A Golden Chain

NO man justly can be offended at this, that I begin to treat of the doctrine of faith without a text; though some be of mind, that in Catechising the minister is to proceed as in the ordinary course of preaching, only by handling a set portion of scripture: & therefore that the handling of the Creed being no scripture, is not convenient. Indeed I grant, that other course to be commendable: yet I doubt not, but in Catechising the minister hath his liberty to follow or not to follow a certain text of scripture, as we do in the usual course of preaching. My reason is taken from the practice of the Primitive Church; whose Catechism (as the author of the Epistle to the Hebrews showeth) was contained in six principles or grounds of religion, which were not taken out of any set text in the Old Testament: but rather was a form of teaching gathered out of the most clear places thereof. Hence I reason thus: That which in this point was the use and manner of the Primitive Church, is lawful to be used of us now: but in the Primitive church it was the manner to catechize without handling any set text of scripture: and therefore the ministers of the Gospel at this time may with like liberty do the same: so be it they do confirm the doctrine which they teach with places of scripture afterward.

Now to come to the Creed, let us begin with the name or title thereof. That which in English we call the Apostles Creed, in other tongues is called Symbolum, that is, a shot or a badge. It is called a shot, because as in a feast or banquet every man payeth his part: which being all gathered, the whole (which we call the shot ) amounteth: and so out of the several writings of the Apostles ariseth this creed or brief confession of faith. It is a badge, because as a soldier in the field by his badge and livery is known of what band he is, and to what captain he doth belong: even so by this belief a Christian man may be distinguished and known from all Jews, Turks, Atheists, and all false professors: and for this cause it is called a badge.

Again it is called the creed of the Apostles, not because they were the pēners of it, conferring to it besides the matter the very style & frame of words as we have thē now set down. Reason. I. there are in this creed certain words & phrases which are not to be found in the writings of the Apostles, and namely these: He descended into hell ; the Catholic Church. The latter whereof no doubt first began to be in use, when after the Apostles days the Church was dispersed into all quarters of the earth. Secondly if both matter and words h • d been from the Apostles, why is not the creed Canonical Scripture, as well as any other of their writings? III. The Apostles had a summary collecollection of the points of Christian religion which they taught, and also delivered to others to teach by; consisting of two heads, faith and love: as may appear by Paul's exhortation to Timothy, wishing him to keep the pattern of wholesome words: which he had heard of him in faith and love, which is in Christ Jesus. Now the Creed consists not of two heads but of one, namely of faith only & not of love also. Wherefore I rather think, that it is called the Apostles Creed because it doth summarily contain the chief and principal points of religion, handled and propounded in the doctrine of the Apostles: and because the points of the Creed are conformable and agreeable to their doctrine and writings.

And thus much of the title. Now let us hear what the creed is: It is a sum of things to be believed concerning God and concerning the Church, gathered forth of the scriptures. For the opening of this description. First I say, it is a sum of things to be believed, or an abridgement. It hath been the practice of teachers both in the new and old Testament to abridge and contract summarily the religion of their time. This the Prophets used. For when they had made their sermons to the people they did abridge them and penned thē briefly: setting them in some open place, that all the people might read the same. So the Lord bad Habakkuk to write the vision which he saw, and to make it plain upon tables, that he may run that readeth it. And in the new testament the Apostles did abridge those doctrines, which otherwise they did handle at large, • s as may appear in the place of Timothy afore named. Now the reason • hy both in the old and new Testament the doctrine of religion was abridged, is that the understandings of the simple, as also their memories might be hereby helped, and they better enabled to judge of the truth, and to discern the same from falsehood. And for this ende the Apostles Creed being a summary collection of things to be believed, was gathered briefly out of the word of God for the helping of memory and understanding of men. I add that this Creed is concerning God and the Church. For in these two points consisteth the whole sum thereof. Lastly, I say, that it is gathered forth of the scripture, to make a difference between it and and other writings, and to show the authority of it, which I will further declare on this manner.

There be two kind of writings in which the doctrine of the Church is handled, and they are either divine or Ecclesiastical. Divine, are the books of the old and new Testament penned either by Prophets or Apostles. And these are not only the pure word of God, but also the scripture of God: because not only the matter of them but the whole disposition thereof with the style and the phrase was set down by the immediate inspiration of the holy ghost. And the authority of these books is divine, that is, absolute and sovereign, and they are of sufficient credit in and by themselves needing not the testimony of any creature, not subject to the censure either of men or Angels, binding the consciences of all men at all times, and being the only foundation of faith, and the rule and canon of all truth.

Ecclesiastical writings are all other ordinary writings of the Church consenting with Scriptures. These may be called the word or truth of God, so far forth as their matter or substance is consenting with the written word of god: but they cannot be called the scripture of God because the style and phrase of them was set down according to the pleasure of man, and therefore they are in such sort the word of God, as that also they are the word of men. And their authority in defining of truth and falsehood in matters of religion is not sovereign, but subordinate to the former: and it doth not stand in the authority and pleasures of men &councils, but in the consent which they have with the scriptures.

Ecclesiastical writings are either general, particular, or proper. General, are the Creedes and confessions of the Church dispersed over the whole world, and among the rest the Creed of the Apostles, made either by the Apostles themselves, or by their hearers and disciples, apostolical men delivered to the Church, and conveyed from hand to hand to our times. Particular writings are the confessions of particular Churches. Proper writings are the books and confessions of private men. Now between these we must make difference. For the General Creed of the Apostles, (other universal Creeds in this case not excepted) though it be of less authority then scripture; yet hath it more authority then the particular & private writings of Churches and men. For it hath been received and approved by universal consent of the Catholic Church in all ages, and so were never these: in it the meaning and doctrine cannot be changed by the authority of the whole Catholic Church: and if either the order of the doctrine or the words whereby it is expressed, should upon some occasion be changed, a particular Church of any country cannot do it, without Catholic consent of the whole Church: yet particular writings and confessions made by some special Churches may be altered in the words & in the points of doctrine by the same Churches without offense to the Catholic Church. Lastly it is received as a rule of faith among all Churches to try doctrines & interpretations of scriptures by, not because it is a rule of it self, for that the scripture is alone; but because it borroweth his authority frō scripture with which it agreeth. And this honor no other writings of men can have.

Here some may demand the number of Creedes. Ans. I say but one Creed, as there is but one faith: and if it be alleged that we have many Creedes, as besides this of the Apostles, the Nicene Creed and Athanasius Creed, &c. I answer, the several Creedes and confessions of Churches contain not several faiths and religions, but one and the same: and this called the Apostles creed is most ancient, and principal: all the rest are not new Creedes in substance, but in some points penned more largely for the exposition of it, that men might better avoid the heresies of their times.

Further, it may be demanded, in what form this Creed was penned? Ans. In the form of an answer to a question. The reason is this. In the Primitive Church, when any man was turned from Gentilism to the faith of Christ, and was to be baptized, this question was asked him, What believest thou • then he answered according to the form of the Creed, I believe in God, &c. And this manner of questioning was used even from the time of the Apostles. When the Eunuch was converted by Philip, he said, What doth let me to be baptized? Philip said, If thou doest believe with all thine heart, thou mayest. Then he answered, I beleede that Jesus Christ is the son of God. By this it appears, that although all men, for the most part, amongst us can say this Creed, yet not one of a thousand can tell the ancient and first use of it: for commonly at this day of the simpler sort it is said for a prayer, being indeed no prayer: and when it is used so, men make it no better then a charm.

Before we come to handle the particular points of the Creed, it is very requi • ite that we should make an entrance thereto by describing the nature, properties, and kinds of faith, the confession and ground whereof is set forth in the Creed. Faith therefore is a gift of God, whereby we give assent or credence to God's word. For there is a necessary relation between faith and God's word. The common property of faith is noted by the author of the Hebrews, when he saith, Faith is the ground of things hoped for: and, the demonstration of things that are not seen. For all this may be understood, not only of justifying faith, but also of temporary faith, and the faith of miracles. Where faith is said to be a ground, the meaning is, that though there are many things promised by God, which men do not presently enjoy, but only hope for; because as yet they are not: yet faith doth after a sort give subsisting or being unto them. Secondly it is an evidence or demonstration, &c. that is, by believing a man doth make a thing as it were visible, being otherwise invisible and absent.

Faith is of two sorts: either common faith, or the faith of the Elect: as Paul saith, he is an Apostle according to the faith of God's elect: which also is called faith without hypocrisy. The common faith is that, which both elect and reprobate have, and it is threefold. The first is historical faith, which is, when a man doth believe the outward letter and history of the word. It hath two parts; knowledge of God's word, and an assent unto the same knowledge: and it is to be found in the devil and his angels. So Saint James saith, the devils believe and tremble. Some will say, what a faith have they? Ans. Such as thereby they understand both the Law and the Gospel: besides they give assent to it to be true: and they do more yet, in that they tremble and fear. And many a man hath not so much. For amongst us, there is many a one which hath no knowledge of God at all, more th • n he hath learned by the common talk of the world: as namely, that there is a God, and that he is merciful, &c. and yet this man will say, that he believeth with all his heart: but without knowledge it cannot be that any should truly believe, and therefore he deceiu • th himself. Quest. But whence have the devils historical faith? were they illuminated by the light of the spirit? Ans. No: but when the Gospel was preached, they did acknowledge it, and believed it to be true, and that by the virtue of the relics of God's image, which remained in them since their fall. And therefore this their faith doth not arise from any special illumination by his spirit, but they attain to it even by the very light of nature, which was left in them from the beginning.

The second kind of faith is Temporarie faith, so called because it lasteth but for a time and season, and commonly not to the ende of a man's life. This kind of faith is noted unto us in the parable of the seed, that fell in the stony ground. And there be two differences or kinds of this faith. The first kind of temporary faith hath in it three degrees. The first is, to know the Word of God and particularly the Gospel. The second, to give an assent unto it. The third, to profess it, but to go no further: and all this may be done without any love to the word. This faith hath one degree more then historical faith. Examples of it we have in Simon Magus, Acts 8.13. who is said to believe, because he held the doctrine of the Apostle to be true; and withal professed the same: and in the devils also, who in some sort confessed, that Christ was the son of the most highest, and yet looked for no salvation by him, Mark. 5.7. Act. 19.15. And this is the common faith that abounds in this land. Men say they believe as the Prince believeth, and if religion change they will change. For by reason of the authority of princes laws, they are made to learn some little knowledge of the word: they believe it to be good, and they profess it: & thus for the space of thirty or forty years men hear the word preached, and receive the sacraments, being for all this as void of grace as ever they were at the first day: and the reason is, because they do barely profess it, without either liking or love of the same. The second kind of temporary faith hath in it five degrees. For by it first a man knows the word. Secondly he assenteth unto it. Thirdly, he professeth it. Forthly, he rejoiceth inwardly in it. Fifthly, he bringeth forth some kind of fruit: and yet for all this hath no more in him, but a faith that will fail in the ende; because he wanteth the effectual application of the promise of the Gospel, and is without all manner of sound conversion. This faith is like corn in the house top, which groweth for a while, but when heat of summer cometh, it withereth. And this is also set forth unto us in the parable of the seed, which fell in a stony ground, which is hasty in springing up: but because of the stones, which will not suffer it to take deep root, it withereth. And this is a very common faith in the Church of God: by which many rejoice in the preaching of the word, and for a time bring forth some fruits accordingly with show of great forwardness, yet afterward shake off religion and all. But (some will say) how can this be a temporary faith, seeing it hath such fruits? Ans. Such a kind of faith is temporary, because it is grounded on temporary causes which are three. I. A desire to get knowledge of some strange points of religion. For many a man doth labor for the five former degrees of temporary faith, only because he desires to get more knowledge in Scripture, then other men have. The second cause is a desire of praise among men, which is of that force that it will make a man put on a show of all the graces, which God bestoweth upon his own children, though otherwise he want them: and to go very far in religion; which appeareth thus. Some there are which seem very bitterly to weep for the sins of other men, and yet have neither sorrow nor touch of conscience for their own: and the cause hereof is nothing else but pride. For he that sheds tears for another man's sins, should much more weep for his own, if he had grace. Again, a man for his own sins will pray very slackly and dully, when he prayeth privately: and yet when he is in the company of others, he prays very fervently and earnestly. From whence is this difference? surely often it springeth from the pride of heart and from a desire and praise among men. The third cause of temporary faith is profit, commodity, the getting of wealth and riches: which are common occasions to move to choose or refuse religion, as the time serveth: but such kind of believers embrace not the Gospel because it is the Gospel, that is, the glad tidings of salvation; but because it brings wealth, peace, and liberty with it. And these are the three causes of temporary faith.

The third kind of faith is the faith of Miracles: when a man grounding himself on some special promise or revelation from God, doth believe, that some strange and extraordinary thing, which he hath desired or foretold, shall come to pass by the work of God. This must be distinguished from historical and temporary faith. For Simon Magus having both these kinds of faith, wanted this faith of miracles, and therefore would have bought the same of the Apostles for money. Yet we must know that this faith of miracles may be in hypocrites, as it was in Judas, and at the last judgment it shall be found to have been in the wicked and reprobate; which shall say to Christ, Lord, in thy name we have prophesied, and cast out devils, and done many great miracles.

And thus much for the three sorts of common faith: Now we come to the true faith, which is called the Faith of the Elect. It is thus defined: Faith is a supernatural gift of God in the mind, apprehending the saving promise with all the promises that depend on it. First, I say, it is a gift of God, Philip. 1.29. to confute the blind opinion of our people, that think that the faith whereby they are to be saved, is bred and borne with them. I add that this is a gift supernatural; not only because it is above that corrupt nature in which we are borne, but also because it is above that pure nature, in which our first parents were created. For in the state of innocence they wanted this faith, neither had they then any need of faith in the same God as he is Messias: but this faith is a new grace of God added to regeneration after the fall, and first prescribed and taught in the covenant of grace. And by this one thing, faith differeth from the rest of the gifts of God, as the fear of God, the love of God, the love of our brethrē, &c. for these were in man's nature before the fall, and after it, when it pleaseth God to call us, they are but renewed: but justifying faith admits no renewing. For the first ingrafting of it into the heart, in the conversion of a sinner after his fall.

The place and seat of faith (as I think) is the mind of man, not the will: for it stands in a kind of particular knowledge or persuasion, and there is no persuasion but in the mind. Paul saith indeed, that we believe with the heart, Rom. 10. but by the heart he understands the soul without limitation to any part. Some do place faith in the mind, and partly in the will, because it hath two parts; knowledge, and affiance: but it seems not greatly to stand with reason, that one particular and single grace should be seated in diverse parts or faculties of the souls.

The form of faith is, to apprehend the promise, Gal. 3. 14. that we might receive the promise of the spirit through faith: and, John. 1.12. to receive Christ, and to believe, are put one for another; and to believe, is to eat and drink the body and blood of Christ. To apprehend properly, is an action of the hand of man, which lays hold of a thing, and pulls it to himself: and by resemblāce it agrees to faith, which is the hand of the soul, receiving and applying the saving promise.

This apprehension of faith, is not performed by any affection of the will, but by a certain and particular persuasion, whereby a man is resolved that the promise of salvation belongs unto him. Which persuasion is wrought in the mind by the holy Ghost, 1. Cor. 2.12. And by this, the promise which is general is applied particularly to one subject.

By this one action, saving faith differeth from all other kinds of faith. From historical; for it wanteth all apprehension, and standeth only in a general assent. From temporary faith, which though it make a man to profess the Gospel and to rejoice in the same, yet doth it not thoroughly apply Christ with his benefits. For it never brings with it any thorough touch of conscience or lively sense of God's grace in the heart. And the same may be said of the rest.

The principal and main object of this faith is, the saving promise, God so loved the world, that he gave his only begotten son, that whosoever believes in him, shall not perish, but have everlasting life. But some will say, Christ is commonly said to be the object of faith. Ans. In effect it is all one to say the saving promise, and Christ promised, who is the substance of the covenant. Christ then as he is set forth unto us in the word & Sacraments, is the object of faith. And here certain questions offer themselves to be skanned.

The first, What is, that particular thing, which faith apprehendeth? Answ. Faith apprehendeth whole Christ God and man. For his godhead without his manhood, and his manhood without his godhead doth not reconcile us to God. Yet this which I say must be conceived with some distinction according to the difference of his two natures. His godhead is apprehended not in respect of his essence or nature, but in respect of his efficacy manifested in the manhood, whereby the obedience thereof is made meritorious before God: as for his manhood, it is apprehended both in respect of the substance or thing it self, and also in respect of the efficacy and benefits thereof.

The second, In what order faith apprehends Christ? Answ. First of all it apprehends the very body and blood of Christ: and then in the second place the virtue and benefits of his body and blood: as a man that would feel in his body the virtue of meat and drink, must first of all receive the substance thereof.

To go forward. Besides this main promise, which concerns righteousness and life everlasting in Christ, there be other particular promises touching strength in temptations, comfort in afflictions, and such like, which depend on the former: and they also are the object of justifying faith: and with the very same faith we believe them, wherewith we believe our salvation. Thus Abraham by the same faith wherewith he was justified, believed that he should have a son in his old age, Rom. 4.19,22. And Noah by that faith whereby he was made heir of righteousness, believed that he and his family should be preserved in the floode: this conclusion being always laid down, that, To whom God gives Christ, to them also he gives all things needful for this life or the life to come, in and by Christ. And hereupon it comes to pass that in our prayers, besides the desire of things promised, we must bring faith whereby we must be certainly persuaded, that God will grant us such things as he hath promised: and this faith is not a new kind or distinct faith from justifying faith. Thus we see plainly what saving faith is.

Whereas some are of opinion, that faith is an affiance or confidence, that seems to be otherwise: for it is a fruit of faith, and indeed no man can put any confidence in God, till he be first of all persuaded of God's mercy in Christ towards him.

Some again are of mind, that love is the very nature and form of faith: but it is otherwise. For as confidence in God, so also love is an effect which proceedeth from faith. 1. Tim. 1.5. The ende of the law is love from a pure heart and good conscience and faith unfeigned. And in nature they differ greatly. Christ is the fountain of the waters of life. Faith in the heart is as the pipes and leads that receive in, and hold the water: and love in some part is as the cock of the conduit, that lets out the water to every commer. The property of the hand is to hold, and of it self it cannot cut: yet by a knife or other instrument put into the hand, it cuts: the hand of the soul is faith, and his property is to apprehend Christ with all his benefits, and by it self it can do nothing else; yet join love unto it, and by love it will be effectual in all good duties.

Now to proceed further: first we are to consider, how faith is wrought: secondly, what be the differences of it. For the first, faith is wrought in and by the outward ministry of the Gospel, accompanied by the inward operation of the spirit, and that not suddenly, but by certain steps and degrees: as nature frameth the body of the infant in the mothers womb, 1. by making the brain and heart, 2. by making veins, sinews, arteries, bones: 3. by adding flesh to them all. And the whole operation of the spirit stands in two principal actions. First, the enlightening of the mind: the second, the moving of the will. For the first, the holy Ghost enlightens men's minds with a further knowledge of the law then nature can afford; and thereby makes them to see the sins of their hearts and lives with the ouglines thereof, and withal to tremble at the curse of the law. Afterward the same spirit opens the eye to understand and consider seriously of righteousness and life eternal promised in Christ. This done, then comes the second work of the holy ghost, which is the inflaming of the will, that a man having considered his fearful estate by reason of sin, and the benefits of Christ's death, might hunger after Christ; and have a desire not so much to have the punishments of sin taken away, as God's displeasure: and also might enjoy the benefits of Christ. And when he hath stirred up a mā to desire reconciliation with god in Christ, then withal he gives him grace to pray not only for life eternal, but especially for the free remission and pardon of all his sins: and then the Lord's promise is, Knocke and it shall be opened, seek and ye shall find. After which he further sends his spirit into the same heart that desireth reconciliation with God, and remission of sins in Christ; and doth seal up the same in his heart by a lively and plentiful assurance thereof.

The differences & degrees of faith are two: I. a weak faith: II. a strong faith. Concerning the first, this weak faith shows it self by this grace of God, namely an unfeigned desire, not only of salvation (for that the wicked and graceless man may have) but of reconciliation with God in Christ. This is a sure sign of faith in every touched and humbled heart, and it is peculiar to the elect: and they which have this, have in them also the ground and substance of true saving faith: which afterwards in time will grow up to greater strength. Reasons: I. Promise of life everlasting, is made to the desire of reconciliation, Psal. 10.17. Lord, thou hast heard the desire of the poor. Psal. 143. 6. My soul desireth after thee, as the thirsty lande. Psal. 145. 19. He will fulfill the desire of them that fear him. Matth. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. Revelation. 21.6. I will give unto him which is a thirst, of the well of the water of life freely. II. The hungering desire after grace is a sanctified affection: where one affection is sanctified, all are sanctified: where all are sanctified, the whole man is sanctified: and he that is sanctified, is justified and believes. III. God accepts the will and desire to repent and believe, for repenting and believing indeed: wherefore this desire of reconciliation (if it be soundly wrought in the heart) is in acceptation with God as true faith indeed. But carnal men will say, If faith, yea true faith show it self by a desire of reconciliatiō with God in Christ for all our sins, then we are well enough, though we live in our sins: for we have very good desires. I answer, That there be many sundry fleeting motions and desires to do good things which grow to no issue or head, but in time vanish as they come. Now such passions have no soundness in them, and must be distinguished from the desire of reconciliation with God, that comes from a bruised heart • and brings always with it reformation of life: therefore such whatsoever they are that live after the course of this world, and think notwithstanding that they have desires that are good, deceive themselves.

Now faith is said to be weak, when a man either fails in the knowledge of the Gospel; or else having knowledge, is weak in grace to apply unto himself the sweet promises thereof. As for example, we know that the Apostles had all true saving faith (except Judas) and when our Savior Christ asked them, whom they thought that he was; Peter in the person of the rest, answered for them all, and said; Thou art Christ, the Son of the living God: for which our Savior commended him, and in him, them all, saying: Thou art Peter, and upon this rock, (that is, upon Christ, which Peter confessed in the name of them all) will I build my Church. And yet about that time we shall find in the Gospel, that they are called men of little faith. Now they failed in knowledge of the death of Christ, and of his passion, and resurrection; and were carried away with a vain hope of an earthly kingdom. And therefore when our Savior shown them of his going down to Jerusalem and of his sufferings there, Peter a little after his notable confession began to rebuke Christ, and said, Master have pity on thyself, this shall not be unto thee. And until he had appeared to them after his death, they did not distinctly believe his resurrection.

