remained sure and both had and hath stil this seale The Lord knoweth who are his that is he so kâ—oweth them that he wil certainly preserue them to wit so many as shal truly â—orâ—ake their sinnes according to that which followeth in the same text let euery one that calleth on the name of Christ depart from iniquitie For the proofe of the second part read 2. Pet. 1 5. c. Therefore giue ye euen all diligence thereunto ioyne moreouer vertue with your faith and with faith knowledge and with knowâ—edge temperance patience c. And thus brethreÌ„ saith the Holy Apostle vse diligence to make your calling and election sure for if ye doe these things ye shal neuer fal For by this meanes an entrance shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Notable to this purpose is the profession of the holy Prophet Ps 119 v. 166. and v. 1â—â— Where he ioineth this trust and longing after saluation with delight in obeying the law of God Lord saith he I haue trusted in thy saluation and haue done thy coÌ„mandements And againe I haue longed for thy saluation ô Lord and thy Law is my delight To this purpose also is that of the Apostle Paul Phil. 2.12 My beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make ye an end of your owne saluation with feare and trembling And Rom. 11 20 Thou standest by faith be not high minded but feare c. For the proofe of the third part of the answere read Heb 10 22.23 24 25 Let vs draw neare with a true heart in assurance of faith c. And let vs keepe the pâ—ofession of our hope without wauering for he is faithfull that hath promised And let vs consider one another to prouoke vnto loue and to good works not forsaking the felowship which wee haue among our selues c. Touching the 4. part read 1. Thess 4.1 c. Furthermore we beseech you brethren and exhorte you in the Lorde Iesus that yee increase more and more as yee haue receyued of vs how yee ought to walke and to please God c. And chapt 5.23.24 Nowe the verie God of peace sanctifie you throughout and I praye God that your whole spirit and soule and bodie may be kept blameles vnto the comming of our Lorde Iesus Christ. Faithfull is hee which calleth you who will also doe it Brethren pray for vs. For the proofe of the last branche reade Rom 12.6 All Prophesie must be according to the proportion of faith Reade also Galat 1.8 9. Though that wee or an Angell from heauen preache vnto you otherwise then that which wee haue preached vnto you let him be accursed As we said before so say we now againe c. And againe 2. Thes 1.2.2 We beseech you c. Be ye not sodainly mooued from your minde nor troubled neither by spirit nor by worde nor by letter c. let no man deceiue you by any meanes c. and verses 9.10.11.12 And 1 Iohn 2.21 No lye is of the truth Hetherto of the dueties of the particular comforts Question NOw what is the duety of all the comfortes of faith in our one onely very true God eternall and almightie infinite inuisible c. they being all put as it were together Answere It is our duty both generally in euery particular respect in most solemne reuereÌ„d religious maÌ„ner to magnifie the most glorious reuerend name of the Lord our God ExplicatioÌ„ proofe This is indeede a generall duety as it were belonging both iointly and severally to all the former comforts of faith The practise wherof we may read to our own instruction and for our example and imitation 1. Chro 29.10 c. King Dauid blessed the Lorde before all the congregation And Dauid saide Blessed be thou O Lord God of Israell our father for euer and euer Thine O Lord is greatnes and power and glorie and victorie and praise For all that is in heauen and in earth is thine Thine is the kingdome O Lord thou excellest as head ouer all Both riches and honour come of thee and thou raignest ouer all and in thy hands it is to make great and to giue strength vnto all Now therfore our God wee thanke thee and praise thy glorious name Read also Psal 47. and Ps 72.18.19 Ps 89.52 106.48 Rom. 16.25 27. 1. Tim. 1.17 and ch 6 15 26. and 1. Pet 5.10.11 and in the Epistle of Iude verses 24.25 and Reuel 5.13 Thus therfore according to the holy exhortation Psalm 34.3 Let vs euerie one for our owne parts praise the Lord with the rest of his faithfull seruants and let vs all magnifie his name together Yea let vs to this ende abound in all particular fruites of true thankfulnesse to his most plentifull honour and praise as much as wee may possiblie attaine vnto For assuredlie faith receiuing the manifolde and aboundant comforts of the manifolde and superabounding grace of God it standeth deeply bound to yeeld all the fruits of thankes that may bee neyther can it receiue the grace of our most gracious God in vaine THe last point of our inquirie now onely remaineth concerning this Article of our faith in one onely true God that is touching the danger of noâ— beleeuing in h m Question What is that Answere Such as will not beleeue in him to their comfort neither walke dutifully before him in the obedience of faith as a fruite thereof besides that they shall want that vnspeakeable peace and comfort of conscience which faith yeeldeth the which of it selfe is a heauy punishment they shall finde in the end that both the wisedome and power and iustice of God yea that euen God himselfe and all that he is in his eternall and infinite nature wil be armed against them to their euerlasting and most wofull destruction Beliefe in one 〈◊〉 God three dâ—stinct 〈◊〉 It shall certainly come so to passe indeede The Danger of not beleeuing If yee beleeue not saith the Prophet 〈◊〉 chap â— verse 9. sureâ—y yee shall not be established And further Ier chapt Exâ—â—â—cation 〈…〉 17. â— Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde For hee shal be like the heath in the wildernes c. And yet further Psal 73.27.28 Loe saith the Prophet they that withdrawe themselues from thee shall perish thou destroyest all them that go a whoring from thee And againe Psal 78.21.22 Wrath came vpon Israell because they beleeued not in God and trusted not in his helpe For they perished in the wildernes chiefly because of this their sin Likewise Hebr 10 38 39. They that withdraw themselues from faith doe it to their perdition Finallie Reuelat 21.8 The fearfull and vnbeleeuing shall haue their portion in the lake that burneth with fire brimstone which is the second death
bene in so much as it was couered with most thick darknes in the former part of the first day and yet still remained rude and couered with the deep waters vntill this third day Wherfore as the creation of the visible heauens are noted by the spreading of them out so this clearing and drying of the earth is reckoned for the creating and making of it for the vse of habitation to man to all other earthly creatures though as touching the substance of it it was made and created of nothing before Read Psal 136.6 The Lord hath stretched out the earth vpon the waters or rather as we should read it aboue the waters for his mercie indureth for euer So before in the 24. Psalm verse 2. Gnal bamaijm Hee hath founded it aboue the Seas and established it aboue the floodes For naturally And â—o likewise Pâ—al 57 verse 5. is the same preposition vâ—ed as the first creation sheweth and as hath beene alreadie alledged out of the 104. Psal They would stand aboue the mountaines But at thy rebuke saith the holy Ps they flee at the voyce of thy thunder that is when thou as it were thunderest out thy commandement they hast away And the mountaines ascend and the valleyes â—escend to the place which thou hast established for them Thou hast set them a bounde which they shall not passe they shall not returne to couer the earth And Iob 38.10.11 The Lord himselfe saith that hee hath established his commandement concerning it and hath set barres and doores And said hetherto shalt thou come and no further and here shall the bankes stay thy prowd waues Reade also Ier â— 22 Feare ye not mee saith the Lorde and will ye not be afraied at my presence who haue placed the sand for the bounds of the Sea by a perpetual decree that it cannot passe it and though the waues thereof rage yet they cannot preuaile though they roare yet can they not passe ouer it that is beyond the limit of Gods decree and appointment So that the waters which are naturallie aboue the earth they are by an ouerruling power of God made vnder the earth as Exod 20.4 The waters vnder the earth And for the streatching out as it were of the earth by this remoouing of the water read further Isai 42.5 Where the Lord God by his holie Pâ—ophet describeth himselfe to be that God who beside that he hath created the heauens and spred them abroad hath also stretched forth the earth and the buddes thereof that is all whatsoeuer springeth out of it And againe chap 44.24 The Lord that made all things who alone spred out the heauens and by himselfe likewise stretched out the earth And 2. Pet 3.5 The earth had the beeing of it from the water and in the water by the word of God Wherefore iustly is he celebrated to be the God that made not onely the heauens but also the earth and the Seas Exod 20.11 Acts 4.24 And Psal 95.3.4.5 The Lorde is a great God and a great King aboue all Gods In whose hands are the deepe places of the Earth and the heights of the Mountaines are his To whom the Sea belongeth for hee made it and his hands prepared the drie Lande c. This worke of God is worthily commended by the Lord himselfe to be good and commodious for so it is indeede a very gratious worke a fruite of his mercy which indureth for euer as was alldged before from the 5. verse of the 136. Ps It is also a very mightie work in that the waters are thus against kinde tumbled together as it were on a heape and laid vp in the storehouse of the Lord. Ps 33.7 And all this for our benefit The turning of a little part of the red Sea into drie land for a while is iustlie recorded to be a great work of God and a testimony of his fauour toward his people the children of Israell but it was not so great nor so generall nor so durable a work as this of the first creation was for the constant benefit of the Churche and of all mankinde from the beginning to the end of the world How can we therfore sufficientlie praise God for the earth and our so commodious and kindlie an habitation therein the which as it is in the 16. verse of the 115. Psalme Hee hath giuen to the sonnes of men Let vs therfore more more blesse and praise the name of the Lord who hath made the heauen and the earth the Sea and all that is in them from this time forth and for euermore Amen Consider also the greatnes of this worke wrought in one day by comparing it with the slowe abating of the waters after the drowning of the world Gen ch 8. 