe and are conserued in their kinde Hence note euen by the direction of the Holy Ghost first our Mortality who flourish to day and to morrow are in the graue Secondly Esay 40.6 Psal 90.6 Ioh. 12.24 1. Cor. 15.36 the resurrection of our bodies for thus is both the resurrection of Christ and our resurrection shadowed forth While life lasteth be humbled in remembrance of thy mortality when life passeth be comforred in hope of immortality Vse 2. Euery plant brings forth fruit according to his kind Consider this be ashamed faith feare loue obedience patience sobriety c. are the fruits that thou according to thy kinde shouldest bring forth both in regard of thy first and second creation Ephes 2 10 What then is Drunkennesse Vncleannesse Blasphemy Pride Couetousnesse c. what fruits are these Doth the Vine bring forth Thistles No it is not his kinde euen so thou art contrary to kinde when thou sinnest and bringest not forth good fruits Ioh. 15.8 c. Q. What did God create on the fourth day Ans On the fourth day God created of nothing the Sunne the Moone and the Starres appointing them to these ends First to separate the day and the night Secondly Gen. 1.14.15.16.17.18.19 Psal 33.6 to be for signes seasons dayes and yeares Thirdly to enlighten the earth day and night Expl. What Ptolomie and our latter Astronomers and Mathematitians obserue concerning the motions aspects coniunctions oppositions influences bignesse and quantity of the Starres both fixed and wandering is wonderfull as namely that the least fixed starre which are distinguished into sixe magnitudes should be eighteene times bigger then the whole compasse of the earth and sea whose globe is holden to be at the least twenty thousand miles about and onely thrée of the Planets to be lesser which are the Moone Venus and Mercury And of the Sunne which God created to be the Chariot of light one of his most wonderfull workes they write that it is of a most maruellous yea almost incredible bignesse not only in regard of his influences and effect and lights from whom the rest of the Starres receiue their chiefest but also in regard of his quantity and bignesse namely that it is about an hundred three score times bigger then the whole compasse of the earth and sea though to our sence it appeare not so These things the learned know very well Saint Ambrose a very learned Father Li. 4. Hexam cap. 6. by euident reason demonstrateth the generall truth hereof which I thought good to touch briefly that all men vnderstanding of these things might be astonished with admiration of his greatnesse which hath created them But concerning the vses of these beautiful creatures they were ordained First to diuide the day and the night by their rising and setting the Sunne to rule the day the Moone and Starres to gouerne the night Secondly they were ordained for signes I vnderstand not in regard of their scituation as to make the signes in and out of the Zodiaque but in regard of their vse portending and signifying many things by the diuine ordinance which are necessary for the life of man The signification of the starres otherwise called Prognostication by their rising setting c. as by causes or signes are three-fold First Naturall as of the Eclipses of the Sunne Moone Earth-quakes Winde Raine Drought c. Secondly Ciuill as the opportunity of many ciuill actions as of fit time of Nauigation for Mariners plowing and sowing for Husbandmen hiring and letting of ground for housholders c. Thirdly Spirituall Eccles 3. by their naturall and preternaturall affections as of changes in Common-wealths Warres c. which diuers times are by Ecclipses Blazing-starres c. foreshowne Which though they haue for the most part cause in Nature yet by the will and appointment of God doe fore-signifie such things as Fore-runners of the wrath of God as experience hath obserued as the signes in the aire which Iosephus mentioneth immediately foregoing the destruction of Ierusalem and the horible signes foregoing the generall Iudgement We acknowledge that the starres haue great strong influences on the inferiour things not on all but only on such which by the ordinary course of nature moue without deliberation in which number and account are not to be reckoned the mindes and wils of men the
actions proceeding from these beginnings Therefore that part of Astrology concerning the calculations of mens Natiuities and the Iudgement and Diuination of things to come which are contingent as the Nature Qualities Fortune as they call it Successe Marriage Children with their Inclinations kind and time of death of men women we condemne as blasphemous The Lord hauing not ordained the Stars to this vse Deut. 18.10.14 Esay 8.18 Esay 19.3.12 44.25 Ier. 10.2 27.9 29.8 Esa 47.13 as may appeare by diuers Scriptures where such practise is reproued The deuils themselues who passe all men in such knowledge cannot certainely thus foretel muchlesse Astrologers cunning-mē as they are called And so vnderstood the Fathers professed the Imperiall Lawes Astronomy is not nor Mathematicks cōdēned but this curious damnable Astrology The Stars were also ordained for times daies and yéeres that is that by their motion they should bee the measure of time according to whose motions time running should bée reckoned and distinguished into certaine parts That one should bée Time Past another Time Present another time to come one Time a Yeare another a Month another a Wéeke another a Day another an Houre c. Which wee could neither vnderstand nor distinguish without the motion of these Celestiall Bodies whereby as also by the two former vses appeares most singularly the necessity of such Motions but chiefly the wisedome and goodnesse of God who hath not onely giuen to man the knowledge and faculty of numbring but also hath set such markes in