Again, weak faith though it be joined with knowledge, yet it may fail in the applying or in the apprehension & appropriating of Christ's benefits to a man's own self. This is to be seen in ordinary experience. For many a man there is of humble and contrite heart, that serveth God in spirit and truth, yet is not able to say without great doubtings and waverings; I know and am fully assured that my sins are pardoned. Now shall we say, that all such are without faith? God forbid. Nay, we may resolve our selves, that the true child of God may have a hungering desire in his heart after reconciliation with God in Christ for all his sins with care to keep a good conscience, and yet be weak sometime in the apprehension of God's mercy and the assurance of the remission of his own sins.

But if faith fail either in the true knowledge, or in the apprehension of God's mercies, how can a man be saved by it? Ans. We must know that this weak faith will as truly apprehend God's merciful promises for the pardon of sin, as strong faith, though not so soundly. Even as a man with a palsy hand can stretch it out as well to receive a gift at the hand of a king, as he that is more sound, though it be not so firmly and steadfastly. And Christ saith, that he will not break the bruised reed, nor quench the smoking flax.

The Church of Rome bears men in hand, that they are good Catholics, if they believe as the Church believes; though in the mean season they cannot tell what the Church believes. And some Papists commend this faith by the example of an old devout father, who being tempted of the devil, and asked how he believed; answered that he believed as the Church believed: being again asked how the Church believed, he answered, as I believe: whereupon the devil (as they say) was fain to depart. Well, this fond and ridiculous kind of faith we renounce, as being a means to nuzle men in blindness, superstition, and perpetual ignorance: yet withal we do not deny but that there is an implicit or infolded faith; which is, when a man as yet having but some little portion of knowledge in the doctrine of the Gospel, doth truly perform obedience according to the measure thereof; and withal hath care to get more knowledge, and shows good affection to all good means whereby it may be increased. In this respect a certain ruler, who by a miracle wrought upon his child, was moved to acknowledge Christ for the Messias, and further to submit himself to his doctrine, is commended for a believer: and so are in the like case, the Samaritans.

And thus much of weak faith: which must be understood to be in a man not all the days of his life, but while he is a young babe in Christ. For as it is in the state of the body, first we are babes and grow to greater strength as we grow in years; so it is with a Christian man. First he is a babe in Christ, having weak faith, but after grows from grace to grace, till he come to have a strong faith: example where • of we have in Abraham, who was strong and perfect both in knowledge and apprehension. This strong faith is, when a man is endued with the knowledge of the Gospel and grace to apprehend and apply the righteousness of Christ unto himself for the remission of his own sins: so as he can say distinctly of himself and truly, that he is fully resolved in his own conscience, that he is reconciled unto God in Christ for all his sins, and accepted in him to life everlasting. This degree of faith is proper to him that begins to be a tall man and of ripe years in Christ. And it cometh not at the first calling of a man unto grace. And if any shall think that he can have it at the first, he deceiveth himself. For as it is in nature: first we are babes, & then as we increase in years, so we grow in strength: so it is in the life of a Christian; first ordinarily he hath a weak faith, and after grows from grace to grace, till he come to stronger faith: and at the last he be able to say, he is fully assured in his heart and conscience of the pardon of his sins & of reconciliation to God in Christ. And this assurance ariseth from many experiences of God's favor and love in the course of his life by manifold preseruations and other blessings, which being deeply and duly considered bring a man to be fully persuaded, that God is his God, and God the father, his father, and Jesus Christ his redeemer, and the holy Ghost his sanctifier.

Now howsoever this faith be strong, yet is it always imperfect, as also our knowledge is; and shall so long as we live in this world be mingled with contrary unbelief and sundry doubtings more or less. A great part of men amongst us, blinded with gross ignorance, say they have faith, and yet indeed have not. For ask them what faith they have, they will answer, they believe that God is their father, and the Son their redeemer, &c. ask them how long they have had this faith, they will answer, ever since they could remember: ask them whether they ever doubt of God's favor? they will say, they would not once doubt for all the world. But the case of these men is to be pitied: for howsoever they may persuade themselves, yet true it is, that they have no sound faith at all: for even strong faith is assaulted with temptations and doubtings: and God will not have men perfect in this life, that they may always go out of themselves, and depend wholly on the merit of Christ.

And thus much of these two degrees of faith. Now in whom soever it is, whether it be a weak faith, or a strong, it bringeth forth some fruit, as a tree doth in the time of summer. And a special fruit of faith, is this confession of faith, I believe in God, &c. so Paul saith, With the heart a man may believe unto righteousness, and with the mouth man confesseth to salvation. Confession of faith is, when a man in speech and outward profession doth make manifest his faith for these two causes. I. That with his mouth outwardly he may glorify God and do him service both in body and soul. II. That by the confession of his faith, he may sever himself from all false Christians, from Atheists, hypocrites, and all false seducers whatsoever. And as this is the duty of a Christian man, to make profession of his faith; so here in this Creed of the Apostles, we have the right order and form of making confession set down, as we shall see in handling the parts thereof.

The Creed therefore sets down two things concerning faith, namely, the action of faith and his object, which also are the parts of the Creed. The action in these words, I believe: the object in all the words following, in God the Father Almighty, maker, &c. And first let us begin with the action.

I believe in God ] We are taught to say, I believe, not we believe, for two causes. First because (as we touched before) in the Primitive Church this Creed was made to be an answer to a demand or question, which was demanded of every particular man that was baptized: for they asked him thus; What doest thou believe? then he answered, I believe in God the Father, &c. And thus did everyone of years make profession of his faith: and it is likely that Peter alluded hereunto, saying the stipulation or answer of a good conscience maketh request to God. The second cause is, howsoever we are to pray one for another by saying • O our Father, &c. yet when we come to years, we must have a particular faith of our own: no man can be saved by another man's faith, but by his own, as it is said: The just shall live by his faith. But some will say, this is not true, because children must be saved by their parents faith: the answer is this, the faith of the parent doth bring the child to have a title or interest to the Covenant of grace and to all the benefits of Christ: yet doth it not apply the benefits of Christ's death, his obedience, his merits, and righteousness unto the infant: for this the believer doth only unto himself and to no other. Again, some may say, if children do not apprehend Christ's benefits by their parents faith, howe then is Christ's righteousness made theirs and they saved? Answer. By the inward working of the holy Ghost, who is the principal applier of all graces, whereas faith is but the instrument. As for the places of scripture that mention justification and salvation by faith, they are to be restrained to men of years: whereas infants dying in their infancy, and therefore wanting actual faith which none can have without actual knowledge of God's will and word, are no doubt saved by some other special working of God's holy spirit, not known to us.

Furthermore, to believe signifieth two things; to conceive or understand anything, and withal to give assent unto it to be true: and therefore in this place, to believe signifieth to know and acknowledge that all the points of religion which follow, are the truth of God. Here therefore we must remember, that this clause ( I believe ) placed in the beginning of the Creed, must be particularly applied to all and every article following. For so the case stands, that if faith fail in one main point, it faileth a man in all: and therefore faith is said to be wholly copulative. It is not sufficient to hold one article, but he that will hold any of them for his good, must hold them all: and he which holds them all in show of words, if he overturn but one of them indeed, he overturns them all.

Again, to believe is one thing, and to believe in this or that is another thing: and it containeth in it three points or actions of a believer. I. To know a thing: II. To acknowledge the same: III. To put trust and confidence in it. And in this order must these three actions of faith be applied to every article following which concerneth any of the persons in Trinity. And this must be marked as a matter of special moment. For always by adding them to the words following, we do apply the article unto our selves in a very comfortable manner. As I believe in the father, and do believe that he is my father: and therefore I put my whole trust in him, and so of the rest.

Now we come to the object of general faith, which is either God or the Church; in handling of both which, I will observe this order. I. I will speak of the meaning of every article. II. Of the duties which we ought to learn thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifold doubtings that rise in our minds, it may be demanded, whether there be a God? many reasons might be used to resolve those that have scruple of conscience: otherways we are bound to believe that there is a God without all doubting. As for those Atheists which confidently avouch there is no God, by God's law they ought to die the death: nay, the earth is to good for such to dwell on. Malefactours, as thieves and rebels, for their offenses have their reward of death: but the offense of those, which denies that there is a God, is greater: and therefore deserves most cruel death.

The second point followeth, namely what God is? Answer. Moses desiring to see God's face, was not permitted but to see his hinder parts: and therefore no man can be able to describe God by his nature, but by his effects and properties, on this or such like manner: God is an essence spiritual, simple, infinite, most holy. I say first of all, that God is an essence, to show that he is a thing absolutely subsisting in himself, and by himself, not receiving his being from any other. And herein he differeth from all creatures whatsoever, which have subsisting and being from him alone. Again, I say he is an essence spiritual, because he is not any kind of body, neither hath he the partes of the bodies of men or other creatures, but is in nature a spirit invisible, not subject to any of man's senses. I add also, that he is a simple essence, because his nature admits no manner of composition of matter or form or partes. The creatures are compounded of diverse parts, and of variety of nature, but there is no such thing in God: for whatsoever thing he is, he is the same by one and the same singular and indivisible essence. Furthermore he is infinite, and that diverse ways: infinite in time, without any beginning and without end: infinite in place; because he is everywhere and excluded nowhere, within all places, and forth of all places. Lastly he is most holy, that is, of infinite wisdom, mercy, love, goodness, &c. and he alone is rightly termed most holy, because holiness is of the very nature of God himself; whereas among the most excellent creatures, it is otherwise. For the creature it self is one thing, and the holiness of the creature another thing. Thus we see what God is, and to this effect God describes himself to be Jehovah Elohim : & Paul describes him to be a King everlasting, immortal, invisible, & only wise, to whom is due all honor and glory forever.

The third point is, touching the number of God's, namely whether there be more gods then one or no. Ans. There is not, neither can there be anymore God's then one. Which point the Creed avoucheth, in saying, I believe in God, not gods : and yet more plainly the Nicene Creed and the Creed of Athanasius, both of them explaining the words of the Apostles Creed on this manner, I believe in one God. Howesoeuer some in former times have erroneously held, that two gods were the beginning of all things, one of good things, the other of evil things: others, that there was one God in the old testament, another in the new: others again, namely the Valentinians, that there were thirty couple of gods: and the heathen people (as Augustine recordeth) worshipped thirty thousand gods: yet we that are members of God's Church, must hold and believe one God alone, and no more, Deut. 4.39. Understand this day and consider in thine heart, that Jehovah he is God in heaven above and upon the earth beneath: there is none other. Eph. 4.6. One God, one faith, one baptism. If it be alleged that the Scripture mentioneth many gods, because Magistrates are called God's, Moses is called Aaron's god, the devil and all idols are called gods. The answer is this: They are not properly or by nature gods, for in that respect there is only one God: but they are so termed in other respects. Magistrates are gods, because they be Vicegerents placed in the room of the true God, to govern their subjects: Moses is Aaron's god, because he was in the room of God to reveal his will to Aaron: the devil is a god, because the hearts of the wicked would give the honor unto him, which is peculiar to the everliving God: idols are called gods, because they are such in men's conceits and opinions who esteem of them as of gods. Therefore Paul saith, an idol is nothing in the world, that is, nothing in nature subsisting, or nothing in respect of the divinity ascribed unto it.

To proceed forward, to believe in this one God, is in effect thus much: I. To know and acknowledge him as he hath revealed himself in his word: II. To believe him to be my God: III. From mine heart to put all mine affiance in him. To this purpose Christ saith, This is eternal life to know thee the only God, and whom thou hast sent Jesus Christ. Now the knowledge here meant, is not a bare or general knowledge, for that the devils have, but a more special knowledge whereby I know God not only to be God, but also to be my God, and thereupon do put my confidence in him.

And thus much of the meaning of the first words, I believe in God, &c. Now follow the duties which may be gathered hence. First of all, if we are bound to believe in God, then we are also bound to take notice of our natural unbelief, whereby we distrust God, to check our selves for it, and to strive against it. Thus dealt the father of the child that had a dumb spirit, Lord (saith he) I believe, Lord help mine unbelief. And David, Why art thou cast down my soul? and w • y art thou so di • quieted in me? wait on God. And that which our Savior Christ said once to Peter, men should daily speak to themselves: O thou of littl • faith, why hast thou doubted ? But some may say, wherein stands our unbelief? Answer. It stands in two things: I. In distrusting the goodness of God, that is, in giving too little or no affiance to him; or in putting affiance in the creature. For the first, few men will abide to be told of their distrust in God: but indeed it is a common and ri • e corruption: and though they soothe themselves never so, yet their usual dealings proclaim their unbelief. Go through all places, it shall be found that scarce one of a thousand in his dealings makes conscience of a lie: a great part of men gets their wealth by fraud and oppression and all kind of unjust and unmerciful dealing. What is the cause that they can do so? Alas, alas, if there be any faith, it is pinned up in some by-corner of the heart, and unbelief bears sway as the lord of the house. Again, if a man had as much wealth as the world comes to, he could find in his heart to wish for another; and if he had two worlds, he would be casting for the third, if it might be compassed: the reason hereof is, because men have not learned to make God their portion, and to stay their affections on him: which if they could do, a mean portion in temporal blessings would be enough. Indeed these and such like persons will in no wise • eelde that they do distrust the Lord, unless at some time they be touched in conscience with a sense and feeling of their sins, and be thoroughly humbled for the same: but the truth is, that distrust of God's goodness is a general and a mother-sin, the ground of all other sins, and the very first and principal sin in Adams fall. And for the second part of unbelief, which is an affiance in the creatures, read the whole book of God, and we shall find it a common and usual sin in all sorts of men, some putting their trust in riches, some in strength, some in pleasures, some placing their felicity in one sin, some in another. When King Asa was sick, he put his whole trust in the Physicians, and not in the Lord. And in our days the common practice is, when crosses and calamities fall, then there is trotting out to that wise man, to this cunning woman, to this sorcerer, to that wizard, that is, from God to the devil, and their counsel is received and practiced without any bones making. And this shows the bitter root of unbelief, and confidence in vain creatures; let men smooth it over with goodly terms as long as they will. In a word, there is no man in the world, be he called or not called, if he look narrowly unto himself, he shall find his heart almost filled with manifold doubtings and distrustings, whereby he shall feel himself even carried away from believing in God. Therefore the duty of every man is, that will truly say that h • believes in God, to labor to see his own unbelief and the fruits thereof in his life. As for such as say they have no unbelief, nor feel none; more pitiful is their case. For so much the greater is their unbelief.

Secondly, considering that we profess our selves to believe in God, we must everyone of us learn to know God. As Paul saith, How can they believe in him, of whom they ha • e not heard? and how can they hear without a preacher? therefore none can believe in God but he must first of all hear and be taught by the ministry of the word to know God aright. Let this be remembered of young and old. It is not the pattering over of the belief for a prayer, that will make a man a good believer, but God must be known of us and acknowledged as he hath revealed himself partly in his word and partly in his creatures. Blind ignorance and the right use of the Apostles Creed will never stand together. Therefore it stands men in hand to labor and take pains to get knowledge in religion, that knowing God aright, they may come steadfastly to believe in him, and truly make confession of their faith.

Thirdly, because we believe in God, therefore another duty is, to deny our selves utterly, and to become nothing in our selves. Our Savior Christ requires of us to become as little children, if we would believe. The beggar depends not on the relief of others, till he find nothing at home: and till our hearts be purged of self-love and pride, we cannot depend on the favor and goodness of God. Therefore he that would trust in God, must first of all be abased and confounded in himself, and in regard of himself be out of all hope of attaining to the least spark of the grace of God.

Fourthly, in that we believe in God, and therefore put our whole trust and assurance in him: we are taught, that every man must committee his body, his soul, goods, life, yea all that he hath into the hands of God, and to his custody. So Paul saith, I am not ashamed of my sufferings, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. A worthy saying: for what is the thing which Paul committed unto the Lord? it was his own soul and the eternal salvation thereof. But what moves him to trust God? surely his persuasion whereby he knew that God would keep it. And Peter saith: Let them that suffer according to the will of God, committee their souls to him in well doing as unto a faithful creator. Look as one friend layeth down a thing to be kept of another, so must a man give that he hath to the custody of God. Fewe or none can practice this, and therefore when any evil befalls them either in body or in goods, or any other way whatsoever, then they presently show them-selves rather beasts then men in impatience. For in prosperity they had no care to put their trust in God, and therefore in adversity when crosses come, they are void of comfort. But when a man hath grace to believe, and trust in God, then he commits all into God's hands: and though all the world should perish, yet he would not be dismayed. And undoubtedly if a man will be thankful for the preservation of his goods, or of his life, he must show the same by committing all he hath into God hands, and suffer himself to be ruled by him.

Now follows the consolations and comforts which God's Church and children reap hereby. He that believes in God, and takes God for his God, may assure himself of salvation, and of a happy deliverance in all dangers and necessities. When God threatened a plague upon Israel for their idolatry, good King Josiah humbled himself before the Lord his God: and he was safe all his days. And so King Hezekiah, when Sennacherib the King of Ashur offered to invade Judah, he trusted likewise in the Lord, and prayed unto him, and was delivered. Whereby we see, if a man puts his whole trust in God, he shall have security and quietness, as Jehoshaphat said to the men of Judah. And our Savior Christ when he was upon the cross, and felt the whole burden of the terrible wrath of God upon him, cried, My God, my God, why hast thou forsaken me? And it appeareth in the Epistle to the Hebrews, that Christ was heard in that he feared: whereby we are given to understand, that they shall never be utterly forsaken that take God for their God. And King David having experience of this, useth most excellent speeches for this ende, to show that the ground of his comfort was, that God was his God. And it is said that Daniel had no manner of hurt in the Lions den; because he trusted in the Lord his God. And contrariwise, such as distrust God are subject to all miseries and judgments. The Israelites in the wilderness believed not God, and trusted not in his help, therefore God was angry, and his fire was kindled in Jacob, and wrath came upon Israel.

God, the Father Almighty. ] Some have thought that these words are to be coupled to the former without distinction, as if the title of God had been proper to the first person the Father, and not common to the rest • and thus have some heretics thought. But in deed there must a pause or distinction be made, that the name or title of God may be set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creed, to teach us to believe in one God, who is distinct into three subsistances or persons called the Father, the Son, and the holy Ghost. And here offers it self to be considered even one of the greatest mysteries of our religion: namely, that God is the Father, the Son, and the holy Ghost: and again, that the Father, the Son, and the holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stand, because it is against all reason that one should be three, or three one. The answer is, that indeed if one and the same respect be kept it is not possible, but in diverse considerations and respects it may. And thus the Father, the Son, and the holy Ghost are three, namely in person; and again, they three are one, not in person but in nature. By nature is meant, a thing subsisting by it self, that is common to many: as the substance of man consisting of body and soul common to all men, which we call the humanity of a man, is the nature of man. By person is meant, a thing or essence subsisting by it self, not common to many, but incommunicable: as among men, these particulars, Peter, John, Paul, are called persons. And so in the mystery of the Trinity, the divine nature is the godhead it self simply and absolutely considered; and a person is that which subsisteth in this Godhead, as the Father, the Son, and the holy Ghost. Or again, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personal or caracteristicall proprieties: as the godhead or God begetting is the Father. God again considered not simply but so far forth as he is begotten is the Son; and God proceeding of the Father and the Son, the holy Ghost. And if any man would conceive in mind rightly the divine nature, he must conceive God or the godhead absolutely; if any of the persons, then he must conceive the same godhead relatiuely with personal proprieties. Thus the godhead considered with the propriety of fatherhoode or begetting is the father: and conceiving the same godhead with the propriety of generation, we conceive the Son, and the godhead with the propriety of proceeding, we conceive the holy Ghost. Neither must it seem strange to any that we use the names of nature and person, to set forth this mystery by: for they have been taken up by common consent in the primitive Church, and that upon weighty consideration to manifest the truth, and to stop the mouths of heretics: and they are not used against the proper sense of the scriptures, nay they are therein contained. Thus we see howe it comes to pass that the three things signified by these names, Father, Son, holy Ghost, are ech of them one and the same God. And this mystery may well be conceived by a comparison borrowed from light. The light of the sun, the light of the moon, and the light of the air for nature and substance are one and the same light: and yet they are three distinct lights. The light of the sun being of it self and from none, the light of the moon from the sun, and the light of the air from them both. So the divine nature is one, & the persons are three, subsisting after a diverse manner in one and the same nature.

And for the further clearing of this point, we must yet further mark and remember two things: namely, the union and the distinction of the persons. The union is, whereby three persons are one not simply, but one in nature, that is, coessential or cōsubstantial; having all one godhead. For the Father is God, the son is god, and the holy ghost is god: now there are not three distinct God's, but one God, because there is one God and no more in nature; considering that the thing which is infinite is but one and is not subject to multiplication: and the Father is this one God, as also the Son and the holy Ghost. And as these three persons are one in nature, so whatsoever agrees to God simply considered, agrees to them all three. They are all coequal and coeternal: all most wise, just, merciful, omnipotent, by one and the same wisdom, justice, mercy, power. And because they have all one godhead, therefore they are not only one with another, but also ech in other, the Father, in the Son, and the Son in the Father, and the holy Ghost in them both. And we must not imagine that these three are one God, as though the Father had one part of the Godhead, the Son another part, and the holy Ghost a third. For that is most false, because the infinite and the most simple godhead is not subject to composition or division: but every person is whole god, subsisting not in a part, but in the whole godhead: and the whole entire godhead is communicate • from the father to the son • & from both father and son to the holy Ghost. But some may yet say, that this doctrine seems to be impossible; because three creatures, as for example, Peter, Paul, Timothy being three persons and so remaining, cannot have one and the same nature, that is, the same body & the same soul. Answ. Three or moe men may have the same nature in kind, but the truth is, they cannot possibly have a nature which shall be one and the same in number, in them all three. For a man is a substance created and finite, and the bodies of men are quantities, and therefore diuisible and separable one from another. Hereupon it comes, that the persons of men are not only distinguished by proprieties, but also divided and sundered one from another. And though Peter, Paul, Timothy have all one common and universal form, yet they three are not one man, but three men. Now it is otherwise with the divine nature or godhead which is uncreated and infinite, and therefore admits neither composition nor division, but a distinction without any seperatiō: so as the three persons subsisting in it, shall not be three gods but one and the same God.

Yet further some will object, that it is truly said of the father, that he is god, but the same godhead is not in the son, nor in the holy ghost; for the son and the holy ghost have their beginning from the father. Ans. The son and the holy ghost have not a beginning of their nature or of their godhead from the Father, but of their person only: the person of the Son is from the Father; and the person of the holy ghost is both from the father and from the Son: but the godhead of all three persons is vncreate and unbegotten, and proceeding from none. Yet some may say, both the son and the holy ghost have received from the Father all their attributes, as wisdom, knowledge, power, &c. Now he that receiveth anything from another, is in that respect inferior to him that giveth it: and therefore the Son and the holy Ghost are not God as he is. Ans. We must know, that, which the Son receiveth of the Father, he receiveth it by nature, and not by grace: and he receiveth not a part but all that the father hath, saving the perso • all propriety. And the holy ghost receiveth from the Father and the Son by nature, and not by grace: and therefore though both the son and the holy Ghost receive from the Father, yet they are not inferior to him, but equal with him. And thus much is both necessary and profitable to be learned of the union between the three persons in Trinity, whereby they being three have all one and the same godhead.