1. 2. 3. 4. 5. And furher touching the fruites of the earth the which our good God hath created in so infinite varietie both hearbs plants and all kinde of trees with their seuerall fruits for present vse at the very first beginning and with their seuerall seedes for future propagation and increase O how can we possiblie magnifie the goodnes and bountie of the Lord as wee ought to doe Verilie this one and manifold worke is euery way verie gratious and admirable For as touching the creation of all hearbs plants and trees with their iust stature and ripe fruites and that at one instant or at the most in the space of one dayes groweth wheras naturallie it would as wee haue experience haue required the space of many yeares although all the best helps and furtherances which God hath set in nature bee graunted for the cherishing of trees and manie daies and weekes for the cherishing vp of the least hearbe to the naturall perfection therof O how wonderfull a peece of work is this also And the rather because as yet no raine nor so much as a mist had fallen vpon the earth neither was ther any man to till it as it is expreslie noted Genes chapt 2. verses 5.6 Neither was ther any Sunne or Sun-shine to vegetate and warme them c. Neuertheles in one day and as it were at one instant was the Garden of Eden thaâ— is the most pleasant and excellent garden wherein Adam was placed so soone as hee was created from the verie beginning adorned with all trees and herbs pleasant for sight and wholsome for meat in the which also was the tree of life c as it followeth in the same chapt verses 8.9.10 c with goodly fresh-water springs riuers c. Ps 104.10 and with the siluer vaines of the earth Iob 28.1.2 c. All therfore doth wonderously preach the glorie of God Yea let vs but lay together and consider a few of the least seeds of things if euer wee haue marked them with the interchangeable varietie of them in forme in colour c but specially if we weigh in our mindes the qualities and vertues of them and of the fruites of trees c yea but in one
of it The citie of Ierusalem and the Temple thereof were by Gods speciall ordinance and appointment singularly holy vnto him and of great account euen for his owne name and mercies sake and so were the people also for many ages of ancient time a peculiar people vnto him and chiefly beloued of him And yet all that could not hinder the due course of Gods vengeance after that the bountifulnesse of his mercie and long suffering was most notoriously abused by them It was in vaine for the Disciples to stand vpon the goodlines strength of the building or any such thing to disswade or pitie the destruction thereof So likewise whatsoeuer may bee saide concerning the beautie of the heauens though they bee honoured by the name of his throne the fruitefulnesse of the earth which is called his foote-stoole the stately buildinges that are built vpon it by the ministerie of man the pleasant orchyardes and gardens the rich furniture of houses the beautifull plate and Iewels which are the delights of men all shall bee in vaine and of no force with God to stay that vniuersall iudgement which hee hath for the sinnes of the world when once they shall be full ripe determined to bring vpon it moreouer and beside his particular iudgements wherewith hee will euery day visite the earth in the meane while Wherefore also let nothing be able to hinder our hearts from a dutifull attention toward the doctrine which our Sauiour vouchsafeth to deliuer vnto vs in this behalfe And first concerning the time of this last and greatest iudgement of all other and therewithall concerning the signes of it our Sauiour doth first more generally referre vs to the tribulations before described concerning Ierusalem or rather to the tribulations described before that in the first part of the answere of our Sauiour which as was said treateth of the common troubles both of the world and also of the Church which should not onely goe before the destruction of Ierusalem but also followe after euen to the neare approaching of the last iudgement of our Sauiour And then more particularly according as hee had told his Disciples that beside those before expressed signes they should haue no other speciall signe of the calamitie to come vpon Ierusalem but the compassing of the citie by the Roman Armie so hee doth proportionably tell his Disciples or rather vs by speaking to them seeing vpon vs are come the dayes of the more neare approaching of the ende of the worlde that there shall bee noe other signe more particular then those which hee hath alreadie mentioned vntill hee shall by his very comming declare really and indeede that the ende it selfe is come So that then beside the generall signes going before the ende of the world answerable to those which went before the destruction of Ierusalem wee haue here in the wordes of our present text a description of those signes which shall more immediately goe before the comming of our Sauiour and then of the comming of our Sauiour himselfe at the very ende of the world from whence and whether hee will come together with the manner of his comming and the persons whom hee will iudge who also are described by the effectes which his comming shall haue in their hearts though to a contrarie ende and purpose in diuerse of them as wee shall obserue Let vs therefore weigh these thinges in order And first concerning the time of the last iudgement our Sauiour Christ saith that it shall be immediately after the tribulations before expressed The which wordes wee must either vnderstand of the common troubles generally set downe in the first part of the answere of our Sauiour they being as well forerunners of the end of the world as of the destruction of Ierusalem or else we must vnderstand this word immediately to be spoken not so much in respect of our computation of time as in regard of the estimation of God with whom a thousand yeares is but as one day as the Apostle Peter teacheth 2. Ep 3.8 But seeing our Sauiour speaketh familiarly to informe his church rather then to disclose the vnsearchable minde of God therefore we may iustly vnderstand it in the first sense Neuerthelesse this being yeelded there ariseth a further question concerning the darkening of the Sunne whether our Sauiour doth in these wordes speake properly and in the naturall sense or tropologically and in a borrowed phrase or speech To the which we answer that it is true indeede that the Lord by his holy Prophets hath vsed these very same speeches metaphorically to signifie great troubles and publike alterations of states and kingdomes in the world as Ezek 32 7 8. to expresse that great distresse which hee would bring vpon Egypt by the King of Babylon when I shall put thee out I will couer the heauen saith the Lord and make the Starres thereof darke I will couer the Sunne with a cloude and the Moone shall loose her light All the lightes of heauen I make darke for thee and bring darkenes vpon the land saith the Lord God I will also trouble the hearts of many people And Isai 13.9.10 the same borrowed speeches are vsed to describe the fearefull destruction of Babylon by the Medes and Persians Behold the day of the Lord commeth cruel with wrath and fierce anger to lay the land wast and he shal destroy the sinners out of it For the Starres of heauen and the Planets thereof shall not giue their light the Sonne shal be darkened in his going forth the Moone shal not cause her light to shine And thus it is said Amos. 5.18 woe vnto you hee speaketh to the wicked that desire the day of the Lord to wit of his mercy what haue ye to doe with it the day of the Lord that is of his vâ—sitation vpon sinners is darkenes and not light As if a man did floe from a lyon and a beare met him c. And ver 20. shall not the day of the Lord be darkenes and not light euen darkenes and no light in it Likewise Ioel ch 2.2 And in the same ch v. 3â— 31 the same speeches with a further allusion to some former strange works of God are vsed to note the strange effects which shuld follow vpon the first comming of our Sauiour into the world and in the times succeeding by the Preaching of his Gospell I will shewe wonders in the heauens and in the earth saith the Lord blood and fire and pillars of smoke The Sunne shal be turned into darkenes and the Moone into blood before the great and terrible day of the Lord doe come Thus I say these kinde of speeches as we see are vsed to note strange things and alterations metaphorically Read eccles cha 5.16 ch 12.2 And what could more significatly expresse the same Neuertheles this letteth not why we may not vnderstand our Sauiour in these words not onely to vnderstand strange euents by a figuratiue phrase of speech but also the very accomplishment
