Daniel thefc uenty w eekes They i nfi:ru£^ the Apoftles touchingjh££Cturne ^P^*^'**
o fChrilft o the la il: Judg ement. An angel forbids l ohn to worihip hirh , but /^^^ ,j,^j^
t oworlhip God t he creatour of heauen and earth.^They fetch the Aportle s
QUtof prifon,and bidde th em teach in the temple. An angel bri nges Philip t o '** '
the Eunuch that he may expound the Scriptures to him. Laflly they reuealc
the milleries and the will ofGo d : as to Abraham that he fhould not kill his
fonne Ifaac,to Maiy and Elizabeth the natiuit)'~of lohn Baptill , & of Chrift ^"^•^*
our Sauiour,and all this they doe according vnto the will of God , Gal. 1.8.
Befideall this,ang;els reioice at t he conuernon of finners by the minifterie of^"^'"?*?-^**
the Gofpel. And for the Churches {ake,they proicft not only particular men,
but euen whole nations and kingdomes.
The minifterie of Angels in the end of this lifejs to carrie thefoules of the ^1,^.,^
ffodly into Abrahams bofbmeas they chd the fbule of Lazarus . And in the Mat.js.31.
Savofiudgement to gather all the Eleft that they may come before Chrift,
ancT enterintoeternall fruition of glory both in body and foule.
The third and the lall part of the minifterie of Angels,concernes Gods c-
neraies;and it is to execute iudgemen ts on all wicked perfons and impenitent
finners.Thus all the hi ftborneofEg^'pt are flaine by an angelL When lofua ^^'^'^"
was about to facke Ierico,an a ngel ap peared vnto him as a captaine, with a
drawne (word to fi^ht for Krael. When the hofte of Z enacherib came againfl: i.King.r^^?
Ifraeljthe angel of the Lord in onenight flue an hundred eightie & fiue thou-
fand-BecaufeJierodLgaue not glorie vnto God,thc angell of the Lord fmote
him fo as he was eaten vp of lyce and died.
And thus we fee what points we are to marke touching the good Angels.
Novv followeth the vie which we are to make in regard oftheir creation.Firft
whereas they are Gods miniflersto infliCl punifLments vpon the wicked,
hereisafpeciall point to be learned of vs ; that euery man in the feare of
God take hecde howe he liueth and continueth inhisfinnes,forthec'afeis
dangerous confideriny: that God hath armies of Angels,which ftande rcadie
euerie where to execute Gods heauie iudgements vpon them that liuc dius.
When the people o f Ifiael h ad finned agamftthc Lord , JVlofes fiith, they
Trcreju^d,thnt is,open to al the mdgemcnts of god;eue delhtut eof the guar d
ofhis go od angels. Wretched Balaa that wizzard went t o Balaac tocurfet he
childr en oilfi-aeka nd as he went it is f iid,the Angel oFjthel^cUtoqdjnTis^
^A; ^yv\'i thadra-\'n fvvord: Sc if the afle had not bin wiTer the his mafler,the an-
gel+iad flaine him. Wherbv 't appe3res,that whc we rufli on into the praclifc
^any'{jn,we do as much as in vslieth to caufc god to fend down his iudge-
Q_4 mcnt?
ij4 Creation of Angels. An Sxpojition
merits vpon vsforour finnes,andthatbythem!nifl:ericofHisangels.Seconc!-
ly,we are taught another lelTon by Chrilt himfelfe: See ((aith he) that you de^
Matth iSa.9. ft"'f'' "°^ °"^ ofthefc little ones : nowe markc his i-eafonr/i-r Ifiy vy.toyou^that in
heauen their angels do alwaies behold the face of f/iy father.'^)' little ones he mca-
neth young inrants which arc within the couenanf,or others vvliich are like to
young inflmts in fimplicitie and innocency ot life and humility. And Chrift
willnothauethemtobedefpifed.Aduty very needfiill to beeftoodvponin
thefc times.Fornow^e a daies if a man carrie but a fhcwT ofhumilitie, of good
conrdence,and of thefeareof God, hee is accounted but a filly fellowe,hee is
hated,mocked,and defpifed on euery hand.But this iLould not be fo. For him
, whome God honoureth with the protection of his good angels, why fhould
any mortall man defpife? And it ftands mockers and fcorncrs in hand to take
heede whomc they mocke.For though men for theu* parts put vp many abu-
fcs and miuries,yet their angels may take iufl: reucngc by (miting them with
plagues and punifbments for their offences.