the heauens whereby man should measure Time and the continuance of his life and of other things without the which we should be like vnto children which know not their age or like to them which sléep which know not how Time passeth because they number not Lastly they were ordained to giue light to the earth and to the creatures therein without the which they could not diuide the day and the night nor bee for signes and seasons c. Vse 1. Hereby are condemned not only al such which practise Astrology concerning diuining of things to come and telling of things lost as before spoken of but also all such which resort to such for counsell or help as by the Scriptures in the exposition appeareth Vse 2. God appointed the Starres for the diuiding of the day and night and this appointment ceaseth not Hence comfort thy selfe thus If God bee constant and true in this why not then in all his other promises though Reason séeme to sée Sence to féele and the whole world say the contrary as the Lord himselfe testifieth Ier. 31.35.36 Quest What did God create on the fifth day Ans On the fifth day God created all manner of Fishes and all manner of Birds euen all creatures that liue and moue in the Aire and in the Waters and appointed the Fishes to fill the waters and the Birds to multiply themselues on the Earth Gen. 1.20.21.22.23 Expl. God on the fifth day whereas before there was not so much as a Fly created not of water but of nothing the Fishes and Birds of all sorts and kind and also appointed this Order and gaue them this Faculty that they should bring forth their Like for the continuance of their seuerall kinds as wée sée by daily experience but the Fishes in greater aboundance thē the Fowles as the word to the Fishes Fill the water and to the Birds onely Multiply yee doth shew Vse That wée prouoke our selues to obedience by the nature of Birds Ier. 8.7 and by remembring that the Water a bruite creature obeyed the voyce of God how much more should man heare and obey which is endued with Sence and Reason Quest What did God Create on the sixth day Ans On the sixth day God created of Nothing all Cattell and creeping things and the beasts of the earth according to their Kings also hee made man of the dust of the earth Gen. 1.24 to the end Expl. First of the Creation of the beasts of the Earth They are here distinguished into 3. ranks or sorts First Cattell whereby we vnderstand all tame Beasts and Domesticall which are familiar and conuersant with man as Horse Kine Shéep Dogs Cats c. Secondly créeping things whereby are vnderstood those that haue no féete as Serpents or those which haue but very short as Wormes Ants c. Thirdly Beasts whereby are vnderstood all wilde Beasts As Lyons Beares Tigers Wolues Foxes Hares and all such which are of wilde Nature The least of which creatures either Fishes Fowles or Beasts of the earth is so great a worke that all the world is not able to make the like no not a Fly not a Louse Ex. 8.18 Vse 1. If God abase himselfe to make and preserue the smallest liuing creatures much more wil he prouide for them which feare him Mat. 6.26 Vse 2. The Lord made all things good and so approued of them but through the sinne of man many creatures are become hurtfull as Toads Snakes c. As one saith They were created Good Eucherius but to them that are euill they are become a scourge Learne then by the rebellion of the creatures to thee and the danger and feare thou art in by them to bee humbled for thy finne the cause thereof Quest You said that on the sixth day God also created Man What thinke you of Mans Creation Ans I beleeue that on the sixth day God made Man Male and Female according to his Image and Likenesse The Body of the Man of the dust of the earth and his Soule of nothing the Body of the woman of the rib of the Man Gen. 1.26.27 2.7.21.22 and her Soule also of Nothing Expl. It is a great folly and ouersight for a man to take vpon him to know other things and to bee ignorant of himselfe in whose Body and Soule there are such euident marks of Gods wisedome power and goodnesse that euen Heathen Philosophers haue called Man A little World or a Map of the whole world Man consists of a body and a Soule wée will speake first of his Body noting briefly only that which thereof is said in the Text. When God had finished all his other workes then he made Man In whose Creation he saith not as before Let there be Man or Let the earth bring forth Man but as with Counsell Let vs make Man Hereby noting more cléerely the doctrine of the Holy Trinity in mans Creation then in the creation of other things Concerning Mans body wée may consider either the matter or the Figure of it The matter was the dust of the earth other things were made of nothing onely Man and Womans body of matter praeexistent thoough of it selfe hauing no disposition to such an effect as what likenesse hath dust or red earth to the flesh bloud and bones of mans body Now for the Figure of it it is wonderful as Dauid obserueth Ps 139.14.15 God