of Iob. The Psalmist doth also excellently celebrate the praises of the Lord for the same his notable workes Psal 104. And thus we may see the workes of Gods mightie creation euery where testified in the holy Scriptures Neuerthelesse insomuch as it was further truly answered the holy historie of them is first of all most fully and plainely and as we may say originally described in the 2. first chapters of Genesis wee will in this our exercise of gathering the doctrine of the principles of religion fundameÌ„tally inquire of theÌ„ according to the ground direction of those chapters Now therefore that we may proceede in as plaine and familiar a course as we can Let vs make our entrance from the consideration of the meaning of this word to Create Question What haue you learned to be the meaning of it Answere This word to Create signifieth most properly to make a substance or beeing of a thing where there was nothing at all before ExplicatioÌ„ proofe It is very true And thus did the Lord at the beginning create the substance and beeing both of the heauens and also of the earth that is he caused them to be when they were nothing at all before For this is the most proper and originall signification of the word Bara Question But doth the signification of it extend no further then thus Answere Yes and therefore I said as I haue beene further taught that it signifieth not onely to make a substance but also to giue a beeing which is more generall and noteth the qualitie and whole estate and condition of the thing as well as the substance it selfe this being the creation of God as wel as the other ExplicatioÌ„ and proofe You haue learned to answere as the truth it selfe teacheth And therefore doe the best learned vpon diligent obseruation affirme that the word Bara doth not onely signifie producere a non esse ad esse that is to bring forth the beeing of a thing from no being but also that God hath herein wrought as excellently for the manifestation of his diuine wisedome and gracious goodnes as of his almightie power And therefore well saith Iunius a learned Interpreter of Gods word Gen. 1.1 Annot post God created that is Fecit ex nihilo he made of nothing Et quidem potentissimè ac magnificentissimè no lesse stately or gorgeously theÌ„ mightily NaÌ„ haec propria est Hebraei verbi significatio For this saith he is the proper signification of the Hebrew verbe And besides it is easie to obserue that the same verbe is vsed to note wisedome in discerning of a thing vppon mature deliberation or in making of a special choise as 1 Sam 17 8. Choose you a man for you c. And Ezek chap 21 19. Choose thou a place and choose it in the corner of the way of the Citie In the Hebrew distinction of this chapter it is the 24. verse Furthermore as touching the qualitie and excellent estate and condition of a thing whereto the word of Creation extendeth it selfe it is euident in that it is expresly said that the Lord created all things very good And Psal 51.10 King Dauid repenting him of his owne corruption whereby hee had peruerted his owne soule praieth God to create in him a cleane heart Read also Isay 54.16 behold I haue created the smith c. and I haue created the destroyer to destroy And chap. 57.19 I create the fruite of the lippes to be peace c. And 65.17.18 Newe heauens and a new earth and ioy to Gods people And besides all this the word of creation doth not onely signifie the making of the first matter and ground of all thinges called the heauen and the earth but also the first producing and making of all Creatures in their kindes from them or like to them as the Sunne and the Moone and the Starres like to the matter of the heauens in proportion as Adam and other earthly creatures were created from the earth and out of the water Gen. 1 20.21 and ch 3.19 And Eue of the ribbe of Adam For God created them male and female Gen. 1.27 and ch 7.1.2 yea the propagation of all creatures in their kinds it is called a new creation Gen. 6.7 Psals 102.18 and 104.30 and Ezek 28.13 15. Iob 31.15 He that hath mad me in the wombe hath he not made him Hath not he alone facioned vs in the wombe And Ier 1.5 To this purpose it is that to the clearing of the full signification of this word of Creation diuers wordes are somtimes put together And namely these two Iatsar and Gnasa are ioined with Bara the one signifying to doe a thing in a more generall signification the other to make one thing of another giuing it a newe forme and beautie c as the potter doth his pot out of the clay From the which similitude the Lord expresseth the creation of the body of Adam out of the dust of the earth as it were mixed with water and so moulded vp to a lumpe and fashioned to his excellent forme and shape and to that excellent estate and condition wherein God did set it As * The Lord God made maÌ„ of the dâ—st of the ground breathed in his face breath of life and man was a liuing soule The Greeke words answering to these as the learned ob erue are Kâ—â—â—s for creat ng of nothing Poâ—â—sis for making into sâ—me outward â—orme Pâ—â—sis for a through working anâ—â—aâ—â—oâ—ing both within and withâ—ut Iunâ—â—s Annot post Gen 2. verse 7. So that although the soule is signified to be by creation most properly taken yet it is more immediately from God Concerning the similitude of the Potter reade Isaiah chapter 45.9 Woe vnto him that striueth with his Maker the pot shard with the potshardes of the earth that is as well one as other all being fraile and earthly c. In the which Chapter also are the former three wordes noting this more full signification of creation ioined together as we may read them verse 7. I forme the light and create darknes I make peace and create euill I the Lord doe all these things And in the same chap verse 18. Thus saith the Lord that created heauen God himselfe that framed the earth and made it he hath prepared it he created it not in vaine he formed it to be inhabited c. And before this ch 43.7 Euery one saith the Lord shall be called by my name For I created him for my glory formed him and made him Moreouer Gâ—n â— 22 there is yet another word vsed to expresse the manner of the creation of Eue. For the Lord taking a ribbe as it were a rafter or sparre out of the side of Adam is said to haue builte Eue that is to say to haue framed and fashioned her as an excellent building yea with a body of more large capacitie and with move roomes and inclosures as one well saith for the more coÌ„modious
creature at all For by him as the Apostle saith further were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and in him all things consist Explicatiō and proofe This place indeede being as cleare as the former of the Euangelist Iohn it is also more particular and full then that is For in this the Apostle according to the excellent knowledge which was reuealed vnto him he setteth out the most high excellencie of the most glorious Sonne of God our Lord Iesus Christ in that not onely the inferiour creatures were created by him therfore be inferiour to him but also euen those that are most excellent aboue the rest That is not onely were these visible heauens created by him but also the heauens of heauens as King Salomon calleth them 1. Kings 8.27 Euen those which the Apo vnderstādeth by the third heauen whereunto he was taken vp 2. Cor 12.2 Neither was man onely created by him but also euen the Angells themselues how high soeuer aboue men and by what high names or titles soeuer they may be esteemed whether Thrones as it were the Lords chayer of estate or Dominions by whom it pleaseth his diuine maiestie as by his seruants to execute and administer his gouernment ouer the rest of his creatures or Principalities as chief in any special seruice or Powers as being indued with speciall might and strength most effectually to accomplish the seruice appointed to them according to that Psalm 103.20 And all these are infinitely inferiour to the Sonne of God insomuch as they were created by him not as by an instrument but as by their very Lord and souereigne maker Yea so that though the Angelles bee admitted to bee as the Thrones of God yet they may not bee permitted to sit once at the right hand of the Maiestie of GOD as the Sonne of God is yea euen in that nature of man wherein hee abased himselfe for the deliuerance and aduancement of man Thus therefore I say this testimonie of the Apostle Paul doth most fully as well as most clearely lay open vnto vs the most high excellencie and souereigne dignitie of the Sonne of God from the whole worke of creation the which God the Father hath begunne and perfected all together by him together with the holy Ghost the diuine spirit of them both Read also Eph. 3.9 God hath created all things by Iesus Christ BVt now that we may goe yet one step forward though somewhat slowly and at leysure wading as it were in so high a streame wherein without sure footing the tallest wader may easily be ouerthrowne Question Was the heauen and the earth with the Angels and mankinde and all other creatures made at one instant Answere No but the contrarie is most euident and plaine So it is indeed Shewe therefore in what space of time they were created Question What say you to this Answere The heauens and the earth and all creatures therein euen the whole companie of the thousand thousands of Angels in heauen the Sunne and the Moone and all the Starres of heauen and all earthly creatures in their seuerall kinds they were all created within the space of sixe seuerall daies Explication proofe This also is manifest in the. 1. ch Gen and in the beginning of the second chap verse 1.2.3 Where not onely the finishing and perfecting of all the workes of the creation is assured vnto vs but also the seuerall workes of euery day are distinctly described vnto vs for the more certaine credit of the holy storie which God himselfe hath reuealed and caused by his faithfull Prophet Moses to be recorded and deliuered ouer vnto vs. The ground and first matter of all the