The second point to be considered is, that that though these three have but one godhead, and all make but one God: yet they are distinguished one from another: for the father is the father, and not the son, or the holy Ghost: the son is the son, and not the father, nor the holy Ghost: and the holy ghost is the holy ghost, not the father nor the son. This distinction of the persons is notably set forth unto us in the baptism of our Savior Christ: where it is said, that when Jesus was baptized, he came out of the water : there is the second person: and the holy Ghost descended upon him in the form of a dove; there is the third person: and the father the first person pronounced from heaven, that he was his only beloved son in whom he was well pleased. And we must conceive this distinction in such manner as though these three, Father, Son, and holy Ghost were three names of one God. For the three persons do not in name or word, but really in truth distinctly subsist in the same divine nature. Neither must we imagine that the three persons are three forms or differences of one God, as some heretics have dreamed, who taught that the father alone is God, and that he is called a father in one respect, the son in another, and the holy Ghost in a third. For this were nothing else but to make the personal proprieties to be nothing but imaginary accidents, which indeed, or at the least in man's conceit, might come and go, and be either in the persons or forth of them. For the personal r • lations though in mind they may be distinguished from the divine essence, yet indeed they are one with it. But some will say, if they make this distinction, there is rather a quaternitie then a trinity: for the godhead is one, the father another, the son a third, and the holy Ghost a fourth. Thus some heretics have objected against the distinction of the trinity: but it is untrue which they say. For the godhead must not be severed from the Father, nor from the Son, nor from the holy Ghost: for the father is God or the whole godhead, so also is the son and the holy Ghost: and the godhead likewise is in everyone of these three persons, and everyone of them subsisting in the godhead, and the godhead must be conceived to be in them all, and not as a fourth thing out of them. And therefore we must still m • intaine, that these three persons are distinguished and not divided, as three men are divided in being and substance: for this division cannot be in them; because all three have one dr • ine nature and one godhead. This is the mystery of all mysteries to be received of us all, namely, the trinity of the persons in the unity of the godhead. This form of doctrine must be retained and holden for these causes: I. because by it we are able to distinguish this true God from all false gods and idols. II. because among all other points of religion this is one of the chiefest, being the very foundation thereof. For it is not sufficient for us to know God as we can conceive of him in our own imagination: but we must know him as he hath revealed himself in his word. And it is not sufficient to salvation to believe in God confusedly, but we must believe in one God distinct into three persons, the Father, the Son, the holy Ghost: yea and more then this, we must hold and believe that God the father is our father, the Son our redeemer, the holy Ghost our sanctifier and comforter. Well then, if we must in this manner believe in God, then we must also know him: for we can have no faith in the thing which is utterly unknown. Wherefore if we would believe in the father, son, or holy Ghost, we must know them in part, John. 17. This is life eternal to know thee the only God, and whom thou hast sent Jesus Christ. John. 14. 17. The world cannot receive the spirit of truth because it hath neither seen him nor known him. 1. John. 2.23. Whosoever denieth the son hath not the father. Thirdly, this doctrine directs us in worshipping God aright: for unity in trinity, and trinity in unity is to be worshipped: one God must be worshipped in the Father, in the Son, and in the holy Ghost: and if we worship God the father without the Son and the holy Ghost: or if we worship the Son without the father and the holy Ghost: and the holy Ghost without the father and the Son, we worship nothing but an Idol. Again, if we worship the three persons not as one God, but as three God's, then likewise we make three Idols.

Note further, that of all the three persons, the first person the Father is set in the first place, and described to us by three things: I. by his title that he is a Father. II. by his attribute that he is Almighty. III. by his effect, that he is maker of heaven and earth: of these in order as they lie in the Creed. And first of the title [ Father. ] It may seem that he hath some prerogative over the Son and the holy Ghost, because he is set before them: but we must know, that he is set before them neither in regard of time • nor of dignity, for therein all three are equal; but in regard of order only. The Father is the first, the Son the second, and the holy Ghost the third: as may appear by this similitude. If three Emperors equal in dignity should meet all in one place, being equal also in power and majesty, if all three should sit down, though one be no better then another; yet one of them must needs sit down the first, and another in the second place, and then the third: but yet we cannot say, that he which sat down first is the chiefest. And so it is in the Trinity, though none be greater or above another; yet the Father is in the first place, not because he is before the Son, or the holy Ghost in dignity or honor, but because he is the fountain of the Deity, the Son being from him, and the holy Ghost from them both.

Now let us come to the title of the first person. The name Father in Scriptures is ascribed either to God taken indefinitely, and so by consequent to all the three persons in Trinity: or particularly to the first person alone. For the first, God is a father properly and principally, according to the saying of Christ, Call no man father upon earth, for there is but one your father which is in heaven: that is, principally: whereas earthly parents, whom we are commanded to worship and honor are but certain images or resemblances of our heavenly Father, having this blessing that they are fathers, from him. And hereupon this title agrees to men, not simply, but so far forth as God honoreth them with fatherhoode in calling them to be fathers, whereas God himself receives this honor from none. God is termed a Father in respect both of nature and grace. He is a father in regard of nature • because he created and governeth all things. In this regard he is called the father of spirits, and Adam is called the Son of God. He is a father in respect of grace, because we are regenerate by him, and accepted to be his son • s by adoption thorough the merit of Christ. And in this respect the second person as well as the first is called a Father, and said to have an offspring or seed and children. But when the name of Father is given to the first person, it is done upon a special consideration, because he is a father by nature to the fe 〈◊〉 • erson begetting him of his own substance before all worlds. By th •• 〈◊〉 •• peares, that out of the title of the first person, we may fetch a ••• cription thereof on this manner. The Father is the first person in Trinity, begetting the son. Now to beget is the personal propriety whereby he is distinguished from the other two. If it be said that creatures do beget, and that therefore to beget is not proper to the father: the answer is, that in this point there are many differences between God the father and all creatures. First the father begets the son before all eternity: and therefore God the father begetting, and the son begotten are equal in t • me: whereas in earthly generation the father is before the son in time. Secondly, God the father begets his Son by communicating to him his whole essence or godhead, which cannot be in earthly parents unless they should be abolished and come to nothing. Whereas nevertheless, God the Father giving his whole nature to his son, retains the same still, because it is infinite. Thirdly, the father begets the son in himself and not forth of himself: but in earthly generation the father begetting is forth of the child, and the child forth of the father. And that must not trouble us which heretics allege against this doctrine, namely, that if the father who is of one nature with the son, did beget the son, then he did beget himself: for the godhead of the father doth not beget either the godhead or the person of the son: but the person of the father begets the person of the son, both which in one godhead are really distinct.

Thus we see what the Father is. Now to believe in the father, is to be persuaded, that the first person in Trinity, is the father of Christ, and in him my father particularly, & that for this cause I intend and desire forever to put my true • t in him.

The duties which we may learn hence are manifold. And here we have occasion offered first of all to consider who is our father by nature. I shall say to corruption (saith Job) thou art my father: and to the worm, thou art my mother: seeing God vouchsafeth this great prerogative to them that love him, that he will be their father: therefore Job in consideration hereof would have every man to have recourse to his own natural condition, to see who is his father by nature • Job saith, corruption is his father: but if we mark well the condition of our nature, we shall further see every man to be the child of wrath, and that Satan is his father: for so long as a man walks in his sins (which every man doth by nature) so long doth he show himself to be the lively child of the devil. And thus Christ reasoneth against the Scribes and Pharisees. Ye are of your father the devil, and the lusts of your father ye will do. And true it is, that no child is so like his father that begat him, as every man by nature is like the devil: and the whole tenor and course of his natural life without grace is a lively resemblance of the disposition of Satan. Secondly, everyone that believes God to be a Father, and in Christ his father, must as a good child be obedient to his fathers will. So Solomon saith, A wise son maketh a glad father. How? by doing his will: and therefore when one told our Savior Christ that his mother and brethren stood without, desiring to speak with him, he said, Whosoever shall do my fathers will which is in heaven, the same is my father, my sister, and mother: where we may note, that he that will have God the father to be his father, and Christ Jesus his brother, must do the will of God the father. And hence God saith, If I be a master, where is my fear? if I be a father, where is my honor? Where is plainly taught this second duty; that if God be our father, then as good children we must show obedience unto him: but if we disobey him, then we must know, that that former saying of Christ will be verified upon us: that because men do the lusts of the devil, therefore they are the children of the devil. But least this fearful sentence be verified of us, it is the duty of every man that maketh this confession, that he believes God to be his father, first to labor to know God's will; and secondly, to perform continual obedience unto the same: like unto a good child that would fain please his father, and therefore is always ready to do the best he can. And without doubt that man which unfeignedly takes God for his father, is then most grieved, when as by any sin he displeaseth him, and no other cross or calamity is so grievous unto him. The greatest grief that the prodigal son upon his repentance had, was that he had offended his father by sinning against heaven, and against him: the same also must be our grief: and all our care must be set on this, to consider how we may be obedient children to this our loving father. Thirdly, that man that believes God to be his father, must imitate and follow him: for it is the will of God that his children should be like unto himself. Now we follow God especially in two things. I. In doing good to them that persecute us: so saith our Savior Christ, Pray for them that hurt you, that you may be the children of you, father which is in heaven: for he maketh the sun to rise on the evil and on the good, and sendeth rain on the just and unjust. II. Our heavenly father is merciful: for he is a father of the fatherless: and therefore he that will be a son of this father, must be merciful to his poor brethren, as Job saith of himself, I was the eyes to the blind, and I was the feet unto the lame: I was a father unto the poor. Fourthly, seeing we believe god to be our father, we are hereby taught to use moderate care for the things of this life: for if a man know himself to be the child of God, then he also knows that God will provide for him, as we know in a family the father provideth for all. Now God is a father, and his Church is his family: therefore if thou wilt be a member of God's Church, and a child of God, thou must cast thy care on God, and follow the counsel of Christ. Be not too careful for your life what ye shall eat, or what ye shall drink. And mark his reason drawn from the point which we have in hand. The fowls of the heaven (saith he) they neither sow nor reap, nor carry into barns: and yet your heavenly father feedeth them: are ye not much better then they. But alas, the practice of the world is contrary: for men have no care for the knowledge of God's word, nor the means of their salvation: all their minds are set on the things of this life, when as Christ saith, First seek the kingdom of heaven, and the righteousness thereof, and all these things shall be ministered unto you. If you should see a young man provide for himself, and no man else for him, we would presently say, surely his father is dead: even so, when a man's care is set wholly both day and night for the things of this life, it argues that God hath either cast him off, or else that he takes him for no father of his. Fifthly, if God be our father, then we must learn to bear any cross patiently that he shall lay upon us, either in body or in mind, and always look for deliverance from him: for whom the Lord loveth, them he chastiseth: and if ye endure chastising (saith the Apostle) God offereth himself unto you as unto children: which may appear more plainly by this comparison. If two children should fight, and a man coming by, should part them, and after beat the one, and let the other go free: every man that seeth this will say, that that child which he beats is his own son. Even so, when God chastiseth us, he showeth himself unto us as a father, if we submit our selves. Now if our earthly fathers corrected us and we gave them reverence, taking it patiently: should we not much rather be in subjection to the father of spirits that we may live. Therefore the conclusion is this: if we displease God, be ye sure, he will correct us; and when his hand is upon us we must not murmur against him, but bear it with a mild spirit: and furthermore when we are under the cross, we must always look for deliverance from this our father only. If a son when he is beaten should flee to his fathers enemies for help and counsel; it would argue that he were but a graceless child. Sundrie and diverse calamities and crosses befall men in this life, which they cannot brook: and therefore it is a common practice of many among us in th • se days, when God's hand is upon them, to go for help to the devil; they seek for counsel at witches and wise men (as I have said) but let them look unto it, for that is the right way to double their misery, and to show themselves lewd children. Lastly, if we confess and believe God to be the father of Christ, and in him our father also; then in regard of our conversation, we must not frame our selves like unto the world: but the course of our lives must be in righteousness and true holiness. Paul exhorteth the Corinthians to separate themselves from Idolaters, alleging the place out of the Old Testament, where the Lord biddeth the Israelites to come out from Idolaters, and to touch no unclean thing: and the reason followeth out of Jeremiah, that if they do so, then God will be their father, and they shall be his children, even his sons and daughters: which reason Paul urgeth in the next chapter to this effect: considering we have these promises, that therefore we should cleanse our selves from all filthiness of the flesh and spirit, and grow up unto holiness in the fear of the Lord: where, if we mark the place diligently, we shall find this lesson, that every man who takes God for his father, must not only in this sin of Idolatry, but in all other sins separate himself, that men by his godly life may know whose child he is. But some will say, this exhortation is needless amongst us, for we have no cause to separate our selves from others, because all among us are Christians, all believe in God and are baptized, and hope to be saved by Christ. Answer. In outward profession, I confess, we carry the show of Christians, but in deed and truth, by our lives and conversations, very many among us deny Christ: for in every place the common practice is, to spend the time in drunkenness and surfeiting, in chambering and wantonness: yea, great is the company of those that make a trade of it: take this lewd conversation from many men, and take away their lives. And on the Lord's day it may be seen both publicly and privately, in houses and in the open streets, there is such revel, as though there were no God to serve. In the six days of the week, many men walk very painfully in their callings: but when the Lord's day cometh, then every man takes license to do what he will: and because of the Princes laws, men will come formally to the Church for fashions sake: but in the mean time how many do nothing else but scorn, mock, and deride, and as much as in them lieth, disgrace both the word and the ministers thereof? so that the common saying is this: oh he is a precise fellow, he goes to hear Sermons, he is too holy for our company. But it stands men in hand to take out a better lesson, which is, if we will have God to be our father, we must show our selves to be the children of God by repentance and newness of life: he cannot be but a graceless child, that will lead a rebellious life flat against his fathers mind. Let us then so behave our selves, that we may honor our father which is in heaven, and not dishonor him in our lives and callings: rather let us separate our selves from the filthiness of the flesh, loathing those things which our father lotheth, and fleeing from those things which our father abhorreth.

And thus much for the duties. Now follow the consolations which arise from this point. But first we are to know that there are three sorts of men in the world. The first are such as will neither hear nor obey the word of God. The second sort are those which hear the word preached unto them but they will not obey: both these sorts of men are not to look for any comfort hence. Now there is a third sort of men, which as they hear God's word; so they make conscience of obeying the same in their lives and callings: and these are they to whom the consolations that arise out of this place, do rightly belong, and must be applied.

First therefore, seeing God the father of Christ, and in him the father of all that obey and do his will, is our father, here note the dignity and prerogative of all true believers: for they are sons and daughters of God, as saith Saint John, So many as received him, to them he gave a prerogative to be the sons of God: even to them that believe in his name. This privilege will appear the greater if we consider our first estate; for as Abraham saith, We are but dust and ashes, and in regard of the deprivation of our natures, we are the children of the devil; therefore of such rebels to be made the sons of God, it is a wonderful privilege and prerogative, and no dignity like unto it. And to enlarge it further, he that is the son of God, is the brother of Christ, and fellow heir with him; and so heir apparent to the kingdom of heaven: and in this respect, is not inferior to the very angels. This must be laid up carefully in the hearts of God's people, to confirm them in their conversation among the company of ungodly men in this world.

Secondly, if a man do endeavor himself to walk according to God's word, then the Lord of his mercy will bear with his wants: for as a father spareth his own son, so will God spare them that fear him. Now a father commands his child to write or to apply his book: though all things herein be not done according to his mind, yet if he find a readiness with a good endeavor, he is content, and falls to praise his childes writing or learning. So God giveth his commandment, and though his servants fail in obedience; yet if the Lord see their hearty endeavor, and their unfeigned willingness to obey his will, though with sundry wants, he hath made this promise and will perform it, that as a father spareth his son, so will he spare them. If a child be sick, will the father cast him off? nay, if through the grievousness of his sickness he cannot take the meat that is given him, or if he take it, and for faintness pick it up again, will the father of the child thrust him out of doors? no: but he will rather pity him. And so when a man doth endeavor himself through the whole course of his life to keep God's commandments, God will not cast him away though through weakness he fail in sundry things and displease God. This prerogative can none have, but he that is the child of God: as for others when they sin, they do nothing else but draw down God's judgments upon them, for their deeper condemnation.

Thirdly hence we learn, that the child of God cannot wholly fall away frō God's favor, I do not say, that he cannot fall at all: for he may fall away in part but he cannot wholly. Indeed so oft as he sins, he deprives himself wholly of God's favor as much as in him lieth: yet god for his part still keepeth the mind and purpose of a father. David loved his son Absalom wonderfully, but Absalom like a wicked son played a lewd pranck, & would have thrust his father out of his kingdom: and David although he was sore offended with Absalom, and shown tokens of his wrath, yet in heart he loved him, and never purposed to cast him off. Herupon when he went against him, he commanded the captains to entreat the young man Absalom gently for his sake. And whē he was hanged by the hair of the head in pursuing his father, thē David wept and cried, O my son Absalom, my son Absalom, would God I had died with thee, Absalom my son. And so it is with God our heavenly father, when his children sin against him, and thereby loose his love and favor, and fall from grace, he forsakes them: but how far? Surely he shows signs of anger for their wickedness, and yet indeed his love remains towards them still: and this is a true conclusion, the grace of God in the adoption of the elect is vnchāgeable, and he that • s the child of God can never fall away wholly or finally. On the contrary, that is a bad and comfortless opinion of the Church of Rome; which holdeth that a man may be justified before God, and yet afterward by a mortal sin, finally fall from grace and be condemned.

Fourthly, the child of God that takes God the father for his father, may freely come into the presence of God, and have liberty to pray unto him. We know it is a great privilege to come into the chamber of presence before an earthly prince: and few can always have this prerogative though they be great men: yet the kings own son may have free entrance, and speak freely unto the king himself, because he is his son. Now the children of God have more prerogative then this: for they may come into the presence, not of an earthly king, but of Almighty God the King of kings, and as they are the sons of God in Christ, so in him they may freely speak unto God their father by prayer. And this overthrows the doctrine of such as be of the Church of Rome, which teach and hold, that a man must come to speak to God by by prayer through the intercession of Saints: for say they, the presence of God is so glorious, that we may not be so bold, as of our selves to speak unto him; but needs must have the intercession of others.

Lastly, God will provide for all his Church and children all things needful both for their bodies and souls: so our Savior Christ bids his disciples take no thought what they should eat, or what they should drink, or wherewith they should be clothed, adding this reason, for your heavenly Father knoweth all your wants. And if we take thought, it must be moderate, and not distrustful: it is a part of the fathers duty to provide for his family and children, and not the children for the father. Now shall an earthly father have this care for his children: and shall not our heavenly father much more provide for those that fear and love him? Nay mark further, in God's Church there be many hypocrites which receive infinite benefits from God, by reason of his elect children with whom they live: and we shall see this to be true, that the wicked man hath ever fared better for the godly man's cause. Sodom and Gomorrhah received many benefits by reason of righteous Lot: and when the Lord was purposed to destroy Sodom, he was fain to pull Lot forth of the city: for the text saith the Angel of the Lord could not do anything till he was come out of it. So also in Paul's dangerous voyage towards Rome, all the men in it fared better for Paul's company: for the Lord told Paul by an angel, that there should be no loss of any man's life, for the Lord had given to him all that sailed with him. And undoubtedly if it were not for some few that fear God, he would pour down his vengeance upon many nations and kingdoms, there is such excess of wickedness in all sorts. Again, if the Lord do thus carefully provide for his children all kind of benefits; what a wonderful wickedness is this, for men to get their living by ungodly means: as usury, carding, dicing, and such like exercises. If a man were persuaded that God were his father, and would provide sufficiently both for his body and soul; so that using lawful means he should eve • have enough: out of all doubt he would never after the fashion of the world use unlawful and profane means to get a living. But this proveth, that howsoever such men say, God is their father, yet indeed they deny him.

And thus much of 〈◊〉 ti • le, Father, the first thing whereby the first person is described. Now followeth the second point, namely his attribute of omnipotency in the word almighty. And whereas the father is said to be almighty, it is not so to b • understood as though the Son were not almighty, or the holy ghost no • • lmightie: for every property and attribute (save the personal properties) is c • mmō to all the three persons. For as God the father doth impart his godhead unto the son, and to the holy ghost, so doth he communicate the propriet • es of the godhead to them also.

God is omnipotent two ways: I. Because he is able to do whatsoever he will. II. Because he is able to do more then he will do. For the first, that god is able to do whatsoever he will, David saith: Our God is in heaven, and he doth whatsoever he will : for there is nothing that can hinder God; but as he willeth, so everything is done. Secondly, that God can do more then he willeth to be done, it is plain where John the Baptist saith: God is able of these stones to raise up children unto Abraham : for though God can do thus much, yet he will not do it. So likewise when Christ was betrayed, the Father could have givē him more then 12. legions of angels to have delivered him out of their hands, but yet he would not: & the like may be said of many other things. The father is & was able to have created another world, yea a thousand worlds; but he would not, nor will not. And likewise Christ being upon the cross, was able at their bidding to have come down, and saved himself from death; but he would not: and therefore this is true, the Lord can do anything that he willeth to be done actually, yea and more then he will. But some will say, God cannot do some things which man can do, as God cannot lie, nor deny himself: and therefore he is not omnipotent. Answer. Although some have thought that God could do even these things, and that he did them not, because he would not: yet we must know and believe that God can neither lie, nor deny himself: indeed man can do both, but these and many other such things if God could do them, he could not be God. God indeed can do all things which show forth his glory and majesty: but such things as are against his nature, he cannot do • as for example: God cannot sin, and therefore cannot li • : and because he cannot do these things, for this very cause he is omnipotent: for these and such like, are works of impotency: which if god could do, he should even by his own word be judged impotent. Secondly, he cannot do that which implies contradiction: as when a thing is, to make it at the same time to be, and not to be: as when the Sun doth shine, to make it at the same instant to shine and not to shine. And therefore false is the doctrine of the church, which in their transubstantiation make the body of Christ, (whose essential property is to be only in one place at once) to be circumscribed, and not to be circumscribed: to be in one place, and not to be in one place.

And thus much for the meaning. Now follow the duties whereunto we are moved by this doctrine, of God's omnipotency.