Thirdly/eeing angels are about vs,and fcrue for the good of men,wemuft
do whatlbeuer wc do m reuerent and feemely maner,as Paul giues counfel ta
the Philippians,'3r
"^' ' are honeJl,itifl,pu}'e,&pert(iiHe to lone,of good report:tf there he any vert$te,if there
he anyprdfe/hmke on thefe things ; many men doe all their aflfaires orderly for
auoiding fliamc , but wee mult doe the fame vpon a further ground,nameIy
becaufc Gods holy angels waite on vs . And confidering that men haue care
to behaucthemfelues well when they are before men: what a fhame isitfora
man to behaue himfelfe vnfeemely either in open or in (ecret, he then beeing
t.Oar.«.io. before the glorious angels . Paul faith , that the tvoman ought to haue power on
her headyhecaftfe of the anaels,i\\dX. is>not onely the minirters of the Churchjbut
gods heauenly angels, which daily waite vpon his children,and guard them in
all their waies.
Fourthly,this mufl: teach vs raodeftie.and humility: for the angels of God
are very notable and excellent creatures', and therefore they are called m the
Fial 8.J. Pfalmes Elohim,zodsi\et how excellent foeuer they be,they abafe themfelues
to become guardians and keepers vnto finnefuU men . Nowe if the Angeb
doe fo abafe themfelues ; then much more ought euery man to abafe and
humble himfqlfe in modeftie.and humilitie before God; and whatfbeuer oiu-
callinp- is.we muft not be puffed vp but be content . This is a neceffariedutie
for all, but efpeciallv for thofe which are in the fchoolesoftheProphetSi
whatfoeuer their gifts or birth be,thcy muft not thinke themfelues too good
for the calling of the miniflerie. And if god haue called vs thereunto/vve mufr
be content to become feruants vnto all in the matter of faluation: though the
men whom we teach be neuer fo bafe or fimple*, for no man doth fo farreex-
ccll the bafeft perfon m the world,as the glorious Angels ofGod doe exceed
the mod excellent man that is",therefore feeing they vouchfafe to become fer-
uants vnto vs,we muft not thinke our felues too good to fcrue our poore bre-
thren.
Andthusmuchof the duties. Nowe foil owe the confolations that ari(^
from diisjthat G od hath giuen his glorious angels to fcrue for the protection
and
oftheCreede. Creation of Angels, 235
and {afegarc! of hischurch and people.If mensfpirituall eies were open , they
fiiould iee th e deuil and his an2;cl$,and al ltlie wicked of tins wo dchojigHt a-
gainlftHem: dc it there were no means of coTiifbrt in this care,lhen our eltate
vvcrenioll: miferable.But marke',as Gods feniant hath all thefe wicked ones
tobee his enimies : fo he hath garrifons of angels that pitch their tentsabout ^.^^j
him and defend him from them ?11 . 'SiQ\>^^\^^i\^^'\,i-JeJhnilgiue km Angels
charge oner thee,& they Pyali keepe thee m allthj rvates,that thou aa/h not thy fool e
againfl afione'.v^\\tie. the angels of God are compared to nources,wh!ch carry
little children in their armes,feed them.and arc alvvaies readie at hand, to faue
them from fals and many other dangers. When the king of Syria fent his hor-
fes & chariots to take Elifha the Lords prophet^becaure he reuealed his coun-
fell to the king of Ifraehhis feruant fawe them round about Dothan where he
WAS,2inA\it cxit^yZ^itiSyWafter, what Jhall wee doeh\icn Elifha anfwered,F
nof.for they that be vp'ith vs^are more then they that be yvith them: & he befbught ^^y\w'^. 16 w,-
thc Lord to open his ieruants eyes,that he might fee : and the Lord opened
his eies,and he looked and bcholde, the mountaines were full of horfes and
chariots of fire round about Eli("ha.So likewife not many yeres agoe^our land
was preferued from the inuafion of the Spaniards, whofe huge Nauy lay vp-
on our fea coafts'jbut how were we deliuered from them? furdy by no ftregth
nor power ,nor cunning of man;but it was the Lord, no doubt, by his Angtls
that did keepe our coafl:s,and chd fcatter our enemies,and dro vvnc them. Let
enemies rage,and let them doe what they will,if a man keepe himfelfe in the
waies which God prefcribeth,hee hath Gods Angels to guide and preferue
him : which thing muftmoouementoloue and e mbrace the true icligi-
on,andto conforme themfelues in all good confcience to the rule oFGods
wordc.Forwhenamandoethnotfo,ali the Angels ofGod are his enemies,,
and at all times readie to execute Gods vengeance vpon him : but when
men carne themfelues as dutifull children to God, they haue this preroga-
tiue that Gods holy Angels doe watch about them, and d efend t hem day
and night from the power of their enemies , cucn m common calamiTies
and miferies. Before God fendes his iudgementes on lerufalein, an angell
is fent to marke them in the forehcades that mourne for the abominations of '^ '^"^
-the people . And this primlcdge none can haue but he whofe heart is ^i'J'^Jcw.V,,
fprinckled with thebloode of Clirill , and that man fhail haue itvntothe 7.