Angells and soules of mankind excepted as we must confesse was created at once and in the beginning of the first day but the seuerall kinds were not all finished till the sixt day Question But insomuch as God was able to haue made them all together at one instant why did hee continue the worke of creation so many daies Answere Herein it pleased God to tender our weakenesse to the ende that our mindes which are of themselues vaine and flitting being helde in the distinct consideration of the particulars might receiue our more full instruction concerning the mightie power manifold wisedome and bountifull goodnesse of God expressed therein and so also might be prouoked thereby to giue the greater glory and to powre forth the more plentifull praises and thankesgiuing to his most excellent and diuine Maistie for the same Explicatiō proofe These are sufficient reasons thereof and we cannot sufficiently glorifie and praise the Lord our God for the same I meane not onely for the Creation it selfe but also for the excellent order which the Lord hath obserued in the working of it most graciously and wisely for our better instruction and comfort as by the grace of GOD wee will obserue in the particulars as the occasion shall by the goodnesse of GOD bee offered vnto vs in the examination thereof LEt vs therefore come to the workes of the seuerall daies In which of them were the Angelles and the inuisible heauen created and made Is there any certaine ground for this It seemeth that Moses minded to write nothing of their Creation but to hold himselfe within the compas of the visible creatures for the instruction of the more rude and simple Question What should we say to this Answere Although the Prophet Moses doe in the holy historie of the creation set downe nothing expresly concerning the Creation of the Angels neuerthelesse insomuch as in the processe of his writings hee doth afterward make often mention of them as being the most excellent creatures and seruants of God there is no doubt but hee minded to comprehend them within the compasse of the creation of the heauens And that also most likely in the first day with the first of the creatures as being the chiefe of them euen so soone as GOD had prepared a meete place of heauenly habitation for them Explicatiō proofe It is most likely so indeede I meane as touching the point as it were of the time euen with the first of the Creatures in time as they are the first in dignitie But that they were created within the space of the sixe dayes wherein God perfected all his workes of Creation it may iustly bee a matter of faith and out of all question with vs according to that generall testimonie Gene 2.1 Thus the heauens and the earth were finished and all the host of them And againe verse 2. and verse 3. they are said to be all the workes of God which hee had created and made So that it is plaine that the whole worke of creation was a continued worke without any interruption or intermission from the very first point
the Leuiathan that is the great Whale-fishe or Balaena so called in the Hebrew language whom thou hast made to playe therein All these wayte vpon thee Of the stately description of the Whale-fishe read to the glorifying of the name of God how God himselfe hath set it downe in the 40. chapter of the booke of Iob from the 20. verse and in the 41. chapter from the beginning to the ende of the same And as the salte water of the Sea is replenished with an vnknowne varietie as was saide the which the strangenes of some fishes nowe and then taken doth by experience confirme so is the freshe water also in euerie seuerall riuer aswell as in Lakes and Ponds c with such diuers sortes according to the diuersities of Nations and Countries that no one countrie fisher-men can knowe them all These are called creeping things by a generall name as differing from such creatures as haue feete to mooue themselues withall This first parte of Gods creation on this fifte day beeing well considered of vs ought to prouoke vs to blesse and praise our most gratious God so often as wee are partakers of these kindes of his creatures which the Sea and all other waters doe very plentifully yeelde vs for a great part of our food and nourishment And likewise it ought to stirre vs vp to praise the Lorde for that hee did not onelie at the first make them in their full perfection acccording to their kindes to declare his Almightie power but also for that hee doth continue multiplie them by their naturall propagation and increase to this day according to the bountifulnes of his goodnes and mercie The seconde parte of Gods mightie and gratious Creation on this fifte day were the Fowles of the ayre in the like manifold and exceeding great varietie of their kindes aboue all that any man can knowe or heare of from euery parte of the worlde whether wee looke to the wilde fowles or to those that be of the more tame kinde For these therefore are wee likewise and all mankinde to be aboundantly thankfull to the Lord our God as for a great part of our sustenance not onely for necessitie but also for delight And also for that sweete melodie that manie of them make vs by their continuall praâ—sing of the Lorde in their kindes Likewise when wee beholde the beautie of their goodly colours besides their daintinesse for foode c. In which respectes as wee reade in the 104. Psalme verse 12. the â—â—eet singing Psalmist praiseth the Lorde And namelie for this that according to this parte of his creation the fowles of the heauen dwell by the cleare running springes of the valleyes and sing among the branches of the trees where also they make their nests and breede c. If anie shall aske of what matter the Fishes and the Fowles were made Touching the fowles of heauen Moses himselfe telleth vs expreslie that God formed them of the earth Genes 2.19 The Lord God formed of the earth euerie fowle of the heauen The same may wee iustlie holde concerning the creation of the fishes of the Sea of all in other waters Neither doth any thing hinder why we may not conceiue in our mindes that they were made of the watrie slime or mudde of the earth as being more watrie and aierie creatures then the rest These two sorts of creatures were made together in one and the same day because they agree something in more neare proportion of nature the one liuing altogether in the water the other in a great parte vpon the water and all of them delighting greatlie to be by the water And besides the ayre and the water are in themselues of a very neare affinitie or kindred as wee may say Finallie so farre as it might best be so ordered God in his Wisedome making the most heauenlie creatures first to wit the Regions of the heauens themselues and their hostes the Sunne the Moone and the Starres he proceedeth to the making of the aierie and watrie creatures that haue life before hee make h the liuing creatures of the earth LEt this for the present suffice concerning the fifte dayes worke And let vs come to the good and gratious workes of God in the sixte day which answereth to that which wee vsuallie terme by the name of Friday The works of this sixt day the last of the creation were of two sorts The former were all earthly liuing creatures except mankinde The latter and the same also the very last of the creation were mankinde themselues Question First therfore how doth the Prophet Moses reporte the creation of the former sorte of the liuing creatures which are in some speciall respect the most naturall and as it were the domesticall and houshold creatures of the earth Answere This parte of Gods creation is contained in the 24. and 25. verses where Moses writeth thâ—â— 24 Moreouer God said Let the earth bring forth the liuing thing according to the kinde thereof cattell and creeping things And beastes of the earth according to their kindes and it was so 25 For God made the beast of the earth according to his kinde and the catell acding to his kinde and euery creeping thing of the earth according to his kinde and God saw that it was good Explication and proofe In this first parte of the last dayes creation there are three sortes of Gods works rehearsed vnto vs. The first is of those liuing creatures which are called Cattell in the Hebrewe language Behemah a worde which is applied to note those kindes of brute beastes which are commonlie the more tractable and tame among other Of the which it is said in the 4. Commandement Thou and thy cattell shall rest And in the holie Prouerb A righteous man regardeth the life of his beast chapt 12.10 The which word in a little differing forme is by a certaine excellencie of speache vsed to signifie the Elephant or some other creature of speciall bignesse and stature among earthly creatures such as the Whale is among the watrie ones as wee reade Iob chapt 40. verse 10. behold nowe Bebemoth saith the Lorde to Iob whom I made with thee which eateth grasse as an Oxe Beholde now his strength is in his loynes c. Where followeth likewise a statelie discription of him as afterwardes another of the Whale-fishe c. But not onely the greater were created as on this day but the lesser also yea euen the least of all from the Elephant to the Ante as a man may say The second sort of the liuing creatures created in this first part of the creation of the sixt day were all creeping things that is such as vpon the land do mooue without the naturall help of feete gliding as it were vpon the ground with their bodies lying along vpon the same Of the which are those that are called more properlie by the name of Serpents in the Latine tongue by reason of their creeping and also all kindes