First, whereas God the father is said to be almighty, we are taught true humiliation: Humble yourselves under the mighty hand of God, saith Peter: where he giveth an exhortation to humility, and allegeth the cause, because God is almighty. To make this more plain. Everyone of us was borne in sin, & by nature we are most wretched in our selves: now what an one is God? Surely he is able to do whatsoever he will, yea and more then he will, and is able to destroy such as rebel against him every moment. Therefore our duty is, to cast down our selves for our sins in his presence. This true humiliation was that which our Savior Christ would have brought the young man in the Gospel unto, when he bade him go sell all that he had and give to the poor. Therefore whosoever thou art, take heed thou must: for if thou run on in thy wickedness, and still rebel against God, it is a thousand to one at length he will destroy thee. For he is an almighty God, and able to do whatsoever he will: his hand is mighty, it boots not a man to strive with him: for he was never yet ouermastered, and for this cause we must needs • ast down our selves under his hand. It is a fearful thing (saith the holy Ghost) to fall into the hands of the living God : therefore if we would e • cape his heavy and terrible displeasure, the best way for us is, to abase our selves, and be ashamed to follow our sins. Christ biddeth us not to fear him that is able to kill the body, and can go no further: but we must fear him that is able to cast both body and soul into hell fire. Example of this we have in David, who when he was persecuted by his own son Absalom, he said unto the Lord, If he thus say, I have no delight in thee, behold here I am, let him do to me as seemeth good in his eyes. But some will say, I will live a little longer in my sins, in lying, pride, Sabbath breaking, in swearing, dicing, gaming, and wantonness: for God is merciful, and in my old age I will repent. Ans. Well, soothe not thyself: but mark, usually when God holds back his hand for a season, he doth as it were fetch a more mighty blow, for the greater confusion of a rebellious sinner; therefore humble, submit, and cast down thyself before God, and do not strive against him: his hand is mighty, and will overthrow thee. Though thou hadst all learning, wisdom, might, riches, &c. yet (as Christ said to the young man) one thing is wanting, that thou shouldest be humbled; and until thou be humbled, nothing is to be looked for but God's judgment for sin,

Secondly seeing God is almighty ; we must tremble and fear at all his judgments, we must stand in awe, quake, and quiver at them, as the poor child doth, when he seeth his father come with the rod. Example of this we have often in God's word; as when the sons of Aaron offered strange fire before the Lord, he sent fire from heaven, and burned them up. And though Aaron was very sorry for his sons: yet when Moses told him, that the Lord would be glorified in all that came near him, then the text saith, Aaron held his peace. So also we read that the Apostles reproved Peter, for preaching unto the Gentiles: but when Peter had expounded the things in order which he had seen, then they held their peace, and glorified God. As also David saith: I held my tongue O Lord, because thou didst it. Isaiah saith, In hope & silence is true fortitude. If a man be in trouble he must hope for deliverance, and be quiet and patient at God's judgments. But the practice of the world is flat contrary. For men are so far from trembling at them, that they use to pray to god that plagues, curses, and vengeance may light upon them, and upon their servants and childrē. Now the Lord being a mighty God, often doth answerably bring his judgments upon them. Again, many carried with impatiency wish themselves hanged or drowned: which evils they think shall never befall them: yet at the length God doth in his justice bring such punishments upon them according as they wished. And (which is more) in all ages there have been some which have scorned and mocked at God's judgments. Hereof we had not far hence a most fearful example. One being with his companion in a house drinking on the Lord's day, when he was ready to depart thence, there was great lightening and thunder: whereupon his fellow requested him to stay, but the man mocking and jesting at the thunder and lightning, said (as report was) it was nothing but a knave cooper knocking on his tubbes, come what would, he would go; and so went on his journey: but before he came half a mile from the house, the same hand of the Lord which before he had mocked, in a crack of thunder stroke him about the girdlestead, that he fell down stark dead. Which example is worthy our remembrance, to put us in mind of God's heavy wrath against those which scorn his judgments: for our duty is to tremble and fear: and it were greatly to be wished, that we could with open eye behold the terribleness and fearfulness of God's judgments: it would make a man to quake and to leave off sin. If a man pass by some high and dangerous place in the night when he cannot see, he is not afraid; but if ye bring him back again in the day, and let him see what a steep and dangerous way he came, he will not be persuaded to pass the same way again for anything: so it is in sinning: for men living in ignorance and blindness, practice any wickedness, and do not care for God's judgments: but when God of his goodness bringeth them back, and openeth their eyes to see the downfall to the pit of hell, and the judgments of God due to their sins: then (they say) they will never sin as they have done, but become new men, and walk in the way to eternal life.

Thirdly, we are taught by the Apostle Paul, that if we be to do any duty to our brethren, as to relieve them, we must do it with cheerfulness: for he laboreth to persuade the Corinthians to cheerful liberality; and the reason of his persuasion is, because God is able to make all grace to abound towards them. Where also this duty is taught us, that seeing God is omnipotent, and therefore able to make us abound, therefore we must give cheerfully to our poor brethren which want.

Fourthly, whereas there are many in every place, which have lived long in their sins, even from their cradle; some in wantonness, some in drunkenness, some in swearing, some in idleness, and such like: out of this place to all such there is a good lesson, namely that everyone of them do now become new men, and repent of all their sins, for all their life past. For mark what Paul saith of the Jews which are cut off from Christ through unbelief, and have so continued in hardness of heart, and desperate malice against him, almost 16. hundredth years: If (saith he) they abide not still in unbelief, they may be grafted into their olive again: and his reason is this, because God is able to graft them in again. Even so though we have lived many years in sin, (and sure it is a dangerous and fearful case for a man to live 20.30. or 40. years under the power of the devil;) yet we must know that if we will now live a new life, forsake all our sins and turn to God, we may be received to grace, and be made a branch of the true olive, though we have borne the fruits of the wild olive all our life long. But some will object, that they have no hope of God's favor, because they have been so grievous sinners, and continued in them so long. Ans. But know it, whosoever thou art, God is able to graft thee in; and if thou repent, he will receive thee to his love and favor. This must be observed of all, but especially of such as are old in years, and yet remain ignorant without knowledge; they must turn to the Lord by repentance: otherwise, if they continue still profane and impenitent, they must know this, that their damnation comes post hast to meet them, and they to it.

And thus much for the duties. Now follow the consolations which God's Church reap from this, that God the father is omnipotent. First, the wonderful power of God serveth to strengthen us in prayer unto God; for he that will pray truly, must only pray for those things for which he hath warrant in God's word: all our prayers must be made in faith, and for a man to pray in faith, it is hard: therefore a special means to strengthen us herein, is the mighty power of God. This was the ground and stay of the leper whom our Savior Christ cleansed: Lord (saith he) if thou wilt thou canst make me clean. And in the Lord's prayer, when our Savior Christ hath taught us to make six petitions; in the end he giveth us a reason, or motive to induce us to stand upon, and to wait for the benefits before craved, in these words: Thine is the kingdom, thine is the power, &c.

Secondly, hence we learn this comfort, that all the gates of hell shall never be able to prevail against the least member of Christ. I do not say they shall never be able to assault, or tempt them, for that may be: but they shall never overcome them. How (will some say) may we be resolved of this? I answer, By reason of faith: for if a Christian man do believe that God the father, and in Christ his father, is almighty, no enemy shall ever be able to prevail against him. So S. John reasoneth: Little children, ye are of God, & have overcome them, that is, all false teachers, because greater is he that is in you, that is, Christ Jesus by his holy spirit, who is God, and therefore almighty, then he that is in the world, that is, the spirit of Satan: therefore you need not to fear. So David compareth himself to a silly sheep, and saith: Though I should walk through the valley of the shadow of death, that is, as it were in the mouth of the lyon, yet I will fear none evil: why so? because the Lord is with him: thy rod (saith he) and thy staff comfort me.

Thus much for the benefits. Now whereas it is said the first person is a Father, as also Almighty: join these two together, and hence will arise singular benefits and instructions. First, whereas we are taught to confess, that the first person is a Father Almighty, we and every man must learn to have experience in himself, of the mighty power of this almighty father. Why, will some say, that is nothing, for the devil and all the damned souls feel the power of the Almighty? True indeed they feel the power of God, namely, as he is an almighty. Judge condemning them; but they feel not the power of an almighty father: this is the point whereof we must endeavor to have experience in our selves. Paul prayeth that the God of our Lord Jesus Christ the father of glory, would give unto the Ephesians the spirit of wisdom, to see what is the exceeding greatness of his power in them which believe, according to the working of his mighty power which he wrought in Christ. Which place must be considered: for here the Apostle would have us have such a special manifestation of God's power in our selves, like to that which he did once show forth in Christ. But how did Christ see and find the power of God as he was man • Answer. Divers ways: I. On the cross he died the first death; which is the separation of body and soul: and he suffered the sorrows of the second death. For in his soul he bare the whole wrath of God, and all the pangs of hell, and after was buried and laid in the grave, where death triumphed over him for the space of three days. Now in this extremity God did show his power, in that he raised Christ from death to life. And look as his power was manifested in Christ the head: so must it be manifested in all his members: for every man hath his grave, which is natural sin and corruption, which we draw from our first parents, and look as a man lies dead in the grave, and can move neither hand nor foot: so every man by nature lieth dead in sin. Now as God did show his power in raising Christ from death: so everyone must labor to have this knowledge and experience in himself of the mighty power of God, in raising him from the grave of sin to newness of life. For thus Paul makes a special request, that he might know Christ, and the virtue of his resurrection, that is, that he might feel in himself that power whereby Christ was raised from death to life, to raise him also from the bondage of his sins to a new life more and more. Furthermore, when Christ was upon the cross, and all the gates of hell were open against him, then did he vanquish Satan; he bruised the serpents head, and as Paul saith, he spoiled principalities and powers, and made a show of them openly, and hath triumphed over them in the cross: he overcame the devil and all his angels by the power of his almighty father, and by his own power as he is God. And even so must Christian men labor to find the same power in themselves of this almighty father by which Christ did triumph over Satan: that by it they may tread him under their feet, which men can never do by any power in themselves. Again, Christ prayeth that that cup might pass from him: and yet he saith: Not my will, but thy will be fulfilled. For it was necessary that Christ should suffer. And this request was heard, not because he was freed from death, but because God his father Almighty gave him power and strength in his manhood to bear the brunt of his indignation. Now look as this power was effectual in Christ Jesus the head, to make him able and sufficient to bear the pangs of hell: so the same power of God, is in some measure effectual in all the members of Christ, to make them both patient, & of sufficient strength to bear any affliction, as Saint Paul saith: being strengthened with all might through his glorious power unto all patience and long suffering with ioifulnesse. And this is a notable point which everyone ought to learn: that whereas they confess God to be their Almighty father, they should herewithal labor to feel and have experience in themselves, that he is almighty in the beginning and continuing of grace unto them, and in giving them power and patience to suffer afflictions. Further, Christ Jesus when the work of our redemption was accomplished, was lifted up into heaven, and set at the right hand of God in heavenly places, far above all principalities and powers, &c. even by the power of his father: well, as this power was made manifest in the head: so must it be in the members thereof. Every child of God shall hereafter see and feel in himself the same power, to translate him from this vale of misery in this life, to the kingdom of heaven. Wherefore to conclude, we have great cause to be thankful and to praise God for this privilege, that he showeth his power in his childrē in regenerating thē, in making them die unto sin, and to stand against the gates of hell, and to suffer afflictions patiently: as also that he translates them from death to life. And everyone should show his thankfulness in laboring to have experience of this power in himself, as Paul exhorteth us in his Epistles to the Colossians and Ephesians: yea, read all his epistles, and we shall find he mentioneth no point so often as this, namely the mighty power of God, manifested first in Christ, and secondly in his members: and he accounteth all things loss that he might know Christ, and the virtue of his resurrection. This point is the rather to be marked, because his power in the matter of grace is not to be seen with eye; and few there be in respect that have felt the virtue thereof in themselves: for the devil doth mightily show his contrary power in the greatest part of the world, in carrying them to sin and wickedness.

Secondly, hence we learn that which Paul teacheth, namely to know that all things work together for the best unto them that love God. God is almighty, and therefore able to do whatsoever he will: he is also a father, and therefore is willing to do that which is for our good. But some will say, we are subject to many crosses, yea to sin: what? can our sins turn to our good? Ans. If God almighty be thy father, he will turn thine afflictions, yea thy sins which by nature are evil, beyond all expectation unto thy salvation. And thus much God will do to all such as be obedient unto him: yet no man must hereupon presume to sin.

Thirdly, whereas we believe that God is a mighty father, it serves to confirm gods children in the promises of mercy revealed in his word. The chiefest whereof is, that if men will turn from their sins, and believe in Christ, they shall not perish but have life everlasting. I know some men will make it an easy thing to believe, especially those which never knew what faith meant. But such persons need no means of confirmation of faith: therefore let all those which have tasted of the hardness of attaining unto it, learn howe to establish their wavering hearts in the promises of God, by the consideration of these two points: God is a father, and therefore he is willing: he is also almighty, and therefore he is able to perform his promises. He that will be truly resolved of God's promises, must have both these settled in his heart, and build on them as on two foundations.

It followeth, Creator of heaven & earth ] We have spoken of the title of the first person, and of his attributes: now we come to speak of his effect, namely the creation: but before we come to it, we are to answer a certain objection which may be made. At the first it may seem strange to some, that the work of creation is ascribed to the first person in Trinity the father: whereas in the Scripture it is common to them all three equally. And first that the father is Creator, it was never doubted: as for the second person the Son, that he is Creator, it is evident: All things are made by it, that is, by the Son, who is the substantial word of the father, and without it was made nothing that was made. And again it is said, that God by his son made the world. As for the holy Ghost, the work of creation is also ascribed unto him: and therefore Moses saith, The spirit moved upon the waters : and Job saith, His spirit hath garnished the heavens. Howe then is this peculiar to the father, being common to all the three persons in trinity? I answer, The actions of God are twofold: either inward, or outward. The inward actions are those, which one person doth exercise towards another: as the father doth beget the son, and this is an inward action peculiar to the father: and all inward actions are proper to the persons from whom they are. So the Son doth receive the Godhead by communication from the Father: and the holy Ghost from them both: and these are inward actions peculiar to these persons. So likewise, for the father to send his son, it is an inward action proper to the father and cannot be communicated to the holy ghost: and the son to be sent by the father only is a thing proper to the Son, and not common to the father, or to the holy Ghost. Now outward actions are the actions of the persons in the Trinity to the creatures: as the work of creation, the work of preservation, and of redemption. These and all such actions are common to all the three persons: the father createth, the son createth, and the holy Ghost createth: and so we may say of the works of government, and of redemption, and of all outward actions of the persons to the creatures. But some again may say, howe then can the work of creation, being an outward action of God to the creature, be peculiar to the first person the father? I answer, the work of creatiō is not so proper to the first person the father, as that it cannot also be common to the rest: for all the three persons jointly created all things of nothing; only they are distinguished in the manner of creating. For the father is the cause that beginneth the work, the son puts it in execution, the holy ghost is the finisher of it. And again, the father createth by the son; & by the holy ghost: the son createth by the holy ghost, and from the father: the holy ghost createth not by the father, nor by the son; but from the father & the son. And this is the reason why the work of creation is ascribed here unto the father, because he alone createth after a peculiar manner, namely by the son, and by the holy Ghost: but the Son and the holy Ghost create not by the father but from him.

Thus having answered the objection, we come to speak of the creation it self. In handling whereof, we must withal treat of the Counsel of God, as being the cause thereof, and of the Government of the creatures, as being a work of God whereby he continunes the creation. And the order which I will observe, is first to speak of the Counsel of God, and secondly of the execution of his Counsel, which hath two special branches, the first the creation, the second the preservation or government of things created.

The Counsel of God, is his eternal and unchangeable decree, whereby he hath ordained all things either past, present, or to come, for his own glory. First I call it a decree, because God hath in it set down with himself and appointed as sovereign Lord, what shall be, what shall not be. I add further, that all things whatsoever come under the compass of this decree; as Paul saith, He worketh all things according to the counsel of his will. And our Savior Christ saith, that a sparrowe cannot fall on the ground without the heavenly father: yea further, he tells his disciples, that the very hairs of their heads are numbered, meaning that they are known and set down in the counsel of God. And considering that God is King of heaven and earth; and that most wise, yea wisdom it self; and most mighty, yea might and power it self: it must needs be that he hath determined how all things shall come to pass in his kingdom, with all their circumstances, time, place, causes, &c. in such particular manner, that the very least thing that may be, is not left vnappointed and vndisposed.

The counsel of God, hath two properties, eternity, and vnchaungeablenes. It is eternal, because it was set down by God from everlasting before all times, as Paul saith, God hath chosen the Ephesians to salvation before all worlds. And he saith of himself, that he was called according to the purpose of God, which was before all worlds. Again, the same counsel once set down, is unchangeable. God saith, I am Jehovah, and I change not. With God (saith S. James) there is no variableness, nor shadow of change. Now such as God is, such is his decree or counsel. And being unchangeable, his counsels also are unchangeable.

God's counsel hath two parts: his foreknoweledge, and his will or pleasure. His foreknowledge, whereby he did foresee all things which were to come. His will, whereby in a general manner he wills and ordains whatsoever is to come to pass: and therefore such things as God altogether nilleth, cannot come to pass. Now these two-parts of the counsel of God must be joined together, and not severed. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as hold that God doeth barely foresee sundry things to come, no manner of way either willing or decreeing the issue and event of them, do bring in little better then Atheism. For if we say that anything comes to pass either against God's will, or God not knowing of it, or not regarding it, we shall make him either impotent or careless, and rase the very foundation of God's providence.

And this decree of God must be conceived of us as the most general cause of all things subsisting: being first in order having all other causes under it, and most principal, overruling all, overruled by none.

Thus we see what is to be held touching God's counsel: now for the better clearing of the truth, three objections of some difficulty are to be answered. First may some man say, if God decree and ordain all things whatsoever, then he decreeth and ordaineth sin: but God decrees not sin in as much as it is against his will: and therefore he decrees not all things. Ans. We use not to say that God doth simply will or decree sin, but only in part, adding withal these caveats: I. That God willeth and decreeth sin, not properly as it is sin, but as it hath in it sundry regards and respects of goodness, so farforth as it is a punishment, or chastisement, or trial, or action, or hath any existence in nature. II. God can so use evil instruments, that the work done by them being a sin, shall nevertheless in him be a good work: because he knows howe to use evil instruments well. If it be further alleged, that God willeth no wickedness, Psal. 5.5. we must know, that God's will is twofold, general, and special. General, whereby God willeth and decreeth that a thing shall be: and by this kind of will he may be said to will sin; and that without sin. For though he decree it thus, yet doth he not instill wickedness into the heart of any sinner, and his decree is only for a most excellent ende. For in regard of God which decreeth, it is good that there should be evil. To this purpose Augustine saith excellently, By an unspeakable manner it comes to pass, that that which is against God's will, is not without his will. Now the special will of God is that whereby he willeth anything in such manner, that he approveth it, and delighteth in it. And thus indeed we cannot say without blasphemy, that god willeth sin. Thus then we see in what manner and how farforth God may be said to decree sin, that is, to will and appoint the permission of it.

Again it may be objected thus. If all things be determined by the unchangeable decree of God, then all things come to pass by an unchangeable necessity: and men in their actions have no freewill at all, or liberty in doing anything. Answer. This must be learned as a certain rule, that the necessary decree of God, doth not abolish the nature of the second causes, and impose necessity upon the will of man, but only order and incline it without any constraint, to one part. As for example: when a people is gathered together to hear gods word, there is none of them but they know that they come thither by God's providence (& In that respect necessarily) yet before they come, they had all freedom and liberty in themselves to come or not to come: and God's eternal counsel did not hinder the liberty of our wills, in coming or not coming, nor take away the same: but only incline and turn them to the choice of one part. An other example hereof we may have in our Savior Christ, whose state and condition of body, if we regard, he might have lived longer: yet by the eternal counsel of God, he must die at that place, at that time, at that hour where and when he died. Whereby we may see, that God's counsel doth not hinder the will of man; but only order and dispose it. Which answer being well marked, we shall see these two will stand together: the necessary and unchangeable counsel of God, and the free will of man. And again, that the same action may be both necessary and contingent: necessary in regard of the highest cause, the counsel of God; not necessary but contingent in respect of the second causes, as among the rest, the will of man.

Thirdly, some will yet object against this doctrine, that if all things come to pass according to God's unchangeable decree, then what needs the using of any means? what needs the preaching of the word, and receiving of the Sacraments? what needs any laws, Princes, Magistrates, or government? what needs walking in men's ordinary callings? all is to no ende: for let men play or work, sleep, or wake; let them do what they will: all is one: for God's eternal counsel must needs come to pass: therefore it may seem in vain for men to busy themselves about such things. Answ. But we must know, that as God hath appointed all things to come to pass in his eternal and unchangeable counsel; so in the same decree, he hath together set down the means and ways whereby he will have the same things brought to pass: for these two must never be severed; the thing to be done, and the means whereby it is done. We may read in the Acts in Paul's dangerous voyage towards Rome, and Angel of the Lord told Paul, that God had given him all that sailed with him in the ship: now the soldiers and mariners hearing this, might reason thus with themselves: Seeing God hath decreed to save us all, we may do what we will, there is no danger, for we shall all come to land alive: but mark what Paul saith, except these abide in the ship, ye cannot be safe: where we see, that as it was the eternal counsel of God to save Paul, and all that were with him: so he decreed to save all by this particular means of their abode in the ship. King Hezekiah was restored to his health, and received from God a promise that he should have 15. years added to his days, and the promise was confirmed by sign: now, what doth he? cast off all means? no: but as he was prescribed, so he applieth a bunch of dry figs to his sore, and useth still his ordinary diet. Therefore it is gross ignorance and madness in men to reason so against God's decree; God in his unchangeable counsel, hath decreed and set down all things how they shall be; therefore I will use no means, but live as I list: nay rather we must say the contrary; because God hath decreed this thing or that to be done: therefore I will use the means which God hath appointed to bring the same to pass.