vs to labour to be entertained into his seruice whose seruants after a little obedience here performed are made Kings and Quéenes in Heauen for euermore Who would not be willing through fire and water and all the miseries of this life to goe to that Heauenly Ierusalem the Citty of Saints to haue eternall fellowship with the Angels Patriarkes Prophets Apostles Martyrs and all our deare friends which haue beléeued yea with Iesus Christ our Princely Redéemer in the glory of the Father If thou hast prophanely said or thought what profite shall I haue if I serue God See here and be ashamed for such as serue God shall partake of the swéetnesse of Abrahams bosome of the delights of Paradise of the melody of their Fathers house of their Maisters Ioy that fulnesse of Ioy of the Riuers of pleasure for euer of an Inheritance that neuer fadeth but is immortal in the Heauens where whatsoeuer we can loue we shall haue and wee shall desire nothing which wee haue not where there is so much happinesse as neither the eye hath séene nor heart can thinke What mayest thou thinke of thy selfe which liuest so as if heauen and the ioyes thereof were not worth the while Doest not thou loue labour for this transitory miserable life Why not then much more for that which is permanent in happinesse vnconceiueable Oh! if thou knewest the good that followeth piety and the terror of that death that followeth sin it would make thée willing to redéeme that life though it were with a thousand yeares torment euen in Hell which now is offered to thée by a short cōtinuance in holy obedience Thou séest the way of life and death There is great difference betwéene Heauen Hell betwéene endlesse ioyes and endlesse torments betwéene the fellowship of Christ his holy Angels and the society of the damned and the Diuels Bée wise and chuse the way of life c. Quest But doe you thinke indeede that there shall be such a day of generall Ludgement which you seeme to speake of Ans Yes I verely beleeue that God hath appoynted a day wherein hee will iudge the world in righteousnesse by the man whom hee hath appoynted that is by Iesus Christ who shall seperate the Elect from the Reprobate Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 Iud. 14.15 adiudging them to eternall life these to eternall death Explic. As the Scriptures doe infallibly teach that there shall be such a day of Iudgement wherein the Church shall be crowned with eternall and full glorie and the Diuels and wicked men sentenced vnto eternall condemnation so also by an inuincible Argument drawne from the Iustice of God the same may be concluded It is iust the the promise of God should be made good to the righteous and his threatning to the vngodly which because it is not here must néedes euen for the iustice and trueth of God be executed in another world Doubtlesse there is a reward laid vp for the righteous Psal 58.11 Doubtlesse there is a GOD which iudgeth the earth The Iudge shall be the whole Trinity in regard of the decrée and authority but Iesus Christ the Mediatour in regard of the visible act promulgation and execution of the Sentence who shall come from heauen in maiesty and great glory attended vpon with innumerable Saints and Angels and in his Humane Nature wherein he suffered performe the same pronouncing the definitiue sentence according to Saint Mathews Gospel Iohn 5.22 27. Mat. 25.34 41. The effect of which two Sentences are euen now to be discerned in the Court of Conscience for the godly doe receiue here absolution and certainety and the wicked haue their mortall sentence euen in their owne breasts but this is secret and the equity of it appeares not Tit. 3.11 and the profane thinke themselues wrongd but then the mouth of all wickednesse shall be stopped and it shal be openly manifested that the Elect are iustly saued and the wicked iustly damned their workes being scanned by the Bookes and their faith and infidelity thereby appearing The persons to be iudged are all mankinde small and great who by the dreadfull sound of a Trumpet Iude 15. 〈◊〉 12 14 Rom 2.16 2 Cor. 5.10 shal be summoned to appeare neyther is it possible not to appeare yea the very Diuels are reserued in cheines vnto the Iudgement of this great Day The matters to be tried are Déedes Words yea Thoughts whatsoouer wée haue done in our bodies good or ill And for a preparation the heauen and earth shall be consumed with fire the heauens passing away as a scrole 2. Pet. 3.7 10. the elements melting with feruent heat th earth burning with the works that are therein whereby is not meant that the substance of the heauen and earth shall be annihilated but only the figure changed and the vanity purged out The comming of the Iudge shall be sodaine The signes of his comming many The particular day and time not knowne nor to be inquired Rom. 8.21 1. Cor. 7.31 1. Thess 5.2 3. Mat. 24.20 Mat 24.36 Acts 1.7 Iohn 6.39 40. But the day wherein this shall be shall be the last day Vse 1. This is a singular comfort to the Elect that there shall be a day wherein they shall haue righteous Iudgement though here they be despised and condemned before men Then also shal appeare to the confusion of the wicked their labour hath not béene in vaine And certainely what can be more comfortable then to be iudged by him who is our Aduocate and hath redéemed vs by his blood Let vs therefore lift vp our heads with trust in him because our redemption draweth neare Let vs loue looke for and haste to his appearing saying and praying with the Church Reu. 22.20 Come Lord Iesus come quickely Vse 2. This is a terrible and blacke day to the wicked who haue not repented for they must appeare before the tribunall seate of Iesus Christ there to answer for all their sinnes euen such which the eie of man could neuer discerne all shall be laied open then and they shall smart for all Knowing the terrour of this day we should be perswaded Surely whome the remembrance of that day of that fire and of that wrath which shall be throwne vpon the wicked will not moue nothing will moue The day of Sodom was a grieuous day but nothing to this day which shall be grieuous to drunkards vsurers whoremongers c. but specially to contemners and enemies of the Gospel 2. Thes 1.8 If thou hast béene such a one how wilt thou indure the countenance of the Iudge which is euen hee whose bloud word sacraments ordinances thou hast despised deriding the professors of his Gospel O let not this day take thée vnawares Preuent the wrath which shall be then reuealed Then it wil be too late to cry for mercy for that is a time of Iudgement Now is the day of Saluation If