of other such like wormes Concerning the least and vilest and euen the most hurtfull among them as they be nowe it is specially to be obserued that they were all good by creation according to that honourable testimonie which the Lorde our God giueth of them Neuertheles such things as come of putrefaction as maggates c. though they be the creatures of God yet they come into the worlde through sinne as punishments thereof and are not of naturall and kindely creation They are created for punishment as a fruite of mans sinne and corruption and not for comfort or reliefe as any fruite of Gods mercie as all things were before the fall The third sorte of liuing creatures such as liue vpon the earth and are the last sorte of the first parte of the creation of the sixte daye they were those that are called the beasts of the earth according to their kindes Whereby is meant all kinde of Beasts which are more wilde and sauadge then the other be Such as are Lions Beares Wolues c the rauenous hurtfulnes wherof specially against mankinde whom God made their ruler it came in with mans own sin against God wherby he hath bene most hurtfull to himselfe as wee shall haue further occasion to obserue afterward For by creation they were all good and easilie subiect to the gouernment of man according to the appointment of God himselfe as it followeth concerning the second parte of the creation of this sixte dayes worke the Historicall reporte wherof wee are now to consider of Question WHich are the wordes of the Prophet Moses wherein hee reporteth the same They are these which followe as they are written in the first Chapter of Genesis Answere from the 26. verse to the end of the Chapter 26 Furthermore saith Moses God said Let vs make man in our image according to our likenes and let them rule ouer the fishe of the Sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth 27 Thus God created the man in his image euen in the image of God created hee him male and female created hee them 28 Moreouer God blessed them and God said to them Bring forth fruite and multiplie fill the earth and subdue it and rule ouer the fish of the Sea and ouer the sowle of the heauen and ouer euery beast that mooueth vpon the earth 29 God saide also beholde I haue giuen vnto you euerie hearbe bearing seede which is vppon all the earth and euery tree wherein there is the fruite of a tree bearing seede they shall be to you for foode 3â— Likewise to euery beast of the earth and to euery fowle of the heauen and to euerie thing that mooueth vppon the earth in the which is a liuing soule I haue giuen euery greene hearb for foode and it was so 31 Then God loâ—ked vppon euerie thing that hee had made and loe all was very good And the euening and the morning were the sixte daye In this latter parte of this last dayes worke of the creation there are sundrie things worthie our speciall obseruation as was somewhat at large declared in the opening of it The same things are nowe to be called againe to our remembrance Question Which are they Answere First the holie Prophet sheweth the manner of the Lordes proceeding to this last parte of his worke in the creation of mankinde to be much differing from the course which hee tooke in the creating of all other his workes before Secondly he describeth the excellencie of the worke it selfe Thirdlie the excellent estate and dignitie wherevnto the Lord aduanced the same his excellent worke Fourthlie the reason is as it were insinuated why the Lord made mankinde after that hee had made all the rest of his creatures Finallie wee haue a generall commendation of all the workes of Gods creation not onely from Moses but euen from the most holie Testimonie also and diuine approbation of Almighty God himselfe These are things worthie our speciall obseruation indeede according as they are contained in our Texte Let vs therefore as briefely as wee can renewe the consideration of them againe Question ANd first concerning the first point What was the differing manner of Gods proceeding to the creation of mankinde otherwise then hee created the rest Answere God doth not heerein forthwith saye Let the earth bring forth mankinde as hee had said before Lâ—ther be a light and so forth in the rest but hee doth as it were take aduise and counsell with himselfe before the action saying Let vs make Man And so forth as â—t followeth in our Texte Question Seeing God is but one onely God why doth hee speake thus Let vs make Man Answere GOD beeing one onely in Nature is neuertheles three distinct Persons the FATHER the SONNE and the HOLY GHOST as was seene at large before who consent all in one in the workes of creation and in all things else as wee haue likewise seene rehearsed Question But why should God who knoweth all his workes and his whole counsell and purpose most perfectlie from all eternitie seeme to enter into any consultation at all about any of his workes Answere The wordes of consultation are figuratiuely applyed to God in waye of a similitude or comparison onely taken from the vse of men who when they goe about anie speciall worke doe first of all enter into earnest deliberation about the same Explication and proofe It is true and wee haue the like kinde of consultation though to a contrarie purpâ—se of a great confusion and destruction As Genes chapt 11.6.7 Beholde saith the Lord the people is one c. Come let vs goe downe and ther confound their language c. And chap 18.20 21. I will goe downe and see whether they haue done altogether according to that crie which is come vnto me and if not that I may knowe c. By thiâ— kinde of speeche therefore the Lord doth most plainely and familiarly giue to vnderstand as was obserued in the second place that he would haue the making of mankinde to be accounted a speciall worke of his creation Question BVt why should this bee so accounted insomuch as Man was made of the earth as well as other earthlie creatures were It is so much the rather to be accounted an excellent worke of God because he made man so excellent a creature of so base and vile a matter Here therefore for the clearing of this point Let vs more particularly call to minde after what sort God created mankind How doth the Prophet Moses report that vnto vs Question Answere God made the bodie of man of the dust of the earth moulding it as it were moyst loame or claie into that outward forme and shape which wee all beare God turning or as we may say transubstantiating it into flesh blood and bone Wherevpon the first man from the Hebrew word Adamah which signifieth a red kinde of
So ganne the second night Thus first daies mightie worke we see How day it selfe was made 5. Yea day and night of better part First day so calde of God Iâ—aâ— 45.7 And though the darkenes was not ill A thing which God had made Yet light by name God called good More ioious farre then shade 6. God said againe let spreading out The waters goe betweene And part lowe deepe from loftie clowdes Whence fall downe shall the raine 7. And euery vpper region So high as may be seene With sundrie loftes which God prepard For all the Hostes of heauen 8. This space so high so wide spread forth And chambred in such sort God called heauen so second day To ende was fully brought 9. In third day cleared was the earth And cleane from waters ridde Both Ilands small and countries great which acepes before had hidde 10. For waters huge at Gods command Did gather to their place So â—uâ—es and dales with champion fieldes Gaue earth a goodly face Gen 2.10 c. and 104 10.11.12 All springs and channells were likewise 11. Disposed on third day 12. Yea trees herbs all good with fruits 13. God made without delay 14. The fourth was spent in making lights Though light was made before It pleased God that Sunne and Moone With Starres of endles skore 15. Should order day night thence forth 16. Yea moneths and yeares define 17. And to all workes wrought vnder heauen 18. Fit seasons to assigne 19. 20. The fift daies worke was water worke 21. In it the seas were storde 22. With fishes great with fishes small 23. All sorts made very good Fift day likewise was aierie worke For fowles therein were made All sorts were made in sky to fly As fish in Seas to wade 24. WheÌ„ sixt day came the Lord did make All creatures earth to fill 25 Beastes wilde and tame with creeping things All good of Gods good will 26. But man was last of all the rest Though chiefe by Gods intent As God himselfe doth plainely shewe That so at first be meant For making man by chiefe aduise Most like vnto himselfe He gaue him rule of all belowe With flore of heauenly wealth H'inricht his soule with gifts diuine In knowledge and in will Not man alone but mans fit helpe Made fit by heauenly skill This is in briefe whole sixe daies worke All wondrous workes of God Thinke on them well yeeld him all praise He made all perfit good God our Lord euen for Iesus Christs sake giue vs all grace so to doe For there is exceeding great cause thereof in respect of God himselfe who is most worthy all honour and glory And it is also very good and comfortable euen to our â—wne soules that we should so doe as we are hereafter in the collection of the duties further to obserue BVt before we come to the duties we are to consider the promise and then also the comforts which belong to that faith or beliefe which wee haue conceâ—ning the almightie creation of God our heauenly Father and the seuerall workes thereof First therefore what say you of the promise Question Iâ—â—â—e e any promise at all concerning the creation the seueral works theroâ— wherevnto our faith should looke for the stay and comfort of it Concerning the creation considered in it selfe from the beginning of it The Promise it cannot be saide that there was any promise made of it For there was no creature to whom the performance of it should be promised And therefore it must needes rest altogether in the hidden secret of Gods owne most fatherly and diuine purpose and counsell Answere But so soone as God had once created