Now follows the Creation, which is nothing else but a work of the blessed Trinity, forming and framing his creatures which were not before, and that of nothing. The points to be known concerning the creation are many. The first is, the thing by which God did begin and finish the creation. And we must understand, that at the first God made all things, without any instrument or means, and not as men do which bring to pass their business by servants and helps; but only by his word and commandment: as the Psalmist saith, He commanded, and all things were made. In the beginning God said, Let there be light, and there was light: and by the same means was the creation of every creature following. The very power of the word &commandment of God was such, as by it that thing was made and had a being, which before was not. It may be demanded, what word this was by which God is said to make all things. Answ. The word of God in Scripture is taken three ways: for the substantial word, for the sounding or written word, for the operative or powerful word. The substantial word, is the second person begotten of the substance of the father. Now howsoever it be true, that God the father did create all things by his word, that is, by his Son: yet doth it not seem to be true that by these words [ God said, let there be, this or that] that the Son is meant. For that word which God gave out in the creation was in time, whereas the Son is the word of the father before all times: and again, it is a word common to the three persons equally, whereas the Son is the word of the father only. Furthermore, it is not like that it was any sounding word standing of letters and syllables, and uttered to the creatures after the usual manner of men, that was the cause of them: it remains therefore that all things were made by the operative word, which is nothing but the pleasure, will, and appointment of God, and is more powerful to bring a thing to pass then all the means in the world beside. For God's willing of anything is his effecting and doing of it. And this is proved by David, when he saith, He spake the word, and they were made: he commanded, and they were created. Hence we must take out a special lesson, needful to be learned of every man. Look what power God used and shown in making the creatures when they were not, the same power he both can and will show forth in recreating and redeeming sinful men by the precious blood of Christ. By his word he created man's heart when it was not; and he can and will as easily create in us all new hearts, specially when we use the good means appointed for that ende. As, when Christ said to dead Lazarus, Lazarus come forth, he arose and came forth of his grave, though bound hand & foot: so when the Lord speaks to our dead hearts by his word and spirit, we shall rise forth of the graves of our sins &corruptions. In the creation of the great world, God said let there be light, and presently darkness gave place: and the same he can do to the little world, that is, to man. We are by nature darkness, and let God but speak to our blind understandings, our ignorance shall depart, and we shall be enlightened with the knowledge of the true God and of his will: as Paul saith, God that commanded the light to shine out of darkness, is he which hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Secondly, God made all creatures, without motion, labor, or defatigation: for his very bidding of the work to be done, was the doing of it. And this thing no creature can do, but God only, though unto Adam labor was without pain before the fall.

Thirdly, the matter and the first beginning of all creatures was nothing, that is, all things were made, when as there was nothing whereof they might be made, as Paul saith, God calleth those things which be not, as though they were. And indeed in the first creation, all things must be made either of the essence of God or of nothing: but a creature cannot be made of the essence of God, for it hath no parts, it is not diuisible: and therefore God made all things that were made out of himself or his own essence: the conclusion then is, that the framing of the creatures in the beginning, was not of any matter, but of nothing, because before the creation, out of God there was nothing. This must teach us to humble our selves. Many there be that stand upon their ancestors: but let them here look whence they came first, namely, as Abraham saith of himself, of dust and ashes. And what was this dust and ashes made of? surely of nothing: wherefore every man's first beginning is of nothing. Well then, such men as are carried away with their pedigree and descent, if they look well into it, they shall find small cause to boast or brag. And this consideration of our first beginning must move us to true humiliation in our selves.

Fourthly, God in framing his creatures, in the beginning made them good; yea very good. Now the goodness of the creature is nothing else, but the perfect estate of the creature, whereby it was conformable to the will and mind of the Creator allowing and approving of it when he had made it: for a creature is not first good, and then approved of God: but because it is approved of God, therefore it is good. But wherein, will some say, stands this goodness of the creature? I an • wer, in three things: I. in the comeliness, beauty, and glory of every work in his kind both in form and constitution of the matter. II. In the excellency of the virtue which God hath given to it: for as he hath appointed every creature for some especial ende, so he hath fitted and furnished it with sufficient power and virtue for the accomplishing of the same ende. III. In the exceeding benefit and profitableness that came by them to man. But since the fall of man this goodness of the creature is partly corrupted and partly diminished. Therefore when we see any want, defect, or deformity in any of them, we must have recourse back again to the apostasy of our first parents, and remember our fall in them, and say with a sorrowful heart, this comes to pass by reason of man's most wretched sin, which hath defiled heaven and earth, and drawn a curse not only upon himself, but upon the rest of the creatures for his sake, whereby there goodness is much defaced.

Fifthly, the ende of creation, is the glory of God, as Solomon saith, God made all things for his own sake, yea even the wicked for the day of evil. And God propounds this principal ende to himself, not as though he wanted glory, and would purchase it unto himself by the creation; for he is most glorious in himself, and his honor and praise being infinite, can neither be increased nor decreased: but rather that he might communicate and make manifest his glory to his creatures, and give them occasion to magnify the same. For the reasonable creatures of God beholding his glory in the creation, are moved to testify and declare the same among men.

The sixth shall be touching the time of the beginning of the world which is between five thousand and six thousand years ago. For Moses hath set down exactly the computation of time from the making of the world to his own days: and the Prophets after him have with like diligence set down the continuance of the same to the very birth of Christ. But for the exact account of years Chronologers are not all of one mind. Some say there be 3929. from the creation to Christ's birth, as Beroaldus: some 3952. as Jerome and Bede: some 3960. as Luther and • o. Lucidus: some 3963. as Melancthon in his Chronicle and Functius: some 3970. as Bullinger and Tremellius: some towards 4000. as Buntingus. Now from the birth of Christ to this day are 1592. years, and adding these together, the whole time amounteth. And God would have the very time of the beginning of the world to be revealed, first that it might be known to the Church, when the covenant of grace was first given by God to man, and when it was afterward renewed, and how Christ came in the fullness of time, Gal. 4. secondly that we might know that the world was not made for the eternal and everliving God, but for man: thirdly that we might learn not to set our hearts on the world & on the things therein which have beginning and ende, but seek for things eternal in heaven. And before the time which I have named began, there was nothing beside God, the world it self and all things else were uncreated. Some men use to object and say, what did God all that while before the world was? how did he employ himself? what was he idle? Ans. The Jews to this bad question make as bad an answer. For they say he was continually occupied in making many little worlds, which he continually destroyed as he made them, because none pleased him till he made this. But we must rather say, that some things are revealed which God did then, as that he decreed what should come to pass when the world was: & that then the blessed persons in Trinity did take eternal delight each in other. If any man will needs know more, let him hear what Moses saith, Secret things belong to the Lord our God, but things revealed to us and to our children forever: and let them mark what one eluding the question, answered: namely, that God was making hell fire to burn all such curious persons as will needs know more of God then he hath revealed to them: for where God hath not a mouth to speak, there we must not have an ear to hear: therefore our duty is, to let such curious questions pass.

Seventhly, some may ask in what space of time did God make the world? I answer, God could have made the world, and all things in it in one moment: but he began and finished the whole work in six distinct days. In the first day he made the matter of all things and the light: in the second the heavens; in the third day he brought the sea into his compass, and made the dry land appear, and caused it to bring forth herbs, plants, and trees: in the fourth he made the Sun, the Moon, and the stars in heaven: in the fifth day he made the fishes of the sea, the fowls of the heaven, and every cree • ing thing: in the sixth day he made the beasts of the field, and all cattle, and in the end of the sixth day he made man. Thus in six distinct spaces of time, the Lord did make all things: and that especially for three causes. I. To teach men that they ought to have a distinct and serious consideration of every creature: for if God made the world in a moment, some might have said, this work is so mystical, that no man can speak of it. But for the preventing of this cavil, it was his pleasure to make the world and all things therein in six days: and the seventh day he commanded it to be sanctified by men, that they might distinctly and seriously mediate upon every days work of the creation. II. God made the world, and everything therein in six distinct days, to teach us, what wonderful power and liberty he had over all his creatures: for he made the light when there was neither Sun nor Moon, nor stars: to show, that in giving light to the world, he is not bound to the Sun, to any creature, or to any means: for the light was made the first day: but the sun, the moon, and the stars were not created before the fourth day. Again, trees and plants were created the third day: but yet the sun, moon, and the stars, and rain which nourish and make herbs, trees, and plants to grow were not created till after the third day: which shows plainly, that God can make trees, plants, and herbs to grow without the means of rain, and without the virtue and operation of the Sun, the Moon, and the stars. III. He made the world in six distinct days, and framed all things in this order, to teach us his wonderful providence over all his creatures: for before man was created he provided for him a dwelling place, and all things necessary for his perpetual preservation, and perfect happiness and felicity. So also he created beasts and cattle: but not before he had made herbs, plants, and grass, and all means whereby they are preserved. And if God had this care over man when as yet he was not: much more will God have care over him now when he is, and hath a being in nature.

And thus much concerning the points of doctrine touching the creation. The duties follow. And first by the work of creation we may discern the true Jehovah from all false gods and idols in the world. This Isaiah maketh plain, bringing in the Lord reasoning thus: I am God, and there is none other God besides me. How is that proved? thus: I form the light, and create darkness, I make peace, and create evil: I the Lord do all these things. If a man ask thee how thou knowest the true God from all false gods: thou must answer, by the work of creation: for he alone is the maker of heaven and earth, and all things in them. This property cannot agree to any creature, to any man, Saint, or Angel: nay, not to all men and all Angels they cannot give being to a creature which before was nothing. Secondly, whereas God the father is Creator of all things, and hath given unto man reason, understanding, and ability, more then to other creatures, we are taught to consider and meditate of the work of God's creation. This the wise man teacheth us, saying, Consider the work of God. And indeed it is a special duty of every man which professeth himself to be a member of God's Church, as he acknowledgeth God to be the Creator, so to look upon his workmanship and view and consider all creatures. A skillful workman can have no greater disgrace, then when he hath done some famous thing, to have his friend pass by his work, and not so much as look upon it. If it be demanded for what ende must we look upon the work of God's creation? I answer, that in it we may see and discern God's power, wisdom, love, mercy, and providence, and all his attributes, and in all things his glory. This is a most necessary duty to be learned of every man: we think nothing too much or too good to bestow on vain shows, and plays, idle sports and pastimes, which are the vanities of men, and we do most willingly behold them: in the mean season utterly neglecting and contemning the glorious work of God's creation. Well, the Lord God hath appointed his Sabbath to be sanctified not only by the public ministry of the word, and by private prayer, but also by an especial consideration and meditation of God's creatures: and therefore the duty of every man is this, distinctly and seriously to view and consider the creatures of God; and thereby take occasion to glorify his name, by ascribing unto him the wisdom, glory, power, and omnipotency that is due unto him and appears in the same.

Thirdly, we must give God glory in all his creatures, because he is the creator of them all. So in the Revelation the four and twenty Elders fall down before him, and say, Thou art worthy, O Lord, to receive glory and honor, and power: giving this reason, for thou hast created all things, and for thy wills sake they are and have been created. Read the Psalms 147. and 148. both which tend to this effect, that God must be praised, because he is the Creator of all things, to whom all glory is due. We know, that when men behold any curious work of a cunning and skillful craftesman, straightway they will leave the work, and inquire after him that made it, that they may praise his skill. The same is our duty in this case, when we come abroad, and behold everywhere in all the creatures the admirable and unspeakable wisdom, goodness, and power of God, then we must make hast from the creature, and go forward to the Creator, to praise and glorify him: and herein must we show our selves to differ from brute beasts, in that by the use and view of God's creatures, we do return due glory, praise, and honor unto the Creator.

Our fourth duty is set down by the Prophet Amos, who moving the people to meet God by repentance, addeth a reason taken from the creation: He that fourmeth the mountains and createth the winds, which declareth unto man what is his thought, which maketh the morning darkness, &c. the Lord God of hosts is his name. The meaning of the Prophet is this: God is a terrible judge, and we are as traitors & rebels against him: therefore the best way that we can take is this: he is coming to judgment, let us therefore meet him and fall down before him, and humble our selves under his mighty hand. And the holy Ghost by the Prophet would move the people to meet God by serious repentance, by a reason framed thus: If God who is their judge, be able to create the winds, and to form the mountains, and to make the morning darkness: then he is also able to make an eternal judgment for their confusion. And therefore all such as be impenitent sinners, let thē prepare thenselves to turn unto him: & surely if men had grace to lay this to their hearts; they would not live so long in their sins without repentance as they do: nay rather, they would prepare thenselves to meet him in the way before he come to judgment, because he is a Creator, and therefore able to bring infinite punishments upon them at his pleasure, and to bring them to nothing as he made them of nothing. And let them know it, whosoever they be that go forward in their sins, that God the creator whensoever he will, can open hell to devour them: and that he can show himself as mighty in his judgment to men's destruction, as he was mighty in the beginning in giving us a being when we were nothing. Wherefore notable is the practice of David, who inures himself to the fear of God by the consideration of his creation, saying, I am fearfully and wonderfully made, &c.

Lastly, those which have been impenitent sinners through all their life past, must not only learn to repent for their sins; but also endeavor to perform obedience unto God's word. God is a creator, and the thing created should in all respects be conformable to his will: for David saith, Thine hands have fashioned me, and framed me, give me understanding therefore that I may learn thy commandments. And good reason: for there is no man of any trade, but he would fain have all that he maketh and deviseth to be used: but yet so as the use thereof must be conformable to the will of the maker. For this cause Moses that faithful servant of God saith, that the people of Israel dealt wrongfully with the Lord: why? for he hath created them, and proportioned them, he is their father and be bought them: yet they have dishonored him by corrupting thenselves towards him by their vice. All creatures in heaven and in earth do the will of the Creator, except man, and the devil and his angels: for the Sun, the Moon, and the Stars, they keep that course which God hath appointed them: but man though he be bound to do the will of God, because God is his Creator, yet he rebels against him. The potter if in tempering his clay, he cannot make and frame it according to his mind, at length he will dash it in pieces: so God, he createth man, not that he should do his own will, but God's will: and therefore the Lord in his wrath will confound him eternally who soever he be that followeth the lusts of his own wicked heart, and will not be brought to be conformable to God's will, but goes on his rebellion without stay. For this cause it stands every man in hand to yield himself pliable unto God's will, & to endeavor to obey it by keeping a good conscience before God and all men, and by walking faithfully in his calling, least the ende be confusion. If a man have a trade and other men come into his shoppe, and use such tools and instruments as be there to wrong ends, he will in no wise brook it, but take the abuse in great displeasure: now the world is as it were an opened shoppe in which God hath set forth unto us his glory and majesty: and the creatures of all kinds be instruments appointed for excellent uses, and specially man for the accomplishment of his will. And therefore when he rebels against the will of God, and by sin puts the creatures to wrong ends, he cannot but most grievously offend God.

And thus much of the duties. Now in the third place follow the consolations unto God's Church and people. First as S. Peter saith, God is a creator, yea a faithful creator. The properties of a faithful creator are two: I. He will preserve his creature: no man is so tender over any work as he that made it, for he cannot abide to see it any way abused. God therefore being a faithful creator, tenderly loves all his creatures. So Job reasoneth with God, that he will not cast him off, because he is the work of his hands. II. God will bear with his creature, to see whether it will be brought to any good ende and use before he will destroy it. And to use the former comparison: the potter will turn and work the clay every way to make a vessel unto his mind; but if it frame no way, then will he cast it away and dash it against the wall. And so God who created man, still preserveth him, and useth all means to make him conformable to his will, before he cast him off. The Lord did long strive with men in the old world, to turn them from their wickedness: but when nothing would serve them, it is said, It repented the Lord that he made man on the earth. And in like manner, if we which are the creatures of God, shall rebel against this our creator, it may be, he will bear with us for a time: but if we continue therein, and do not turn to him by repentance, he will bring upon us a final destruction both in body and soul. Yet I say, before he do this, his manner is to try all means to preserve us, and turn us unto him: and afterward if nothing will serve, then will he show forth his power in men's confusion: and therefore it stands us in hand to look unto it betime.

Secondly, look what power the Lord did manifest in the creation of all things, the same power he both can and will make manifest in the redemption of mankind. In the beginning God made all things by his word; and so likewise he is able still to make by the power of his word, of a wicked man that is dead in sin, a true and lively member of Christ: which the Prophet Isaiah signifieth when he saith, The Lord that created the heavens and spread them abroad, he that stretcheth forth the earth and the body thereof, &c. I the Lord have called thee in righteousness. This must not encourage evil men in their wickedness, but it serveth to comfort the people of God, considering that the same God which once created them, is also as able to save them: and will show himself as mighty in their redemption, as he was in their creation of nothing.

And thus much of the creation in general. Now it followeth that we come to the handling of the parts thereof. For it is not said barely that God is a Creator; but particularly that he is a creator of heaven and earth : of both which we will speak in order: and first of the creation of heaven.

Heaven ] in God's word signifieth all that is above the earth: for the air wherein we breath is called heaven. And according to this acceptation of the word, there are three heavens, as Paul saith, He was taken up into the third heaven. The first of these heavens is that space, which is from the earth upward unto the firmament, where the stars are. Thus the birds which fly in the air between the earth and the stars, are called the fowls of the heaven : and when God sent the flood to drown the old world, Moses saith, the windows of heaven were opened : meaning, that God poured down rain from the clouds abundantly, for the making of a flood to drown the world. The second heaven is that which containeth the Sun, the Moon, and the stars: so Moses saith, that God in the beginning created the Sun, the Moon, and the stars, and placed them in the firmament of heaven. Besides these two heavens, there is a third which is invisible: and yet it is the work of God's hands: and it is that glorious place where Christ even in his manhood sitteth at the right hand of the father: and whither the souls of the faithful departed are carried, and placed: and in which at the ende of the world shall all the elect both in body and soul, have perfect joy and bliss in the glorious sight and presence of God forever. But for the better conceiving the truth, we are to skanne and consider diligently three questions. First, whether this third heaven be a creature; for many have thought it was never created, but was eternal with God himself: but it is a gross error contrary to God's word. For the Scripture saith, Abraham looked for a city (meaning the heavenly Jerusalem, this third heaven) having a foundation whose builder and maker is God. Further if it be eternal, it must either be? Creator or a creature: but it is no creator, for then it should be God: and therefore it must needs be a creature. But some will say, the Lord is eternal, and this third heaven hath always been the place of the Lord's abode, and therefore it is also eternal. Answer. True it is indeed that God doth show his glory and majesty in the third heaven: but yet that cannot possibly contain his Godhead, as Solomon saith, Behold the heavens, and the heavens of heavens are not able to contain thee. Wherefore though God doth manifest his eternal glory in this third heaven, yet doth it not follow that therefore this place should be eternal: for he needs no habitation to dwell in: he is everywhere filling all things with his presence, excluded from no place. The second question is, where this third heaven is? A •• were. There are some protestants say, it is everywhere: and they hold this opinion to maintain the real presence of the Lord's body in or about the Sacrament. But if it were everywhere, then hell should be in heaven, which no man will say: but heaven indeed is above these visible heavens which we see with our eyes: so the Apostle saith, Christ ascended on high far above all heavens, &c. And again it is said of Stephen, that being full of the holy Ghost, He looked up steadfastly into the heavens, and saw them open, and the son of man standing at the right hand of God. Thirdly it may be demanded, why God created this third heaven? Answer. God made it for this cause, that there might be a certain place wherein he might make manifest his glory and majesty to his elect angels and men; for the which cause it was created a thousand fold more glorious then the two former heavens are, and in this respect it is called Paradise, by reason of the joy and pleasure arising from God's glorious presence. And our Savior Christ calleth it the house of God his father ; because into it must be gathered all gods children. It is called the kingdom of heaven, because God is the king thereof and ruleth there in perfect glory. True it is, God hath his kingdom here on earth: but he ruleth not so fully and gloriouslie here, as he • hall in heaven: for this is the kingdom of grace, but that is the kingdom of his glory, where he so reigneth, that he will be all in all, first in Christ, & then in the elect both angels and men.

Now follow the duties whereunto we are moved principally in consideration of the making of the third heaven. First, if God created it especially for the manifestion of his glory unto men, that at the ende of this world, by the fruition of God's most glorious presence, there they might have perfect joy and felicity: we have occasion here to consider the wonderful madness and forgetfulness that reigneth everywhere among men, which only have regard to the estate of this life, and cast all their care on this world, and never so much as once dream of the joyful and blessed estate which is prepared for God's children in the highest heaven. If a man having two houses • one but a homely cottage, and the other a princely palace, should leave the better and take all the care and pains for the dressing up of the first, would not every man say, he were a mad man? yes undoubtedly. And yet this is the spiritual madness that takes place everywhere among men: for God hath prepared for us two houses, one is this our body which we bear about us, which is an house of clay, as Job saith, We dwell in houses of clay whose foundation is dust, which shall be destroyed before the moth: & as Peter saith, a tabernacle or tent, which we must shortly take down; and wherein we abide but as pilgrims and strangers. Again, the same God of his wonderful goodness hath provided for us a second house in the third heaven, wherein we must not abide for a time and so depart: but for evermore enjoy the blessed felicity of his glorious presence. For all this mark a spiritual frenzy possessing the minds of men; for they employ all their care and industry for the maintaining of this house of clay, whose foundation is but dust: but for the blessed estate of the second house, which is prepared for them in the kingdom of heaven, they have little regard or care. They will both run and ride from place to place day and night, both by sea and land: but for what? Is it for the preparing of a mansion place in the heavenly Jerusalem? Nothing less, for they will scarce go forth of the door to use any means whereby they may come unto it: but all their study is to patch up the ruins and breaches of their earthly cabbine. Now let all men judge in their own consciences, whether as I have said, this be not more then senseless madness? Again, the body is but a tabernacle wherein we must rest as it were for a night, as a stranger doth in an Inn, and so away: but the second house is eternal in the heavens, an everlasting seat of all felicity and happiness. And therefore our duty is above all things, to seek the kingdom of God and his righteousness, as Christ himself biddeth us. And if the Lord have there prepared such a place for us, thē we must in this world use all good means, whereby we may be made worthy the fruition of it; and also fit and ready at the day of death to enter into it: which at the day of judgment we shall fully possess both in soul and body, and there reign eternally in all happiness with God Almighty our creator, the Father, the Son, and the Holy Ghost. But some may say, how shall a man so prepare himself, that he may be fit for that place? Answer. This the holy Ghost teacheth us: for speaking of this heavenly Jerusalem, he saith, There shall enter into it none unclean thing, neither whatsoever worketh abomination or lies. The means then to make our selves fit is, to seek to be reconciled to God in Christ for our sins past, and withal to endeavor to have an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come, we must remember what Saint John saith, Everyone that hath this hope purifieth himself, meaning, that he which hath hope to reign with Christ in heaven, useth the means whereby he may purify and keep himself from sin, as also he saith after, that he which is borne of God keepeth himself, and the wicked one toucheth him not. Signifying, that all such persons as are truly justified and sanctified, carry such a narrow and strait watch over the whole course of their lives and conversations that the devil can never give them deadly wounds, and wholly overcome them. Now the man that i • resolved in his conscience of the pardon of his sin for the time past, and hath a steadfast purpose in his heart to keep himself upright, &continually to walk in righteousness and true holiness all the days of his life: this man, I say, is prepared and made fit to enter into the heavenly Jerusalem: come death when it will, he is ready. And howsoever he must not look for heaven here upon earth, yet he is as it were in the suburbs of this heavenly city: and at the end of this life, the king thereof, the Lord Jesus will open the gates, and receive him into his kingdom, for he is already entered into the kingdom of grace. To conclude this point, let every man in the fear of god, be moved hereby to set his heart to prepare himself; that when God shall call him hence, he may be fit to enter into that glory. Secondly, seeing God hath prepared the third heaven for us, it teacheth every man in this world to be content with the estate wherein God hath placed him, whether it be high or low, rich or poor: why so? because here he is but a pilgrim, and lives in a cottage of clay, and in a tent wherein he must abide but a while, as a pilgrim doth, oftentimes carrying his house about with him; and we shall in better sort accept the afflictions which God sends us in this life; if we remember that there is prepared for us a place of joy, which must be our resting place and perfect felicity for evermore. This was the practice of the chidren of God, especially of Abraham: for when the Lord called him out of his own country, he obeyed, and by faith abode in the promised land, as in a strange country, as one that dwelt in tents with Isaac and Jacob, heirs with him in the same promise : and the reason followeth, for he looked for a city having a foundation whose builder and maker is God. They believed that these things which the Lord promised, were shadows of better things: and hereon stayed themselves, being well content with that estate whereto God had called them. So Paul was contented to bear the afflictions which God had laid upon him, and his reason was, Because (saith he) we look not on things which are seen, but on things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. And in the next chapter: We know (saith he) that if our earthly house of this Tabernacle be destroyed, we have a dwelling given us of God, that is, an house not made with hands, but eternal in the heavens. And for this cause his desire was rather to remove out of this body, and to be with the Lord.

And thus much concerning heaven. Now followeth the second part of God's creation in these words.

And earth ] Earth signifieth the huge mass or body standing of sea and land, on which we live, and all things that be in or upon the earth whatsoever: as Paul saith, For by him were created all things that are in heaven or in earth, &c. In other Creeds which were made since this of the Apostles, being expositions of that; there is added, maker of all things visible and invisible. Here we have occasion to speak of all creatures, but that were infinite: therefore I will make choice of these two, good Angels and Men.

• I. That Angels had a beginning it is no question: for Paul saith, that by God all things were created in heaven and earth, things visible and invisible, whether thrones, principalities, or powers. And in respect of the creation, angels are called the sons of God. But the time & day of their creatiō cannot be set down further thē this, that they were created in the cōpass of the six days. For Moses saith, Thus, namely in the compass of the first six days, the heavens and the earth were fashioned, and all the h • ast of them: that is, all variety of creatures in heaven and earth serving for the beauty and glory thereof: whereof no doubt the Angels are the principal.
• II. Touching the nature of Angels, some have thought that they are nothing but qualities and motions in the minds of men, as the Sadducees and the Libertines of this time: but the truth is, that they are spirits, that is, spiritual and invisible substances created by God, and really subsisting: for the Scripture ascribes unto them such kind of actions which cannot be performed by the creatures, save only such as be substances: as to stand before the throne of God, to behold the face of the Father, to carry men's souls to heaven, &c. yet must we not imagine that they are bodily substances consisting of flesh and bone. And though they took upon them visible shapes and forms, and did eat and drink in the company of men, and thereupon are called Men in Scripture: yet they did this by divine dispensation for a time, that they might the better perform the actions and businesses among men, to which they were by God appointed. And the bodies of men which they assumed, were no parts of their natures united to them, as our bodies are to us; but rather they were as garments are to us, which they might put off and on at their pleasure. If any shall ask, whence they had these bodies, the answer is, that either they were created of nothing by the power of God, or framed of some other matter subsisting before. If again it be asked what became of these bodies when they laid them down, because they used them but for a time, the answer may be, that if they were made of nothing, they were again resolved into nothing: if made of other creatures, that then they were resolved into the same bodies of which they were first made; though indeed we can define nothing certainly in this point.
• III. Angels are reasonable creatures of excellent knowledge and understanding, far surpassing all men save Christ. Their knowledge is threefold: natural, revealed, experimental. Natural, which they received from God in the creation. Reuealed, which God makes manifest to them in process of time, whereas before they knew it not. Thus God revealed to Gabriel the mystery of the 70. weeks, Dan. 8, and 9. And in the Apocalypse many things are revealed to the Angels that they might reveal thē to us. Experimentall knowledge, is that which they get by observing the dealings of God in the whole world, but specially in the Church. And thus Paul saith, that to principalities and powers in heavenly places is known the manifold wisdom of God by the Church.
• IV. And as the knowledge, so also the power of the good Angels is exceeding great. They are able to do more then all men can. Therefore Paul calls them mighty Angels, 2. Thess. 1.7. Yea their power is far superior to the power of the wicked angels, who since the fall are under them and cannot prevail against them.
• V. The place of the abode of Angels, is the highest heaven, unless they be sent thence by the Lord, to do something appointed by him. This our Sa • iour Christ teacheth when he saith, that the angels of little ones do already behold the face of their father in heaven. And the wicked angels before their fall were placed in heaven, because they were cast thence.
• VI. That there be certain distinctions and diversities of angels, it is very likely, because they are called thrones, and principalities, and powers, Ch • rubim and Seraphim. But what be the distinct degrees and orders of Angels, and whether they are to be distinguished by their natures, gifts, or offices, no man by scripture can determine.
• VII. The ministry of angels to which the Lord hath set them apart is threefold, and it respecteth either God himself, or his church, or his enemies. The ministry which they perform to God, it first of all, to adore, praise, and glorify him continually. Thus the Cherubims in Esaies vision cry one to another, Holy, holy, holy is the Lord God of hosts: the world is full of his glory. And when they were to publish the birth of the Messias, they begin on this manner, Glory to God in the highest heavens, peace on earth. And John in his vision heard the angels about the throne, crying with a loud voice, Worthy is the Lamb, &c. to receive power, riches, and strength, wisdom, and honor, and glory, and praise. And indeed the highest ende of the ministry of Angels is the manifestatiō of the glory of God. The second, is to stand in God's presence, evermore ready to do his commandments, as David saith, Praise the Lord, ye his Angels that excel in strength that do his commandments in obeying the voice of his word. And here is a good lesson for us. We pray daily, that we may do the will of God as the Angels in heaven do it: let us therefore be followers of the holy Angels in praising God and in doing his commandments as they do.

The ministry of Angels concerning the Church, stands in this, that they are ministering sprits for the good of them which shall be heirs of salvation. The good is threefold; in this life, in the ende of this life, and in the last judgment: again, the good which they procure to the people of god in this life, is either in respect of body or soul. In respect of the body, in that they do most carefully perform all manner of duties which do necessarily tend to preserve the temporal life of God's children, even from the beginning of their days to the ende. David saith, that they pitch their tents about them that fear the Lord. When Agar was cast forth of Abraham's family, and wandered in the wilderness, an angel comes unto her and gives her counsel to return to her mistress and humble her self. When Elias fled from Jezebel, he was both comforted, directed, and fed by an angel. And an angel bids the same Elia • be of good courage and without fear to go to King Achazias & reproou • him. Angels bring Lot and his family out of Sodom and Gomorrhah, before they burn the cities with fire and brimstone. When Jacob feared his brother Esau, he saw angels coming unto him: and he plainly acknowledgeth that they were sent to be his protectours & his guides in his journey. Abraham being persuaded of the assistance of God's angels in all his ways, said to his servant, The Lord God of heaven, who took me from my fathers house, &c. will send his angels before thee. The wise men that came to see Christ are admonished by angels to return another way: and Joseph by the directiō of an angel fled into Egypt, that he might preserve Christ from the hands of the cruel tyrant. The tents of the Israelites was guarded by angels. The three children are delivered from the fiery furnace: and Daniel out of the Lions den by angels. When Christ was in heaviness they ministered unto him and comforted him: and they brought Peter out of prison and set him at liberty.

Again, the angels procure good unto the souls of the godly, in that they are maintainers and furtherers of the true worship of God, and of all good means, whereby we attain to salvation. The law was delivered in Mount Sina by angels: and a great part of the Revelation of John. They expound to Daniel the seventy weeks They instruct the Apostles touching the return of Christ to the last judgment. An angel forbids John to worship him, but to worship God the creator of heaven and earth. They fetch the Apostles out of prison, and bid them teach in the temple. An angel brings Philip to the Eunuch that he may expound the Scriptures to him. Lastly, they reveal the mysteries and the will of God: as to Abraham that he should not kill his son Isaac, to Mary and Elizabeth the nativity of John the Baptist, & of Christ our Savior, and all this they do according unto the will of God, Gal. 1.8. Beside all this, angels rejoice at the conversion of sinners by the ministry of the Gospel. And for the Churches sake, they protect not only particular men, but even whole nations and kingdoms.

The ministry of Angels in the end of this life, is to carry the souls of the godly into Abraham's bosom as they did the soul of Lazarus. And in the day of judgment to gather all the Elect that they may come before Christ, and enter into eternal fruition of glory both in body and soul.

The third and the last part of the ministry of Angels, concerns God's enemies; and it is to execute judgments on all wicked persons and impenitent sinners. Thus all the first borne of Egypt are slain by an angel. When Joshua was about to sack Ierico, an angel appeared unto him as a captain, with a drawn sword to fight for Israel. When the host of Zenacherib came against Israel, the angel of the Lord in one night slue an hundred eighty & five thousand. Because Herod gave not glory unto God, the angel of the Lord smote him so as he was eaten up of lyce and died.

And thus we see what points we are to mark touching the good Angels. Now followeth the use which we are to make in regard of their creation. First whereas they are God's ministers to inflict punishments upon the wicked, here is a special point to be learned of us; that every man in the fear of God take heed howe he liveth and continueth in his sins, for the case is dangerous considering that God hath armies of Angels, which stand ready everywhere to execute God's heavy judgments upon them that live thus. When the people of Israel had sinned against the Lord, Moses saith, they were naked, that is, open to all the judgments of god; evē destitute of the guard of his good angels. Wretched Balaā that wizard went to Balak to curse the children of Israel: and as he went it is said, the Angel of the Lord stood in his way with a drawn sword: & if the asse had not been wiser thē his master, the angel had slain him. Whereby it appears, that whē we rush on into the practice of any sin, we do as much as in us lieth to cause god to send down his judgments upon us for our sins, and that by the ministry of his angels. Secondly, we are taught another lesson by Christ himself: See (saith he) that you despise not one of these little ones : now mark his reason: for I say unto you, that in heaven their angels do always behold the face of my father. By little ones he meaneth young infants which are within the covenant; or others which are like to young infants in simplicity and innocence of life and humility. And Christ will not have them to be despised. A duty very needful to be stood upon in these times. For now a days if a man carry but a show of humility, of good conscience • and of the fear of God, he is accounted but a silly fellow, he is hated, mocked, and despised on every hand. But this should not be so. For him whom God honoreth with the protection of his good angels, why should any mortal man despise? And it stands mockers and scorners in hand to take heed whom they mock. For though men for their parts put up many abuses and injuries, yet their angels may take just revenge by smiting them with plagues and punishments for their offenses.

Thirdly, seeing angles are about us, and serve for the good of men, we must do whatsoever we do in reverent and seemly manner, as Paul gives counsel to the Philippians, Brethren, saith he, whatsoever things are true, whatsoever things are honest, just, pure, & pertain to love, of good report: if there be any virtue, if there be any praise, think on these things : many men do all their affairs orderly for avoiding shame, but we must do the same upon a further ground, namely because God's holy angels wait on us. And considering that men have care to behave themselves well when they are before men: what a shame is it for a man to behave himself unseemly either in open or in secret, he then being before the glorious angels. Paul saith, that the woman ought to have power on her head, because of the angels, that is, not only the ministers of the Church, but gods heavenly angels, which daily wait upon his children, and guard them in all their ways.

Fourthly, this must teach us modesty, and humility: for the angels of God are very notable and excellent creatures; and therefore they are called in the Psalms Elohim, gods: yet how excellent soever they be, they abase themselves to become guardians and keepers unto sinful men. Now if the Angels do so abase themselves; then much more ought every man to abase and humble himself in modesty • and humility before God; and whatsoever our calling is, we must not be puffed up but be content. This is a necessary duty for all, but especially for those which are in the schools of the Prophets; whatsoever their gifts or birth be, they must not think themselves too good for the calling of the ministry. And if god have called us thereunto, we must be content to become servants unto all in the matter of salvation: though the men whom we teach be never so base or simple; for no man doth so far excel the basest person in the world, as the glorious Angels of God do exceed the most excellent man that is; therefore seeing they vouchsafe to become servants unto us, we must not think our selves too good to serve our poor brethren.

And thus much of the duties. Now follow the consolations that arise from this, that God hath given his glorious angels to serve for the protection and safeguard of his church and people. If men's spiritual eyes were open, they should see the devil and his angels, and all the wicked of this world to fight against them: & if there were no means of comfort in this case, then our estate were most miserable. But mark; as God's servant hath all these wicked ones to be his enemies: so he hath garrisons of angels that pitch their tents about him and defend him from them all. So David saith, He shall give his Angels charge over thee, & they shall keep thee in all thy ways, that thou dash not thy foot against a stone : where the angels of God are compared to nources, which carry little children in their arms, feed them, and are always ready at hand, to save them from falls and many other dangers. When the king of Syria sent his horses &chariots to take Elisha the Lord's prophet, because he revealed his counsel to the king of Israel: his servant saw them round about Dothan where he was, and he cried, Alas, master, what shall we do? then Elisha answered, Fear not: for they that be with us, are more then they that be with them : & he besought the Lord to open his servants eyes, that he might see: and the Lord opened his eyes, and he looked and behold, the mountains were full of horses and chariots of fire round about Elisha. So likewise not many years ago, our land was preserved from the invasion of the Spaniards, whose huge Navy lay upon our sea coasts; but how were we delivered from them? surely by no strength nor power, nor cunning of man; but it was the Lord, no doubt, by his Angels that did keep our coasts, and did scatter our enemies, and drown them. Let enemies rage, and let them do what they will, if a man keep himself in the ways which God prescribeth, he hath God's Angels to guide and preserve him: which thing must move men to love and embrace the true religion, and to conform themselves in all good conscience to the rule of God's word. For when a man doeth not so, all the Angels of God are his enemies, and at all times ready to execute God's vengeance upon him: but when men carry themselves as dutiful children to God, they have this prerogative that God's holy Angels do watch about them, and defend them day and night from the power of their enemies, even in common calamities and miseries. Before God sends his judgments on Jerusalem, an angel is sent to mark them in the foreheads that mourn for the abominations of the people. And this privilege none can have but he whose heart is sprinkled with the blood of Christ, and that man shall have it unto the ende.

And thus much of the creation of Angels. Now it follows to speak of the creation of Man : wherein we must consider two things: I. the points of doctrine: II. the uses. For the points of doctrine. First, Man was created and framed hy the hand of God, and made after the image of God: for Moses brings in the Lord speaking thus, Let us make man in our image, &c. in the image of God created he them, which also must be understood of Angels. The image of God, is nothing else but a conformity of man unto God, whereby man is holy as God is holy: for Paul saith, Put on the new man which after God, that is, in God's image, is created in righteousness and true holiness. Now I reason thus: wherein the renewing of the image of God in man doth stand, therein was it at the first: but the renewing of God's image in man doth stand in righteousness and holiness: therefore God's image wherein man was created at the beginning, was a conformity to God in righteousness and holiness. Now whether God's image doth further consist in the substance of man's body and soul, or in the faculties of both, the Scripture speaketh nothing. This Image of God hath two principal parts: I. wisdom: II. holiness. Concerning wisdom Paul saith, Put ye on the new man which is created in knowledge, after the image of him which created him. This wisdom consisteth in three points: I. in that he knew God his creator perfectly: for Adam in his innocence knew God so far forth as it was convenient for a creature to know his creator. II. He knew God's will so far forth as it was convenient for him, to show his obedience thereunto. III. He knew the wisdom and will of his creator touching the particular creatures: for after Adam was created, the Lord brought every creature unto him, presenting them unto him as being lord and king over them, that he might give names unto them. Whereby it appears that Adam in his innocence did know the nature of all creatures, and the wisdom of God in creating them, else he could not have given them fit names: and when God brought Eve unto Adam, he knew her at the first, and said, This is now bone of my bone, and flesh of my flesh, she shall be called woman, &c. The second part of God's image in man, is holiness and righteousness; which is nothing else but a conformity of the will & affections, and of the whole disposition of man both in body & soul, to the will of God his creator. Yet we must remember that Adam in his innocence had a changeable will, so as he could either will good or evil: he was created with such liberty of will, as that he could indifferently will either. And we must not think that the will of the creature was made unchangeably good: for that is peculiar to the will of God, and hereby is the Creator distinguished from the creature.

And here two things offer themselves to be considered. The first, why the man is called the image of God, and not the woman. Ans. He is so called, not because holiness and righteousness is peculiar to him which is common to both: but because God hath placed more outward excellency and dignity in the person of a man then of a woman. The second, how Christ should be called the image of God. Ans. He is so called for two special causes. First, because he is of the same substance with the father; and therefore is his most absolute image, and as the author of the Hebrews saith, the brightness of his glory and the ingraued form of his person. Secondly, because God being invisible doth manifest himself in Christ; in whom as in a glass we may behold the wisdom, goodness, the justice and mercy of God.

The second point to be considered in the creation of man is the dignity of his person: for David saith, Thou hast made man little inferior to the Angels, and crowned him with glory, and worship. This dignity stands in four points. I. A blessed communion with the true God: for Paul speaking of the Gentiles which were not called, saith they were strangers from the life of God. Where by the contrary we may gather, that our first parents in their innocence lived the life of God, which is nothing else but to lead such a life here on earth, as that the creature shall have a blessed and immediate fellowship with God, which stands in this, that before the fall of man, God revealed himself in a special manner unto him, so as his very body and soul was a temple and dwelling place of the Creator. This fellowship between God and man in his innocence, was made manifest in the familiar conference which God vouchsafed to man: but since the fall, this communion is lost: for man cannot abide the presence of God. And therefore when Peter had fished all night, and caught nothing, our Savior bad him cast down his net to make a draught, who did so; but when he saw the great multitude of fishes that were taken, at this sight beholding but as it were some sparks of the glorious majesty of God in Christ, he fell down at his feet, saying, Lord, depart from me, for I am a sinner. The second point wherein man's dignity consisteth, is, that man was made lord and king over all creatures, as David saith, Thou hast made him to have dominion in the works of thy hands: and therefore God having created him in his image, biddeth him rule over the fishes of the sea, over the fowls of the heaven, and over every beast that moveth upon the earth: & afterward he brought them all to him, as to a sovereign lord and king to be named by him: and answerably every creature in his kind gave reverence and subjection unto man before his fall, as unto their lord and king. Where by the way we must remember, that when we see any creature that is hurtful and noisome unto man, and would rather devour then obey him; it must put us in mind of our sin: for by creation we were made lords and kings over all creatures, and they durst not but reverence and obey us: but the rebellion of man unto God is the cause of the rebellion of the creatures unto us. The third part of man's dignity by creation is, that before his fall he had a wonderful beauty and majesty above all creatures in his body: whereupon David saith, the Lord hath crowned him with glory and worship. And in the renewing of the covenant with Noah, God saith, that the dread and fear of man shall be upon all creatures: which now though it be but small, yet doth it plainly show what was the glory and majesty of man's person at the first. The fourth dignity of man's estate in innocence is, that his labor was without pain or weariness: if he had never fallen he should have labored in the garden; but so as he should never have been wearied therewith. For when Adam was fallen, God said, In the s • eat of thy face, shalt thou eat thy bread: now if the pain in labor come after as a curse upon man for his transgression, then before his fall man felt no pain in his affairs. And in these four things consisteth man's dignity which he had in the creation.

Now in the third followeth man's calling before his fall: which is twofold: I. particular: II. general. Mans particular calling was to come into the garden of Eden, to keep it, and to dress the trees and fruits thereof. This shows unto us a good lesson, that every man must have a particular calling wherein he ought to walk: and therefore such as spend their time idly in gaming and vain delights, have much to answer to God at the day of judgment. This will not excuse a man to say thē, that he had land & living to maintain himself, and therefore was to live as he list, for even Adam in his innocence had all things at his will, & wanted nothing; yet even then God employed him in a calling: therefore none must be exempted, every man both high & low must walk in his proper calling. Adams general calling, was to worship his Creator, to which he was bound by the right of creation, considering the moral law was written in his heart by nature. Which is signified in the Decalogue; where the Lord requires worship and obedience of his people, because he is Jehovah, that is, one which hath being in himself, and gives being to all men by creation. For the better understanding of this point, we are to consider three things. I. The place where Adam did worship. II. The time. III. The sacraments. For the first, God ever since the beginning had a place where he would be worshipped, and it is called God's house, which then was the garden of Eden. For it was unto Adam a place appointed by God for his worship, as Church-assemblies are unto us: where also the Lord at some time did in a special manner show himself unto his creature. Touching the time of God's worship, it was the seventh day from the beginning of the creation, the Sabbath day. And here we must note, that the keeping of the Sabbath is moral. Some indeed do plead that it is but a ceremony; yet falsely: for it was ordained before the fall of man, at which time Ceremonies signifying sanctification had no place. Nay mark further: Adam in his innocence was not clogged with sin as we are; and yet then he had a set Sabbath to worship God his creator: and therefore much more need hath everyone of us of a Sabbath day, wherein we may sever our selves from the works of our callings, and the works of sin, to the worship of God in the exercise of religion, and godly meditation of our creation. This point must be learned of us, for when no occasion is offered of business, then men will formally seem to keep the Sabbath: but if there come occasion of breaking the Sabbath, as traffike, gaming, and vain shows, then Sabbath farewell, men will have their pleasures, let them worship God that will. But let us remember in the fear of God, that whosoever continueth in the breach of this law being moral, God will no less pour forth his punishments upon them, then for the breach of any other commandment: the consideration whereof, must move every man to a reverent sanctifying of the Lord's day.

Now for Adams sacraments they were two: the tree of life, and the tree of knowledge of good and evil: these did serve to exercise Adam in obedience unto God. The tree of life was to signify assurance of life forever, if he did keep God's commandments: the tree of knowledge of good and evil, was a sacrament to show unto him, that if he did transgress God's commandments, he should die: and it was so called, because it did signify that if he transgressed this law, he should have experience both of good and evil in himself.

Now in the fourth place followeth the ende of the creation of man, which is twofold. First, that there might be a creature to whom God might make manifest himself, who in a special manner should set forth and acknowledge his wisdom, goodness, mercy, in the creation of heaven and earth, and of things that are in them, as also his providence in governing the same. Secondly, God having decreed to glorify his name in showing his mercy and justice upon his creature, hereupon in time createth men to show his mercy in the salvation of some, and to show his justice in the just and deserved damnation of other some. And therefore he hath appointed the creation specially of man, to be a means of manifestation and beginning of the execution of his eternal counsel.