all his workes forthwith it pleased him to make knowne to mankinde the last of his creatures that hee had made all his creatures of this visible world for their benefit comfort and seruice vpon condition that they would faithfully serue and honour his diuine Maiestie first in themselues and then in the right vse of the rest of his creatures And this most gracious manifestation of Gods purpose herein was as speedie a promise and assurance as might be that the creation of God and the seuerall workes thereof were at the least in a very great part euen for them and consequently for all the posteritie that should come of them Explication and proofe It is very true For so doe the wordes of God himselfe immediately after the Creation was finished giue plainely to vnderstand Gen 1.26.27.28.29 where wee see both the diuine purpose and also the performance of God in this behalfe Yea Gen chap 2. uerses 19.20 we may perceiue the purpose and will of God to be such so soone as Adam was created euen before woman was yet taken out of his side The same promise of God thus intended and reuealed from the beginning is afterward more plainly repeated and expressed after the deluge or drowning of the world as wee reade Gen 8.21.22 The Lord as the prophet Moses writeth smelled a sauour of rest and the Lord saide in his heart I will henceforth curse the ground no more for mans cause c. Hereafter seede-time and haruest and cold and heate and summer and winter and day and night shall not cease so long as the earth remaineth And yet further chap 9 1.2.3 it followeth thus And God blessed Noah and his Sonnes and saide to them Bring yee forth fruite and multiplie and replenish the earth Also the feare of you and the dread of you shall be vpon euery beast of the earth and vpon euery foule of the heauen vpon all that moueth on the earth and vppon all the fishes of the Sea into your hand are they deliuered Euery thing that moueth and liueth shall bee meate for you as the greene herbe so haue I giuen them all to you And this verily is a very princely and comfortable prerogatiue that God hath giuen man authoritie to kill and destroy those creatures which either proue hurtfull while they liue or may be profitable to them by their death Moreouer Iob chap 5.23 It is affirmed from this promise and charter of the Lord that the stones of the field shall be in league and the beasts of the field at peace c. with the seruants of God Likewise Hosh 2.21.22 thus we read And in that day I will heare saith the Lord I will euen heare the heauens and they shall heare the earth And the earth shall heare the corne and the wine and the oyle c. Neuertheles because these and such like promises doe rather pertaine to the prouidence of God in the gouernment of his creatures then to the creation of them therefore it shall bee sufficient thus farre forth to haue touched this point reseruing the more full handeling thereof till wee come to the promise belonging to the prouidence of God NOw in the next place let vs proceede to the comforts arysing from beliefe in God the Father in respect of his almightie creation
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
of glorie as you haue seene me to haue gone before you What Maister among vs would take it well at his seruants hands if when wee should send him to require some debt that were due vnto vs or vpon anie other lawfull message and seruice if hee should refuse to goe vnlesse hee knewe before what successe hee should haue c Our Sauiour therefore giueth his Disciples to vnderstand that it was their parts laying aside all curious inquisition about such thinges as belonged not vnto them to bende their mindes in hope of the fulfilling of the promise of the Father to be his witnesses and to preach his Gospell in all places whether hee should disperse and send them from Ierusalem into all parts of the world both farre and neere For so our Sauiour saith Ye shall be witnesses vnto mee both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth And this they must doe whatsoeuer entertainment they finde whether good or bad in all places whether so euer hee should send them Thus our Sauiour most wiselie draweth the mindes of his Disciples from their vaine speculations to minde those thinges which GOD would haue them minde And thus also wee may see to our owne notable instruction euen from this most wise and gratious instruction of our Sauiour if wee haue anie grace to see that howsoeuer our mindes would gladly bee wandering and gadding after our owne vaine imaginations yet it is necessarie for vs that wee should be earnestly rebuked and called home from such conceites to the word of God and to the care of the duties which he requireth at our hands Yea we may see it is most profitable that the same word of God I meane the same instructions of the word should be often inculcated vnto vs to the end all other strange conceites though neuer so pleasing might be vtterlie chased away The last speech of our Sauiour as was answered was his wordes vttered in blessing of his Apostles For when it is saide that hee lifted vp his hands and blessed them wee must not thinke that it was a dumbe blessing in gesture or in signe and ceremonie onely but with word of mouth also And this as was also answered before was that holie farewell which our Sauiour gaue to his Apostles when hee left them and ascended vp into heauen For the better vnderstanding of which his farewell wee may not vnprofitably call to minde that the word of blessing is taken sundrie waies in the holy Scriptures according vnto the sundrie kindes of persons who are saide either to blesse or to be blessed For not onely is God saide to blesse men but men also are saide to blesse God and one man to blesse and to bee blessed of another Superiours are saide to blesse inferiours and inferiours their Superiours and more vsually one familiar friend and neighbour another but not in the same sense or manner as wee will now briefly consider When one familiar friend and neighbour is saide to blesse an other in an vsuall and as wee may say a salutatorie or a greeting manner ac-according to that Gen 24 31. Come in thou blessed of the Lord And Ruth 2.4 Boaz saith to his Reapers The Lord be with you and they saide to him the Lord blesse thee Reade also Psalm 129.8 In such vse of this word To blesse is no more then a mutuall testimonie of loue by wishing well one to an other When inferiours are saide to blesse superiours whether it be that children are saide to blesse their naturall parents or subiects their ciuill Prince and Magistrate or people their spirituall Pastors and Teachers the word blessing is to bee vnderstood as noting a more dutifull affection in wishing and praying all good vnto them with an honourable and thankefull regard of those speciall blessings which God hath and doth vouchsafe vnto vs by them as by his blessed instruments appointed thereunto Thus the people blessed King Salomon as a figure of Christ their King 1. King 8.66 according also to that Psam 20 1 2 3 4 5. and Psalm 21 6. Thou hast set him as blessing for euer And Psalm 72 17. where likewise there is a propheticall reference to our Sauiour Christ All Nations shall blesse him and be blessed in him And thus congregations may and ought to blesse their Pastors and Teachers and children their parents that is to say they both may and also ought to pray for them that God would blesse and prosper them according to that Colos 4.3 Praying also for vs c. And 2. Thes 3 1 2. and Heb 13.18 And in this respect doth Dauid as one succoured against temptations by Abigaill though a woman as a prophetisse of God sent vnto him blesse her and God for her and her counsell most hartily 1. Sam 25. 32.33 But when Superiours doe blesse their inferious whether Princes or naturall Parents when as they doe it in faith or by propheticall instinct they doe not onely pray for blessing but also pronounce and assure blessing from God to such both children and subiects as shall walke in the waies of God and beleeue the promises which hee hath made according to that Ephesians chapter 6. verse 2. And thus Isaak blessed his sonne Iaakob Genesis chapter 27. verses 25 26 27 28 29. and verses 33 34 35. And thus Iaakob blessed the two sonnes of Ioseph Manasset and Ephraim chap. 48. verses 8 9 c. 20 21 22. And all his owne sonnes the principall Fathers of the twelue Tribes chapter 49.1 c. verse 28. And Moses Deuteronomy chapter 33.1 c. And King Salomon his subiects 1. Kings 8.14 And King Hezekiah 31.8 The same is to be said concerning Ministers of the word in the ordinary course of their ministerie According to that Numbers chapter 6. verses 22 23 c. Thus shall yee blesse the children of Israel and say vnto them The Lord blesse thee c. And Deuteronomy 10. v. 8. The Lord seperated them to blesse in his name And 2. Chronicles chapter 30. verse 27. The Priestes and the Leuites arose and blessed the people c. And Psalme 118.26 Blessed be hee that commeth in the name of the Lord wee haue blessed you out of the house of the Lord. Reade also Psal 128. Neither is there any doubt but the blessing of the ministers of the Gospel is as effectuall as euer was the blessing of the ministers of the Law according to that promise of our Sauiour Matth. 16.19 and chap. 18.18 and Iohn 20.23 Reade also Cor. 1. chap. 16.23 24. and Epistle 2. chap. 13. verse 13. yea so that this grace was not committed to the Apostles that it should die with them but that they should be the Ministers of Christ to deriue it to the Church of God in the successiue hand of all faithfull Ministers of the Gospel to the end of the world And therefore all ought in speciall manner to regard the blessings of the Ministers of the word