Thus much concerning man's creation in general. The special parts of man are two; body, and soul. And the reason why the Lord would have him stand on these two parts is this: Some creatures made before him were only bodily; as beasts, fishes, fowls: some spiritual, as Angels: now man is both; spiritual in regard of his soul, corporal and sensible in regard of his body; that nothing might be wanting to the perfection of nature. If it be alleged that man consists of three parts; body, soul, and spirit; because Paul prays that the Thessalonians may be sanctified in body, soul, and spirit: the answer is, that the spirit signifies the mind whereby men conceive and understand such things as may be understood: and the soul is there taken for the will and affections: and therefore these twain are not two parts, but only two distinct faculties of one and the same soul.

The body of man at the first was formed by God of clay or of the dust of the earth, not to be the grave of the body, as Plato said, but to be an excellent and most fit instrument to put in execution the powers and faculties of the soul. And howsoever in it self considered, it is mortal; because it is compoūded of contrary natures called Elements: yet by the appointment and blessing of God in the creation, it became immortal till the fall of man.

As for the soul, it is no accidentarie quality, but a spiritual and invisible essence or nature, subsisting by it self. Which plainly appears in that the souls of men have being and continuance as well forth of the bodies of men as in the same; and are as well subject to torments as the body is. And whereas we can and do put in practice sundry actions of life, sense, motion, understanding; we do it only by the power and virtue of the soul.

Hence ariseth the difference between the souls of men, and beasts. The souls of men are substances: but the souls of other creatures seem not to be substances; because they have no being out of the bodies in which they are: but rather they are certain peculiar qualities arising of the matter of the body, and vanishing with it. And it may be for this cause that the soul of the beast is said to be in the blood; whereas the like is not said of the soul of man.

And though men's souls be spirits as angels are, yet a difference must be made. For angels cannot be united with bodies so as both shall make one whole and entire person; whereas men's souls may: yea the soul coupled with the body is not only the mover of the body, but the principal cause that makes man to be a man.

The beginning of the soul is not of the essence of God; unless we will make every man's soul to be God: neither doth it spring of the soul of the parents, for the soul can no more beget a soul, then an angel can beget an angel. And Adam is called a living soul, and not a quickening soul. And earthly fathers are called the fathers of our bodies, and not of our souls. It remains therefore as being most agreeable to the Scriptures, that the souls of men are then created by God of nothing, when they are infused into the body.

And though the soul • of men have a beginning, yet they have no end, but are eternal. And when they are said to die, it is not because they cease at any time to subsist or have being in nature, but because they cease to be righteous or to have fellowship with God.

Whereas our bodies are God's workmanship, we must glorify him in our bodies, and all the actions of body and soul, our eating and drinking, our living and dying, must be referred to his glory: yea we must not hurt or abuse our bodies, but present them as holy and living sacrifices unto God. And whereas God made us of the dust of the earth, we are not to glory and boast our selves, but rather to take occasion to praise the great goodness of God, that hath vouchsafed to honor us being but dust and ashes. And after that man is created, what is his life? alas, it is nothing but a little breath: stop his mouth and his nostrells, and he is but a dead man. By this we are put in mind to consider of our frail and vncerten estate, and to lay aside all confidence in our selves: and for this cause the Prophet Isaiah teacheth us to have no confidence in man, because his breath is in his nostrils. Again, let us mark the frame and shape of man's body. All other creatures go with their bodies and eyes to the ground-ward; but man was made to go upright: and whereas all other creatures have but four muscles to turn their eyes round about, man hath a fifth to pull his eyes up to heavenward. Now what doth this teach us? surely that howsoever we seek for other things, yet first of all, and above all, we should seek for the kingdom of heaven, and the righteousness thereof: and that our whole desire should be set to enjoy the blessed estate of God's children in heaven. Secondly, it teacheth us in receiving God's creatures, to return thankfulness unto God by lifting up the heart to heaven for the same. These are very needful and profitable lessons in these days; for most men indeed go upright: but look into their lives, and they might as well go on all four: for in their conversation they set their whole hearts upon the earth, as the beast doth, and their eyes upon the things of this world: hereby they do abase themselves, and deface their bodies, and being men make themselves as beasts: we shall see great numbers of men that run and ride from place to place, to provide for the body, but to seek the kingdom of heaven where their souls should dwell after this life in joy forever, they will not stir one foot.

Thirdly, man's body by creation, was made a temple framed by God's own hands for himself to dwell in; therefore our duty is to keep our bodies pure and clean, and not to suffer them to be instruments whereby to practice the sin of the heart. If a man had a fair house wherein he must entertain a prince, and should make hereof a swinestie, or a stable, would not all men say, that he did greatly abuse both the house and the prince: even so man's body being at the first made a palace for the everliving God; if a man shall abuse it by drunkenness, swearing, lying, fornication, or any uncleanness, he doth make it instead of a temple for the holy Ghost, to be a sty or stable for the devil. For the more filthy a man's body is, the more fit it is to be a dwelling place for sin and Satan.

Fourthly, man by creation was made a goodly creature in the blessed image of God: but by Adams fall men lost the same, and are now become the deformed children of wrath: our duty therefore is, to labor to get again our first image, and endeavor our selves to become new creatures. If a noble man should stain his blood by treason, after his death the posterity will never be at rest, till they have got away that spot: Man by Adams fall, is become a limm of the devil, a rebel and traitor against God's majesty: and this is the state of everyone of us: by nature we are at enmity with God, and therefore we ought to labor above all things in the world, to be restored in Christ to our first estate and perfection, that so we may become bone of his bone, flesh of his flesh, being justified and sanctified by his obedience, death, and passion.

Fifthly, man was created that there might be a way prepared, whereby God might show his grace and mercy in the salvation of some, and his justice in the deserved damnation of others for their sins: and in the creation of man God's eternal counsel begins to come into execution. Hereupon it stands us in hand to make conscience of every evil way, being repentant for all our sins past, and having a constant purpose never to sin more as we have done, that by our good conversation here in this life we may have assurance that we be eternally chosen to salvation by the Lord himself.

Lastly, whereas we have learned that the soul of man is immortal, we are hereby taught to take more care for the soul then for the body. For it cannot be extinguished. When it is condemned, even then it is always in dying, and can never die. But alas, in this point the case is flat contrary in the woe • ld: for men labor all their lives long to get for the body, but for the soul they care little or nothing at all: whether it sink or swim, go to heaven or to hell, they respect not. This doth appear to be true, by the practice and behavior of men on the Lord's day: for if the number of those which come to hear God's word, were compared with those which run about their worldly wealth and pleasure, I fear me the better sort would be found to be but a little handful to a huge heap, or as a drop to the Ocean sea, in respect of the other. But wilt thou go an hundred mile for the increase of thy wealth, and delight of thy body? then think it not much to go ten thousand miles (if need were) to take any pains for the good of thy soul, and to get food for the same, it being everlasting.

And thus much for the duties Now follow the consolation • . Although by reason of the fall of man we can have but little comfort now: yet the creation doth confirm the unspeakable providence of God over his creatures, but especially over man, in that the Lord created him the sixth day: and so before he was made prepared for him a Paradise for his dwelling place, and all creatures for his use and comfort. And if he were thus careful for us when we were not, then no doubt he will be much more careful for us at this present, in which we live and have being. Nay, mark further, since the fall man eats and drinks in quantity a great deal, which in common reason should rather kill him, then turn to the strength and nourishment of his body: yet herein doth the wonderful power of the Creator most notably appear, who hath made man's stomach as a lymbecke or still to digest all meats that are hole-some for his nourishment and preservation.

And thus much for the Creation. Now in these words, maker of heaven and earth ] is more to be understood then the work of creation, namely God's providence in governing all things created, as he appointed in his eternal decree • and therefore Saint Peter saith, God is a faithful creator, that is, God did not only make heaven and earth, and so leave them, as masons and carpenters leave houses when they are built: but by his providence doth most wisely govern the same. Now therefore let us come to speak of God's providence. And first of all the question offers it self to be considered, whether there be any providence of God or no: for the minds of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will use four arguments to confirm the providence of God. The first is the testimony of the Scripture, which ascribeth the event of all particular actions, even such as are in themselves casual, as the casting of lots and such like to the disposition of God: which very thing also teacheth that even men themselves, endued with reason and understanding, have need to be guided in all things and governed by God: and it serveth to confute those that deny God's providence. Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is past over by my God? The second argument may be taken from the order which appeareth in the whole course of nature. First to begin with families; there is to be seen and eutaxie or seemly order, in which some rule and some obey: and the like is to be found in towns, cities, countries, and kingdoms: yea even in the whole world: in which all things are so disposed, that one serveth for the good of another. Trees and herbs, and grass of the field serve for beasts and cattle: beasts and cattle serve for men: the heavens above serve for them which are beneath: and all the creatures which are above and beneath serve for God. This argueth that God is most wise and provident in ordering and disposing all things whatsoever. The third argument is taken from the conscience specially of malefactors. Suppose a man that cōmits a murder so closely that no man knows thereof, and that the party himself is free from all the danger of law: yet shall he have his own conscience to accuse, upbraid, and condemn him, yea even to fright him out of his wit, and to give him no more rest then he can find upon the rack or gibbet. Now this accusation and terror of conscience, is nothing else but the forerunner of another most terrible judgment of God, who is Lord of all creatures and judge of all men. And this also proves the providence of God. For if the conscience can find a man out, and lay his faults to his charge, how much more shall God himself the creator of the conscience see and consider all his doings. The fourth and last argument is this. The prophesies of things to come should be vncerten or false, if God governed not the world. But now ••• sidering things many years ago foretold, come to pass in the same manner as they were foretold by the Prophets and Apostles: hereby we must certainly conclude that there is a providence of God whereby all and euerything is governed.

Against the providence of God sundry things be alleged. The first and special is, that providence and disorder, confusion and order cannot stand together. Now in the world there is nothing but disorder and confusion in seditions, treasons, conspiracies, and subuersions of kingdoms: where also sin and wickedness prevails. Ans. It is true indeed there hath been confusion in the world ever since the fall of man and angels: and it ariseth not from God, but from them alone: who as they did at the first transgress the will of God, so they do what they can to turn all upside down. Now then coufusion, & disorder is only in respect of the devil and his instruments: but in regard of God in the very midst of all confusion there is order to be found, because he can and doth despose it to the glory of his own name, and to the good and salvation of his chosen, as also to the confusion of his enemies.

Again it may be objected, that with ungodly and wicked men all things go well, and contrariwise with the godly all things go hardly. For through the world, none are more molested and more under outward misery then they: but if there were any providence of God then it should be otherwise; the godly should flourish, and the wicked perish. Ans. The consideration of the outward estate of men in the world, was to David an occasion of a sore temptation. For when he saw the wicked to prosper always, and their riches to increase, he brake forth and said, Certainly I have cleansed my heart in vain, and washed mine hands in innocence. Now if we would repel this temptation, as David afterward did, then we must go into the Lord's sanctuary with him, and learn to be resolved in these points. I. Though the godly be laden with miseries, yet even that, by the especial providence of God, turns to their great good. For every man since the fall of Adam is stained with the loathsome contagion of sin. Now the child of God that is truly regenerate, and must be fellow heir with Christ after this life in the kingdom of glory, must in this life be cast into the Lord's furnace, that in the fire of afflliction he may more and more be skoured and purified from the corruption of his nature, and be estranged from the wickedness of the world. II. The prosperous success of the wicked, their spoils, their revenues, and all their honor turns to their greater woe in the ende: as doth appear in Job's history, & in the examples of the Chaldeans, of David's enemies, and of Dives and Lazarus.

Thirdly, it may be objected, that many things came to pass by chance, and therefore not by God's providence: because chance and providence cannot stand together. Ans. We must distinguish between chance and mere chance. Chaunce is, when anything comes to pass, the cause thereof being unknown not simply but in respect of man: and therefore in regard of men which know not the reason of things, we may say there is chance: and so the spirit of God speaketh, Time and chance cometh to them all. And again, By chance there came down a priest the same way. Now this kind of chance is not against the providence of God, but is ordered by it. For things which in regard of men are casual, are certainly known and determined by God. Mere chance is, when things are said or thought to come to pass without any cause at all. But that must be abhorred of us as ouerturning the providence of God.

Thus seeing it is plain that there is a providence, let us in the next place see what it is. Providence is a most free and powerful action of God, whereby he hath care over all things that are.

Providence hath two parts; knowledge and government. God's knowledge is, whereby all things from the greatest to the least are manifest before him at all times. As David saith, His eyes will consider: his eye lids will try the children of mē. And again, He abaseth himself to behold the things that are in the heaven and the earth. And the Prophet Hanani said to Asa, The eyes of the Lord behold all the earth. And Saint James saith, From the beginning of the world God knoweth all his works. This point hath a double use. First as Saint Peter saith, it must move us to eschew evil and do good: why? Because, saith he, the eyes of the Lord are upon the just, and his countenance against evil doers. Secondly it must comfort all those that labor to keep a good conscience. For the eyes of God behole all the earth to show himself strong with them that are of perfect heart towards him.

Government is the • econd part of God's providence, whereby he ordereth all things and directeth them to good ends. And it must be extended to the very least thing that is in heaven or earth, as to the sparrows, and to oxen, and the hairs of our heads. And here we must consider two things: the manner of government, and the means.

The manner of government is diverse, according as things are good or evil. A good thing is that which is approved of God. As first of all the substances of all creatures; even of the devils themselves: in whom whatsoever is remaining since their creation is in it self good. Secondly, the quantities, qualities, motions, actions, and inclinations of the creatures in themselves considered with all their events are good. Again, good is either natural or moral. Natural, which is created by God for the lawful use of man. Moral, which is agreeable to the eternal and unchangeable wisdom of God, revealed in the moral law.

Now God governeth all good things two ways. First by sustaining & preserving them that they decay not: secondly by moving them that they may attain to the particular ends for which they were severally ordained. For the qualities and virtues which were placed in the Sun, Moon, stars, trees, plants, seeds, &c. would lie dead in them and be unprofitable, unless they were not only preserved, but also stirred up and quickened by the power of God so oft as he employs them to any use.

Evil is the destruction of nature: and it is taken for sin, or for the punishment of sin. Now sin is governed of God by two actions: the first is an operative permission. I so call it, because God partly permitteth sin, and partly worketh in it. For sin as it is commonly taken hath two parts; the subject or matter, and the form of sin: the subject of sin is a certain quality or action; the form is the anomie or transgression of God's law. The first is good in it self, and every quality or action so far forth as it is a quality or action is existing in nature, and hath God to be the author of it. Therefore sin though it be sufficiently evil to eternal damnation • yet can it not be said to be absolutely evil as God is absolutely good, because the subject of it is good, & therefore it hath in it respects & regards of goodness. In respect of the second, that is, the breach of the law it self, God neither willeth, nor appointeth, nor commandeth, nor causeth, nor helpeth sin; but forbiddeth, condemneth, and punisheth it: yet so, as withal he willingly permitteth it to be done by others, as men and wicked angels, they being the sole authors and causes of it. And this permission by God is upon a good ende: because thereby he • manifesteth his justice and mercy. Thus it appears that in original sin, the natural inclination of the mind, will, and affections in it self considered, is from God, and the ataxie or corruption of the inclination in no wise from him, but only permitted: again that in actual sin the motion of the body or mind is from God, but the euilnes and disorder of the motion is not from him, but freely permitted to be done by others. As for example in the act of murder, the actions of moving the whole body, of stirring the several joints, and the fetching of the blow whereby the man is slain, is from God; for in him we live, move, and have our being: but the disposing and applying of all these actions to this ende, that our neighbors life may be taken away, and we thereby take revenge upon him, is not from God, but from the wicked will of man and the devil.

God's second action in the government of sin, is after the just permission of it, partly, to restrain it more or less according to his good will and pleasure, and partly to dispose and turn it against the nature thereof to the glory of his own name, to the punishment of his enemies, and to the correcting &chastisement of his elect.

As for the second kind of evil, called the punishment of sin, it is the execution of justice, and hath God to be the author of it. And in this respect Isaiah saith, that God createth evil: and Amos, that there is no evil in the city which the Lord hath not done. And God as a most just judge may punish sin by sin, himself in the mean season free from all sin. And thus the places must be understood in which it is said, that God giveth kings in his wrath, hardeneth the heart, blindeth the eyes, mingleth the spirit of errors, giveth up men to a reprobate sense, sends strange illusions to believe lies, sends evil spirits giving them commandment to hurt, and leave to deceive, &c.

Thus having seen in what manner God governeth all things, let us now come to the means of government. Sometimes god worketh without means, thus he created all things in the beginning; and he made trees and plants to grow and flourish without the heat of the sun or rain: sometimes he governs according to the usual course and order of nature, as when he preserves our lives by meat and drink: yet so, as he can and doth most freely order all things by means either above nature or against nature, as it shall seem good unto him. As when he caused the sun to stand in the firmament, and to go back in Ahaz dial: when he caused the fire not to burn the three children: when he kept back dew and rain three years in Israel: when he made waters to flowe out of the rock: when he caused Elias cloak to devide the waters of Jordan: when he caused Iron to swim: when he preserved Jonah alive three days and three nights in the whalles belly: when he cured diseases, by the strength of nature incurable, as the leprosy of Naaman, the issue of blood, and blindness, &c.

Among all the means which God useth, the special are the reasonable creatures, which are no passive instrument, as the tool in the hand of the workman, but active: because as they are moved by God, so again being endued with will and reason, they move themselves. And such instruments are either good or evil. Evil, as wicked men and angels. And these he useth to do his good will and pleasure, even then when they do least of all obey him. And considering that the sinning instrument which is moved by God, doth also move it self freely without any constraint on God's part: God himself is free from all blame, when the instrument is blame-worthy. In directing the instrument, God sinneth not: the action indeed is of him, but the defect of the action from the instrument: which being corrupt, can it self do nothing but that which is corrupt: God in the mean season by it bringing that to pass which is very good. The whole cause of sin is in Satan and in us: as for God he puts no wickedness into us, but the evil which he finds in us he moves, that is, orders, and governs, and bends it by his infinite wisdom, when and in what manner it pleaseth him, to the glory of his name, the evil instrument not knowing so much, nay intending a far other ende. As in the mill the horse blindfolded goes forward, and perceives nothing but that he is in the ordinary way, whereas the miller himself whips him and stirs him forward for another ende, namely for the grinding of corn. And this is that which we must hold touching God's providence over wicked men and angels: and it stand • s with the tenor of the whole Bible. Joseph's brethren sold him into Egypt very wickedly, even in the testimony of their own consciences: yet Joseph having respect to the counsel and work of God, which he performed by his brethren, saith, that the Lord sent him thither. And the Church of Jerusalem saith, that Herod and Pontius Pilate did nothing in the death of Christ but that which the hand &counsel of god had determined to be done: because though they wickedly intended nothing but to show their malice and hatred in the death of Christ: yet God propounding a further matter by them then ever they dreamed of, shown forth his endless mercy to man in the work of redemption. On this manner must all the places of Scripture be understood, in which it is said, that God gave the wives of David to Absalom: that God moved David to number the people; that he commanded Shimei to rail on David; that the Medes and Persians are his sanctified ones : that the revolt of the ten tribes was done by God, &c. By all these examples it appears, that we must not sever God's permission from his will or decree, and that we must put difference between the evil work of man, and the good work of God which he doth by man: & the whole matter may yet be more clearly perceived by this comparison. A thief at the day of assise is condemned, & the magistrate appoints him to be executed; the hangman owing a grudge to the malefactor, useth him hardly & prolongeth his punishment longer then he should. Now the magistrate and the hangman do both one and the same work: yet the hangman for his part is a murderer, the magistrate in the mean season no murderer, but a just judge putting justice in executiō by the hangman: so god though he use evil instruments, yet is he free from the evil of the instruments.

And further we must here mark the difference which must be made in God's using of all kinds of instruments. When he useth good creatures, as angels, he worketh his will not only by them but also in them: because he inspires them and guides them by his spirit, so as they shall, will, and do that which he willeth and intendeth. As for evil instruments, he worketh by them only, and not in them; because he holds back his grace from them and leaves them to themselves, to put in practice the corruption of their own hearts.

Thus much of the parts of God's providence: now follow the kinds thereof. God's providence is either general or special. General, is that which extends it self to the whole world and all things indifferently, even to the devils themselves. By this providence God continues and maintains the order which he set in nature in the creation, and he preserves the life, substance, and the being of all and every creature in his kind.

The e • peciall providence is that, which God showeth & exerciseth towards his Church and • hosen people, in gathering and guiding them, and in preserving them by his mighty power against the gates of hell. And therefore God's Church here upon earth is called the kingdom of grace, in which he shows not only a general power over his creatures, but withal the special operation of his spirit in bowing and bending the hearts of men to his will.

Thus much concerning the doctrine of God's providence. Now follows the duties. First, seeing there is a providence of God over everything that is, we are hereby taught to take good heed of the transgression of the least of God's commandments. If men were persuaded that the Prince had an eye everywhere, doubtless many subjects in England would walk more obediently to the laws of the land then they do: and durst in no wise work such villainies as are daily practiced. Well, howsoever it is with earthly princes, yet this all-seeing-presence is least wanting in God: he hath an eye everywhere: wheresoever thou art, there God beholdeth thee, as David saith, God looked down from heaven upon the children of men, to see if there were any that would understand and seek God. Therefore except thou be brutish and past shame take heed of sin. If men had but a spark of grace, the consideration of this would make them loath the practice of any evil work. Elijah saith to Ahab, As the Lord God of Israel liveth before whom I stand, there shall be neither dew nor rain these three years. Where the Prophet confirmeth his speech with an oath, saying, As the Lord of hosts liveth it shall be so. And least Ahab should think he made no conscience what he said, he addeth this clause, that he stood in the presence of God. As if he should say: howsoever thou thinkest of me, yet as it stands me in hand, so do I make conscience of my word: for I stand in the presence of God, and therefore know it, as the Lord liveth there shall be no rain now dew these three years. So Cornelius having an eye to God's providence, doth move himself, and all his household to a solemn hearing of the word of God delivered by the mouth of Peter, saying, that they were all present before God, to hear all things commanded of him. As these men had regard to God's providence, so we likewise must behave our selves reverently, making conscience of our behavior both in words and works: because wheresoever we be, we are in the presence of God. Secondly, if there be a providence of God over everything, then we must learn contentation of mind in every estate: yea, in adversity under the cross when all goes against us we must be content, because God's providence hath so appointed. So David in the greatest of his griefs was dumb and spake nothing; his reason was, because thou Lord didst it. And when Shimei cursed David, Abisha would have had the king to have given him leave to have slain him: but David would not suffer it, but said, He curseth even because the Lord hath bidden him curse David; who dare then say, wherefore hast thou done so? In whose example we may see a pattern of quietness of mind. When a cross cometh it is a hard thing to be patient; but we must draw our selves thereunto by consideration of God's especial providence. Thirdly, when outward means of preservation in this life do abound, as health, wealth, honor, riches, peace, and pleasure, then we must remember to be thankful; because these things always come by the providence of God. Thus Job was thankful both in prosperity and adversity: The Lord, saith he, gave, and the Lord taketh away, blessed be the name of the Lord. Indeed to be patient in every estate and thankful to God, is a very hard matter: yet will it be more easy, if we learn in all things that befall us in this life, never to sever the consideration of the things that come to pass from God's providence. For as the body and the soul of man (though we see only the body) are always together, as long as a man liveth: so is God's providence joined with the thing done: wherefore as we look on the thing done, so we must also in it, labor to see and acknowledge the good pleasure & appointment of God. As for example: a man's house is set on fire, and all his goods consumed; this very sight would make him at his wits end: but now as he beholds this event with one eye, so with the other eye he must at that very instant look upon God's blessed providence. When a man beholds and feels the loss of his friends, he cannot but grieve thereat, unless he be more senseless then stock or stone: yet that he may not be overwhelmed with grief, he must ever with one eye look at the pleasure of God herein. This practice will be an especial means to stay the rage of any headstrong affection • r all our afflictions. In the world the manner of men is if health • wealth and ease abound to think all is well: but if cross • es come, as loss of friends, & loss of goods, then men cry out, as being straught of their wits: the reason is, because they look only at the outward means, and tie God's providence to them; not being able to see any goodness or providence of God out of ordinary means. Again, when a man is stored with riches, honor, wealth and prosperity, he must not barely look on them, but behold withal God's goodness, and blessing in them: for if that be wanting, all the riches in the world are nothing. Likewise in receiving thy meat and drink, thou must look further into the blessing of God upon it: which, if it be away, thy meat and thy drink can no more nourish thee then the stone in the wall. And the same must we do in every busi • es of our callings: which if men could learn to practice, they would not so much trust to the means, as honor, wealth, favor, &c. but rather to God himself. The Lord by the prophet Habaccuc reproveth the Chaldeans for offering sacrifi • es unto their nets : which sin they committed, because they looked only upon outward things: and like blind moles had no power to see further into them, and to behold the work of God in all their proceedings. And this is the very cause why we are unthankfull for God's benefits: for though we behold the bare creatures, yet are we so poreblinde that we cannot discern any blessing and providence of God in them. Therefore let us learn to look upon both jointly together, and so shall we be thankful unto God in prosperity, and patient in adversity with Job and David. This lesson Paul learned; I can be abased (saith he) and I can abound everywhere, in all things I am instructed, both to be full, and to be hungry: and to abound, and to be in want.

Fourthly, seeing God's providence disposeth all things, we are taught to gather observations of the same, in things both past, and present: that we may learn thereby to be armed against the time to come. Thus David when he was to encounter with Goliath, gathered hope and confidence to himself for the time to come, by the observation of God's providence in the time past: for saith he, when I kept my fathers sheep, I slue a lyon and a bear that devoured the flock: now the Lord that delivered me out of the paw of the lyon, and out of the paw of the bear, he will deliver me out of the hand of this Philistim.

Fifthly, because God's providence disposeth all things, when we make lawful promises to do anything, we must put in, or at the least conceive this condition [ if the Lord will ] for S. James saith, that we ought to say, If the Lord will, and if we live, we will do this or that. This also was David's practice: for to all the congregation of Israel he said, If it seem good to you, and if it proceed from the Lord our God, we will send to and fro.

Sixthly, seeing God's providence is manifested in ordinary means, it behooveth every man in his calling to use them carefully: & when ordinary means be at hand, we must not look for any help without them, though the Lord be able to do what he will without means Joab when many Aramites came against him, he heartened his soldiers though they were but few in number, bidding them be strong and valiant for their people, and for the cities of their god, and then let the Lord do that which is good in his eyes. And our Savior Christ avoucheth it to be flat tempting of God for him to leap down from the pinnacle of the temple to the ground, whereas there was an ordinary way at hand to descend by stairs. Hence it appears, that such persons, as will use no means whereby they may come to repent and believe, do indeed no more repent and believe, then they can be able to live which neither eat, nor drink.

And thus much of the duties. Now follow the consolations: first this very point of God's special providence is a great comfort to God's Church: for the Lord moderateth the rage of the devil and wicked men, that they shall not hurt the people of God. David saith, The Lord is at my right hand, therefore I shall not slide. And when Joseph's brethren were afraid because they had sold him into Egypt, he comforteth them, saying, that it was God that sent him before them, for their preservation. So king David when his own soldiers were purposed to stone him to death, he was in great sorrow; but it is said, he comforted himself in the Lord his God. Where we may see, that a man which hath grace to believe in God, and rely on his providence in all his afflictions and extremities, shall have wonderful peace and consolation.

Before we can proceed to the articles which follow, it is requisite that we should entreat of one of the greatest works of God's providence that can be; because the opening of it giveth light to all that in • ueth. And this work is a Preparation of such means whereby God will manifest his justice & mercy. It hath two parts, the just permission of the fall of mā, & the giving of the Couenāt of grace. For so Paul teacheth whē he saith, That god shut up all under unbelief that he might have mercy upon all. And again, The scripture hath concluded all under sin, that the promise by the faith of Christ Jesus should be given to them that believe.

Touching the first, that we might rightly conceive of man's fall, we are to search out the nature and parts of sin. Sin is anything whatsoever is against the will and word of God: as S. John saith, Sin is the transgression of the law. And this definition Paul confirmeth when he saith, that by the law comes the knowledge of sin, and, where no law is there is no transgression : and, sin is not imputed where there is no law.

In sin we must consider three things: the fault, the guilt, the punishment. The fault is the anomie or the inobedience it self, and it comprehends not only huge and notorious offenses, as idolatry, blasphemy, theft, treason, adultery, and all other crim • s that the world cri • s shame on: but every disordered thought, affection, inclination: yea, every defect of that which the law requireth.

The guilt of sin is, whereby a man is guilty before God, that is, bound & made subject to punishment. And here two questions must be skanned: where man is bound? and by what? For the first, Man is bound in conscience. And hereupon the conscience of every sinner sits within his heart as a little judge to tell him that he is bound before God to punishment. For the second, it is the order of divine justice set down by God which binds the conscience of the sinner before god: for he is Creator and Lord, and man is a creature, and therefore must either obey his will and commandment • or suffer punishment. Now then by virtue of God's law, conscience binds over the creature to bear a punishment for his offense done against God: yea it tells him, that he is in danger to be judged and condemned for it. And therefore the conscience is as it were the Lord's Sergeant to inform the sinner of the bond and obligation whereby he always stands bound before God.

The third thing which followeth sin is punishment, and that is death. So Paul saith, The stipend of sin is death : where, by death we must understand a double death, both of body and soul. The death of the body is a separation of the body from the soul. The second death is a separation of the whole man, but especially of the soul from the glorious presence of God. I say not simply from the presence of God, for God is everywhere: but only from the joyful presence of God's glory. Now these two deaths are the stipends or allowance of sin: and the least sin which a man committeth, doth deserve these two punishments. For in every sin the infinite justice of God is violated: for which cause there must needs be inflicted an infinite punishment, that there may be a proportion between the punishment and the offense. And therefore that distinction of sin which Papists make, namely, that some are in themselves venial, and some mortal is false, and hereby confuted: otherwise in respect of the diverse estate and condition of men, sins are either venial or mortal. Veniall they are to the elect, whose sins are pardonable in Christ: but to the reprobate all sins are mortal.

Neuertheles we hold not all sins equal, but that they are greater or less according to the diversity of objects and other circumstances.

Thus much of sin in general: now we come to the parts of it. The first sin of all that ever was in man, is the sin of Adam, which was his disobedience in eating the forbidden fruit. In handling whereof sundry points are to be opened, but let us begin with the causes thereof.

The outward efficient cause was the devil. And though he be not named by Moses in the history of the fall, yet that is not to trouble us: for we must not conceive otherwise of the serpent, then of the instrument and mouth of the devil. For it is not likely that it being a brute creature should be able to reason and determine of good and evil, of truth and falsehood. Now in this temptation the devil shows his malice and his fraud. His malice, in that, whereas he cannot overturn God himself, yet he labors to disturb the order which he hath set down in the creation, and especially the image of God in the most excellent creatures on earth, that they may be in the same miserable condition with himself. His fraud, first in that he begins his temptation with the woman being the weaker person, & not with the man, which course he still continues: as may appear by this, that more women are entangled with witchcraft and sorcery then men. Secondly he shows his fraud, in that he proceeds very slily and intangles Eve by certain steppes and degrees. For first by moving a question, he draws her to listen unto him, and to reason with him of God's commandment. Secondly, he brings her to look upon the tree, and wishly to view the beauty of the fruit. Thirdly, he makes her to doubt of the absolute truth of God's word and promise, and to believe his contrary lies. Fourthly, having blinded her mind with his false persuasions, she desires and lusts after the forbidden fruit, and thereupon takes it, eats it and gives it to her husband.

The inward cause, was the will of our first parents, even in the testimony of their own consciences, as Solomon saith, This have I found that God made man righteous; but they have found many inventions. But it may be objected, that if Adam were created good, he could not be the cause of his own fall, because a good tree cannot bring forth evil fruit. Answer. Freedom of will is fourfold: I. freedom to evil alone: this is only in wicked men and angels, and is indeed a bondage: the second is freedom to good alone, and that is in God and the good Angels by God's grace: the third is freedom to good in part, joined with some want of liberty by reason of sin: and this is in the regenerate in this life: the fourth is freedom either to good or to evil indifferently. And this was in Adam before his fall, who though he had no inclination to sin, but only to that which was acceptable to God: yet was he not bound by any necessity, but had his liberty freely to choose or refuse either good or evil. And this is evident by the very tenor of God's commandment in which he forbids Adam to eat the forbidden fruit: and thereby showing that he being created righteous and not prone to sin, had power to keep or not to keep the commandment: though since the fall both he and we after him cannot but sin. Wherefore Adam being allured by Satan, of his own free accord changed himself and fell from God. Now then, as the good tree changed from good to evil brings forth evil fruit: so Adam by his own inward and free motion changing from good to evil, brings forth evil.

As for God, he is not to be reputed as an author or cause any way of this sin. For he created Adam and Eve righteous, endued them with righteous wills: and he told them what he would exact at their hands, and what they could perform: yea he added threatenings, that with the fear of danger he might terrify them from sin. Some may say, whereas God foresaw that Adam would abuse the liberty of his will, why would he not prevent it. Answ. There is a double grace, the one to be able to will and do that which is good, the other to be able to persevere in willing and doing the same. Now God gave the first to Adam, and not the second. And he is not to be blamed of us, though he confirmed him not with new grace, for he is debtor to no man to give him so much as the least grace; whereas he had already given a plentiful measure thereof to him. And God did hold back to confer any further grace upon just grace. I. It was his pleasure that this fact should be an occasion or way to exercise his mercy in the saving of the Elect, and his justice in the deserved condemnation of impenitent sinners. And unless Adam had fallen for himself and others, there should have been found no misery in men, on whom God might take pity in his Son, nor wickedness which he might condemn; and therefore neither manifestation of justice, nor mercy. II. Again, it was the will of God in part to forsake Adam, to make manifest the weakness that is in the most excellent creatures, without the special and continual assistance of God. III. There is a double liberty of will, one is to will good or evil: this belongs to the creature in this world, and therefore Adam received it. The other, is to will good alone. This he wanted, because it is reserved to the life to come. And though he knew no cause of this dealing of God, yet is it one step to the fear of God for us to hold that good and righteous which he appointeth or willeth: and not to square the works and judgments of God by our crooked reason. And yet to come to reason it self. Who can here complain of God? Can the devil? but God did not cause him to tempt or deceive our first parents. Can Adam and Eve? but they fell freely without any motion or instigation from God, and their own consciences accused them for it. Can the posterity of Adam? but the Elect receive more in Christ then they lost in Adam: and the reprobate, overwhelmed with the burden of their own sins, and thereupon receiving nothing but due and deserved damnation cannot find fault. But some may further reply and say, he that foreseeth an evil and doth not prevent it, is a cause of it: but God did foresee the fall of man, and did not prevent it. Answ. The rule is generally true in man, that the foreseer of an evil not preventing it, is in some sort a doer of it: for it is the sentence of the law of God, to which man was bound from the first creation. But God is above all his laws, and not bound to them: he is an absolute lord and law-giver; and therefore his actions are not within the compass of moral laws, as men's are. Whereupon it follows, that though he did foresee man's defection, yet is he free from all blame in not preventing of it. For with him there be good causes of permitting evil.

And though God be no cause of man's fall, yet must we not imagine that it came to pass by chance or fortune, whereas the least things that are, come to pass with God's providence. Neither was it by any bare permission without his decree and his will; for that is to make an idle providence: neither did it happen against the will of God, he utterly nilling it: for then it could not have been, unless we deny God to be omnipotent. It remains therefore that this fall did so proceed of the voluntary motion of Adam, as that God did in part ordain and will the permitting of it, not as it was a sin against his commandment, but as it was further in the counsel of God a way to execute his justice and mercy. Against this which I say, diverse things are objected. First, that if Adam did that which God in any respect willed, then he did not sin at all. Answ. He that willeth and doth that which God willeth, for all that sins; unless he will it in the same manner with God and for the same ende. Now in the permitting of this fact, God intended the manifesting of his glory: but our first parents intending no such thing, sought not only to be like but also to be equal with God. Secondly, it is alleged that Adam could not but fall necessarily if God did decree it. Answ. Adams fall that came not to pass without God's decree, and therefore in that respect was necessary; was nevertheless in respect of Adams freewill contingent and not necessary: God's decree not taking away the freedom of will but only ordering it. Lastly, it is alleged that God's will is the cause of Adams will, and Adams will the cause of his fall, and that therefore God's will shall be the cause of the fall. Ans. It must be granted that God's will is a moving cause of the wills of evil men; yet mark how: not as they are evil wills simply, but as they are wills: and therefore when God inclines the evil will of his creature to his good purpose, he is nothing at all entangled with defect or evil of his will.

Touching the time of the fall, the received opinion in former ages hath been that our first parents fell the same day in which they were created, and therefore Augustine writes that they stood but six hours. And though we cannot determine of the certain time, yet in all likelihood was it very short. For Moses presently after that he had set down the creation of man, without the interposition of anything else, comes immediately to the fall. And considering the nature of the devil is without ceasing to show his malice, no doubt he took the first occasion that possibly might be had to bring man to the same damnation with himself. And our Savior Christ saith, that the devil was a man-slayer from the beginning, namely from the beginning not of the creation of the world, or of time, but of man. And Eve saith, We shall eat of the fruit of the trees of the garden, it may be, insinuating that as yet she had not eaten when the devil tempted her.

Touching the greatness of man's fall, some have made a small matter of it, because it was the eating of an apple or some such fruit But we must not measure the greatness or the smallness of a sin by the object or matter whereabout it is occupied, but by the commandment of God, and by the disobedience or offense of his infinite majesty. And that this fact of Adam and Eve was no small fault, but a notorious crime and Apostasy in which they withdraw themselves from under the power of God, nay reject and deny him, will evidently appear if we take a view of all the particular sins that be contained in it. The first is unbelief, in that they doubted and distrusted of the truth of God's word which he spake to them. The second is contempt of God, in that they believed the lies of the devil rather then him. For whē God saith, In the day that ye shall eat thereof, ye shall die the death, it is as nothing with Eve: but when the devil comes and saith, Ye shall not die at all, that she takes hold on. The third, is pride and ambition. For they did eat the forbidden fruit that they might be as gods, namely as the Father, the Son, the holy Ghost. The fourth, is unthankfulness. God had made them excellent creatures in his own image; that is nothing with them to be like unto him, unless they may be equal unto him. The fifth is curiosity, whereby they affected greater wisdom then God had given them in creation, and a greater measure of knowledge then God had revealed to them. The sixth is reproachful blasphemy, in that they subscribe to the sayings of the devil, in which he charged God with lying and envy. The seventh is murder. For by this means they bereave themselves and their posterity of the fellowship and graces of God's spirit, and bring upon their own heads the eternal wrath of God. The eight is discontentation, in that they sought for an higher condition then that was, in which God had placed them. In a word, in this one single fact is comprised the breach of the whole law of God. And we should often think upon this, that we may learn to wonder at the just judgments of God in punishing this fall, and his unspeakable goodness in receiving men to mercy after the same.

And here we must not omit to remember the largeness of Adams fall. Sins are either personal, or general. Personal are such, as are peculiar to one or some few persons and make them alone guilty. General, that is common to all men: and such is Adams fall. It is a sin not only of the person of one man, but of the whole nature of man. And Adam must be considered not as a private man, but as a root or head bearing in it all mankind; or as a public person representing all his posterity, and therefore when he sinned, all his posterity sinned with him; as in a Parliament whatsoever is done by the burgesse of the shiere, is done by every person in the shiere. As Paul saith, By one man sin entered into the world, and so death went over all for as much as all have sinned. And here lies the difference between Adams fall and the sins of men, as Cain's murder, which makes not the posterity of Cain guilty, because he was never appointed by God to be the root of his posterity, as Adam was: and therefore his sin is personal, whereas Adams is not. Yet this which I say, must not be understood of all the sins of Adam, but only of the first.

From the fall of Adam, springeth original sin, so commonly called not only as a fruit thereof, but also as a just punishment of it. And after the foresaid fall, it is in Adam and his posterity, as the mother and root of all other sin: yet with this distinction, that actual sin was first in Adam, and then came original, but in us first is original sin, and then after follows actual.

Original sin is termed diversely in Scriptures, as the flesh, the old man, because it is in us before grace: concupiscence, sin that is ready to compass us about, the sinning sin: and it is termed original, because it hath been in man's nature ever since the fall, and because it is in every man at the very instant of his conception and birth, as David plainly saith, Behold, I was borne in iniquity, and in sin hath my mother conceived me: not meaning properly his parents sin (for he was borne in lawful marriage) but his own hereditary sin, whereof he was guilty even in his mothers womb.

But let us a little search the nature of it. Considering it hath place in man, it must be either the substance of body or soul or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Savior Christ in taking our nature upon him, should also take upon him our sins, and by that means should as well have need of a redeemer as other men: and again the souls of men should not be immortal. Neither is it any one or all the faculties of man. For everyone of them as namely the understanding, will, affections, and all other powers of body or soul were in man from the first creation, whereas sin was not before the fall. Wherefore it remains that original sin is nothing else but a disorder or evil disposition in all the faculties and inclinations of man, whereby they are all carried inordinately against the law of God.

The subject or place of this sin, is not any part of man, but the whole body and soul. For first of all, the natural appetite to meat and drink, and the power of nourishing is greatly corrupted as appears by diseases, aches, surfeits, but specially by the abuse of meat and drink. Secondly, the outward senses are as corrupt, and that made David to pray that God would turn his eyes from beholding of vanity: and Saint John to say, whatsoever is in the world is the lust of the flesh, the lust of the eye, and the pride of life. Thirdly, touching the understanding, the spirit of God saith, that the frame of the heart of man is only evil continually: so as we are not able of our selves to think a good thought. And therefore withal, the will of man and his affections are answerably corrupt; and hereupon the doctrine of Christ is, that we must renounce our own wills. Lastly, all man's strength in good things is nothing out of Christ.

The propagation of this sin, is the deriving of it from Adam to all his posterity, whereby it runneth as a leprosy over all mankind. But in what manner this propagation is made, it is hard to define. The common opinion of Divines is, that it may be done two ways. The first is this. God when he created Adam in the beginning, set down this appointment and order touching the estate of man, that whatsoever Adam received of God, he should re •• iue it not only for himself, but for his posterity, and whatsoever grace of God he lost, he should loose not only to himself, but to all his posterity. And hereupon Adam when he sinned, he deprived first of all himself, and then secondly all his posterity of the image of God; because all mankind was in • is loins when he sinned Now then upon the former appointment, when the souls of men are created and placed in the body, God forsakes them, not in respect of the substance of the soul or the faculties, but only in respect of his own image whereof the souls are deprived; after which follows the defect or want of righteousness, which is original sin. And God in depriving man of that which Adā lost, is not therefore to be thought to be the author or maintainer of sin, but a just judge. For this deprivation of the image of God, so farforth as it is inflicted by him upon mankind, it must be conceived as a deserved punishment for the sin of Adam and all men in him, which punishment they pulled upon themselves. The second way is, that the corruption of nature is derived from the parents in generation by the body; for as sweet oil poured into a fustie ves • ell, looseth his pureness and is infected by the vessel: so the soul created good, & put into the corrupt body, receives cōtagion thence. And this conjunction of the pure soul with the corrupt body, is not against the goodness of God; because it is a just punishment of the sin of all men in Adā. It may be this which hath been said will not satisfy the minds of all: yet if any will be curious to search further into this point, let them know that there is another matter which more concerns them to look unto. When a man's house is on fire, there is no time then to inquire how and which way and whence the fire came, but our duty is with all speed and expedition to use all good means to stay it. And so considering that our whole natures are really infected and poisoned with the loathsome contagion of original sin, which is a weight sufficient to press down the soul to the gulf of hell, it stands us in hand a thousand fold more to use the means whereby it may be taken away, then to dispute how it came.

Some may allege against the propagation of sin, that holy parents beget holy children, which are void of original sin, because it stands not with reason, that parents should convey that to their children which they thenselves want, namely the guilt and the punishment and the fault of sin in part. Answ. I. Men are not in this life perfectly holy. For sanctification is but in part, and therefore they cannot possibly beget children pure from all sin. Secondly, parents beget children as they are men, and not as they are holy men ; and by generation they derive unto their children nature with the corruption thereof, and not grace which is above nature. Take any corn, yea the finest wheat that ever was, winnow it as clean as possibly may be: afterward sow it, weed it also when it is sown, and reap it in due time, and carry it to the barn; when it is threshed, you shall find as much chaff in it as ever was before: and why? because God hath set this order in the creation that it shall spring and grow so oft as it is sowed with the stalk, ear, blade, and all: so likewise though the parents be never so holy, the children as they come of them are conceived and borne wholly corrupt, because God took this order in the creation, that whatsoever evil Adam procured, he should bring it not only on himself, but upon all his posterity: by virtue of which decree, the propagation of sin is continued without any interruption, though parents themselves be borne anew by the spirit of God.