a sleepe in Christ are perished The Apostle speaketh in way of supposition but in truth it is not so seeing it is most certaine as hee declareth that our Sauiour is risen againe And therefore there is not onely an assured ground of the resurrection of the body heereafter but also of the present felicitie of the Saints departed euen from the very time of their bodily death Neuerthelesse to them which doe not beleeue that our Sauiour is risen it is all one as if hee were not risen at all saue that they must one day yea doe alreadie begin to feele the punishment of their infidelitie concerning this article as one the chiefe among the rest VVofull therefore is the state of the vnbeleeuing Iewes to this day whosoeuer of them imbrace the wicked fable of their vnbeleeuing and blasphemous auncestors Beliefe in God the Son who ascended vp into heauen of whom wee reade Matthew The ground of the article 28.12.13.14.15 who as much as lay in them smothered the light of his resurrection and led many into this damnable heresie of denying the same Miserable also was the condition of Hymeneus and Philetus of whom wee reade 2. Timothy 2.17.18 who like enough from this euill ground of doubting of the resurrection of our Sauiour or at the least not considering the right vse and end of his resurrection denied the resurrection to come saying that it is past already Likewise miserable were the Corinthian heretikes who denied that our Sauiour rose againe they imbracing as it is very like that wicked and blasphemous fable of the Iewes Onely Cerinthus acknowledgeth this Epiph. lib. 1. Tom. 2. cap. 28. more then those Iewes that our Sauiour shall rise againe at the last day and so addeth one grosse error to another Moreouer the fable of the Gnostici is to be condemned of vs in that they would haue vs beleeue that our Sauiour was not onely by the space of forty dayes after his resurrection heere on earth but euen whole 18. moneths that is a yeere and halfe which must needes falsifie the holy storie touching the time of the ascension of our Sauiour and also of the sending of the holie Ghost vpon the Apostles and of the beginning of their preaching and therfore is in no wise to be indured of vs but earnestly reiected as a most erroneous computation But what shal we say of the family of H.N. their most false Prophet H N. himselfe all their diuelish leaders and guides most hereticall aboue all other who in the light of the Gospell and after the most lightsome discouerie of all former heresies do yet renue the same againe and that also in the most fantasticall and absurd course that may be peruerting all things according to their feeble and braine-sicke allegories both conception birth life sufferings and resurrection of our Sauiour Christ as if there were no historicall truth at all to be greatly regarded in any of these excellent articles of our Christian faith But blessed be the Lord our GOD and our Lord Iesus Christ to be blessed for euer who by his faithfull seruant and true Minister of his Gospell M. Knewstub hath so vnmasked and confuted this notorious and monstrous heretike H. N. that none can be deceiued by his delusions henceforth but they that are willing to be seduced For whose blessed labours as wee haue great cause to blesse and praise God in Christ Iesus so let vs intreate the same our God and most gratious and heauenly Father that by his and all other good meanes and helpes both of writing and preaching the which hee of his infinite mercie hath vouchsafed vs euery one of vs that are the Schollers of our Sauiour Christ may learne to be sound in the faith and so continue to the end to the glory of the same our good God and of our Sauiour Iesus Christ and to our owne euerlasting saluation through the grace of the holy Ghost guiding and confirming vs all in the whole truth of the Gospell Amen Thus much concerning the first degree of the exaltation of our Sauiour Christ Beliefe in God the Sonne who ascended vp into Heauen Question NOw let vs proceede to the next degree Which is that How followeth it in the articles of our beliefe Answer Question He ascended vp into heauen What ground of holy Scripture haue you for the ground and warrant of this article Answer The Euangelist Marke recordeth it briefly in these words chap. 10 ver 19. So after the Lord had spoken vnto them he was receiued into heauen The Euangelist Luke is somewhat more large chapter 24.51.52.53 after this manner 51. And it came to passe saith he that as he blessed them he departed from them that is Luke 24. he remoued himselfe some distance from them and was carried vp into heauen 52. And they that is his Apostles worshipped him and returned to Ierusalem with great ioy 53. And they were continually in the Temple praising and landing God Amen But in the first chap. of the Acts the Apostles verses 9.10 11. hee is yet more large then thus saying Acts. 1. 9. And when he had spoken these things while they beheld he was taken vp for a cloud tooke him vp out of their sight 10. And while they looked stedfastly toward heauen as he went behold two men stoode by them in white apparell 11. Who also said Ye men of Galile why stand ye looking vp into heauen This Iesus which is taken vp from ye into heauen shall so come as ye haue seene him goe into heauen In these places we haue in deede the historicall record of this article of our faith Explication as it was fulfilled by our Sauiour in the time and season thereof not onlie according to the former and more ancient prophesies Psal 68.18 compared with Eph. 4.7.8 And Psal 110.1 compared with Matth. 22.41 c. insomuch as the sitting of our Sauiour at the right hand of God there prophesied of includeth the ascension And Dan. 7.13.14 where the ascension and sitting at the right hand of God are ioyntlie fore-told But not onely thus was this fulfilled but also by the more late predictions of our Sauiour himselfe at sundrie times before his death as Iohn 3 12.13 more darkly to Nicodemus And to the Iewes more commonly chap. 6.62 And chap. 7.33.34 And chap. 8.21 And to his Disciples more priuately and apart in most sweete and comfortable manner though for the present they did not so conceiue of his speech chap 14.2.3.4.5 And verse 28.29 And chap 16.4.5 16.17 c. But most plainely to Marie Magdalen after his resurrection chap 20.17.18 Iesus as the Euangelist writeth sayeth vnto her Touch me not for I am not yet ascended to my Father but goe to my bretheren and say vnto them I ascend vnto my Father and your Father and to my God and your God And Marie Magdalen as Saint Iohn writeth further Came and shewed the Disciples that shee had seene
of the things themselues in their proper kinds immediately before his comming to iudgement like as the Sunne was darkened indeede in the time of the crucifying of our Sauiour by the space of three houres And so doth that place in Ioel seeme to giue to vnderstand For it is to be extended not onely to the first comming of our Sauiour but also to his second At which time wee knowe that our Sauiour shall come in flaming fire in deede 2. Thess 1.8 and 2. Pet. 3 verses 10 and 12. That the heauens shall passe away with a noise and be dissolued by fire c. So then the meaning of our Sauiour may well be that beside the great and strange troubles which shall be euen to the end many times falling out so strangely as heauen and earth should goe together as one would say the strange things here mentioned should really and in deede come to passe And so doth S. Luke report this part of the speech of our Sauiour that not only there should be really signes in the Sunne and in the Moone and in the Starres and that the Sea and waters should roare but also that as effects from the same signes present and sodaine before their eyes The hearts of men should faile them for feare For then saith our Sauiour there shall be signes in the Sunne and in the Moone and in the Starres and vpon the earth trouble among the nations with perplexitie not knowing what to doe for want of counsell en aporia the sea and the waters shall roare And mens hearts shall faile them for feare and for looking after those things which shall come on the world for the powers of heauen shall be shaken Luk. chap. 21.25.26 And then as it followeth in the next verse shall they see the Sonne of man come in a cloude with power and great glory The which words reported by S. Luke may well serue to cleare those which are recorded by S. Matthew where our Sauiour saith that then to wit at the end of the world The signe of the Sonne of man shall appeare in heauen so that all the kindreds of the earth shall mourne Yea and that with deepe mourning beating their breasts Copsontas cōcutientur as the Greeke word importeth For it can be no small or base signe that can worke this mighty and rare effect vpon the earth The signe of the Crosse as some would vnderstand these wordes or the representation of those wounds which were made in his flesh vpon the Crosse they being signes of his humiliation and abasement and not of his glory they are not fit to set forth so great a Maiestie as our Sauiour will no doubt come withall as it followeth also in the same text of Matthew thus and they shall see the Sonne of man euen him whom the wicked had before despised come in the cloudes of heauen with power and great glory So then the signe of the Sonne of man seemeth to be nothing else but the euident declaration of his comming in such sort as his diuine Maiestie cannot but be discerned of all to be in the present viewe without any further the least delay The signe therefore of the comming of our Sauiour may not vnfitly be taken for the glorious and aspectable comming it selfe like as in like phrase of speech Circumcision is called the signe of Circumcision because it was appointed of God to be a sensible declaration of his speciall loue and fauour toward his people Or as our Sauiour speaketh of the signe of the Prophet Ionas when he telleth the vnbeleeuing Iewes who despised many signes that they should haue no other signe but the signe of the Prophet Ionas that is to say the accomplishment of that which was in him prefigured concerning his buriall and resurrection As though he should haue saide the thing it selfe accomplished shall be a sufficient and full signe to those that will looke vpon it and obserue it And thus the comming of our Sauiour at the last day Epiphaneia Illustris apparitio is called his euident and bright appearance signified by the Greeke word Epiphancia applied thereunto 2. Thessalonians 2.8 And 1. Timothie 6.14 Likewise 2. Timothie 4 1. and verse 8. And Titus 2.13 In which sense also the comming of our Lord Iesus Christ is saide to be a cleare reuealing of him in his glorie at that day as wee reade Luke 17.30 The Sonne of man shall be then reuealed apocaluptetai And 1. Corinthians 1.7 waiting for the reuelation apocalupsin of our Lord Iesus Christ. And 2. Thessalonians 1.7 When the Lord Iesus shall shewe himselfe from heauen en te apocalupsei tou Curion Iesou Likewise 1. Peter 1.7 And chapter 4.13 Likewise vnder another Greeke word phanerothe Colossians 3. verse 4. When Christ who is our life shall appeare or be made manifest And 1. Pet 5. verse 4. Phanerothentos tou archipoimenos When the chiefe shepheard shall appeare And 1. Iohn 3.2 We knowe that when he shall appeare we shal be like him for we shall see him as he is And thus the signe of the Sonne of man may well be interpreted by that which followeth in our text of the Euangelist where our Sauiour addeth these wordes as an explication of the former All the kindreds of the earth shall see the Sonne of man come in the cloudes of heauen with power and great glorie And he shall send his Angell with the great sound of a trumpet c. Now verily there can be no more meet signes of the appearāce of the glorious Iudge of the world then these wherin we are the rather to rest because we cānot bend our thoughts to finde out anie other but we shal be left at vncertaine cannot but wander without all warrant or ground we know not whither Let vs therfore rest in that which our Sauiour himselfe hath reuealed or els let vs willingly suspend our iudgement till the time be come when the performance it selfe shall declare what other signe it is which he meaneth ANd thus hauing spoken of the time of the cōming of our Lord Iesus Christ to iudgement of the signes thereof both former latter last of all as our Sauiour himselfe hath foretolde and described them it is therewithall euident both from whence and also whither our Sauiour shall come to execute his iudgement to wit from the highest heauen into the inferiour heauen next vnto vs here on earth according to that Act 1.11 Philip 3.20 1. Thes 1.10 and cha 4.16 The Lord himselfe shall descend from heauen with a shoute or as the Greek words En celeusmati signifie with a readie yeelding of all heauenly creatures therevnto as with one entire indeuour and consent and with the voice of the Archangell and with the Trumpet of God And it is also from the same wordes of our Sauiour in the text of the Euangelist Matthew manifest in what manner our Sauiour shall come to execute his last iudgement to wit in a most
loue our Lord Iesus Christ Thus then Saint Iohn pronouncing all the faithfull blessed he hath shewed also wherein they are blessed yea so blessed that they doe know and be ioyously affected with the sweetnesse of the same their blessing The Comforts farre aboue alâ— earthly blessing which they euer tasted of before The solemne manner of the pronouncing of this blessing in that it was deliuered to Iohn from heauen testified by the Spirit and commanded to be written and kept in holy record to the end of the world all maketh this blessing so much the more comfortable to euery one to whom it belongeth that is to euery one that apprehendeth it by faith And that not onely because they know they shall rest from their labours but also for that they shall be therewithall set out of the dangers of all their aduersaries both Satan and his instruments for euer Yea for that they shall inioy there farre more excellent comforts then they shall leaue behinde them here on earth whether wife childe deare friend house and land or any thing else For all these are small in comparison of the presence of our Sauiour Christ and of the most blessed fellowshippe of the Saints in heauen with freedome from all motions of sinne and with sweete liberty to reioyce and praise the Lord continually And so our Sauiour comforteth his Disciples Matth. 19.29 where hee sheweth that euerlasting life weigheth downe all These considerations doe make death also which is in it selfe very greeuous and horrible to be rather welcome then otherwise when once the time appointed is come and that the heart is duly prepared according to that of the Apostle Paul in the 1. chapter to the Philippians verses 21 22 23. For saith he Christ is to me both in life and in death aduantage c. I desire to be loosed aâ—d to be with Christ which is best of all And chap. 2. verses 17 18. Though I be offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with ye all For the same cause also be ye glad and reioyce with me Hence it is that faithfull Christians haue sought out many pleasant similitudes to abate the feare of death yea to helpe to raise vp the heart in a holy triumph against it in that they compare it to a serpent that hath lost both poison and sting or to a serpent that is painted and hanged vp for a signe at the gate of some goodly Inne or to the landing at a hauen after that a man hath for a long time beene dangerously tossed vpon the troublesome sea or to the new casting of a precious vessell to make it more beautifull and glorious then before c. As they haue beene heretofore more fully alledged in the Comforts of faith touching the Fatherly Prouidence of God 1. Booke pages 247 248. And verily the cause why wee haue oftentimes the lesse comfort and holy confidence against death is for that wee haue not so earnestly instructed our soules in the perswasion of this blessed immortality immediately after this life is ended but doe suspend our comfort and put it too farre off when wee will apprehend no comfort till our thoughts come at the resurrection of our bodies I feare mee the Psychopannychie or soule-sleeping after the naturall death deceiueth many that be not professed Anabaptists because they are not in their life time waking enough to meditate of this most sweete and comfortable doctrine of the blessed immortality of the soule immediately after the bodily death But the knowledge of this saith Master Caluin is the cause of that calme and quiet trust which wee repose in God Haec cognitio nostrae tranquillitatis fiduciae causa est And would to God that we could better consider of it For assuredly it is a most inestimable benefit that God hath made our soules such a part of his creation as no earthly wight or cruell Tyrant no nor any power of Hell can destroy it so that it neede be afraide of nothing saue onely to sinne and so to offend the Maiestie of God who made it And yet behold for our comfort in that respect also how inestimable Gods mercie is in that he hath prepared for our soules a most soueraigne remedie in that so soone as they shal truly repent that they haue sinned the blood of our Sauiour Christ is a most blessed counter-poison against all the contagion and perill of it Hitherto therefore of the vse of this Article for Comforts The Duties THe vse for Duties is next Qu. What ought they to be in regard of the comfort of this so great and inestimable a benefit An. As the benefit is greater then we can esteeme and value so the duties which belong vnto it are in due proportion greater then we can performe Expli It is true that you say We cannot performe any duty or duties answerable to the greatnesse and worthinesse of the benefit Neuerthelesse this must not make vs the more negligent or slacke but we ought rather hereby to prouoke and stirre vp our selues to be more earnest in the performance of the best duties of thankfulnesse to God that we may Question Goe on therefore Which are the duties which we ought to performe with the best indeuour that we can Answer It is our bounden dutie so long as we liue here to indeuour to the vttermost of our power to serue and glorifie God with all the powers of our soules both with our vnderstanding and iudgement and also with our will and affection with all whatsoeuer is within vs which we haue receiued of God It is our dutie likewise to the same end to be alwaies instant with God by prayer that it may please him aboue all things to sanctifie vs in our soules and spirits vnto him We our selues also ought to be very carefull to keepe our soules pure and chaste vnto God lest at any time they should fall away or decline from him Moreouer we are from the assurance of the blessed immortality of our soules to incourage our selues against all the malice and violence of our aduersaries not onely of flesh and blood but also of such as are spirituall Finally we are in all our dangers and at the point of death with good comfort to commend our soules and spirits into the hands of our most gracious and mercifull God Explication proofe These duties doe indeede belong to the Comfort of this Article whereof let vs see some proofe to the stirring vp of our selues to make more conscience in the performance of them And first touching the first branch of the answer Insomuch as it cannot be denied but we stand bound with all holy care to glorifie God with our bodies and with all the members thereof as wee shall haue iust occasion to obserue more purposedly hereafter we must needes acknowledge that much rather ought we to doe it with our soules because from thence flow forth all the actions