cnde.
And thus much of the creation o^^^ngeh. Now it followes to fpeake sj£
the creation o/C-^if j«:wherein we muft confider two things: I . the points of
do^rine:! Lthe vfes.For the points of do£lrine.Firf^, Man was created and'
framed liy the hand of God, and made after the image o^God: forMofes
bringes \u the Lord fpeaking thus , Let vs mnks ^''?" ^^ <>"'>" in^-'t^e.c^c.w the i- Csn.ic «s",
ma-je ofGvd created he them,\\\\\ch alfo mufi: be vnderftood of Angels . The
ima^eofGodjis nothing els but a conformitie of man vnto God, whereby
man is holv as God isho]y:for Paul faith, P/i/ 0/2 themtrc manwhirhaf:erGGd, Eph.2.24>.
•that is Jn Gods image,;^ createdtn rtrbteoufiieffe a?jdtrt*e hs/ineffe .Nowel rea-
,fon thus:wherein die renuing of the ims^e ofGod inman doth {fand,therejn
i wasitat the firflibut thercnuing of Gotj> Jmage inmau dothftand m righte -
lU. QUfDefTsj
t^S Creation «r Man. J»Expoftio/i
oufneffe and IiolinefTerthcrcfore Gods xma^c wherein man was created at the
beginning,was aconformitie to God in rightcoufnes and holincs. Now whe-
ther Gods ima^e doth further confill: in the fubftancc of mans bodieand
foule,or in the facuhies of both , the Scripture fpeakcth nothing. This Image
of God hath two principall parts: I. wifdome: 1 1. holinefle.Concerning vviO-
-. dome Paul faith, Put ye on theiiew man which is createdtnknoyvledge,aft€rthe
.|.io. -^^^^ of htm vphich created hm. This wifdome confifteth in three points : I. in
that he knew God his creator perfectly : for Adam in his innocencie knewe
Godfo fane forth as itwasconucnientfora creature to know his creatour.
1 1. He knewe Gods will fo firre forth as it was conuenient for hnn, to fhewc
his obedience thereunto. HI. He knewe the wifclome and will of his crea-
tour touching the particular creatures : for after Adam was created, the Lord
brought cuery creature vnto him , pieienting them vnto him as beeing lord
and kmg ouer them , that he might giuenames vnto them . Whereby it ap-
pearesthat Adam in his innocencie did know the nature of all creatures , and
the wifdome of God in creating them, elfe he could not haue giuen them fitte
namesrand when God brough't Eue vnto Adam,he knew her at the hrft, and
Cca.i.2j. (dxA-yThis is now bone of my bone,andfleJh of my fiefh,Jhee (hallhe calledvoon}an,^c.
Thefecond part of Gods image in man,is holmes and righteoufnes ; which is
nothing elsbut a conformity of the wil 5c affeftions,and of the whole difpofi-
tion of man both m bodie &foule,to the will of God his creator.Yet we muft
remember that Adam in his innocencie had a changeable will , (b as he could
either will good or euill : he was created with fuch libcrtie of will , as that he
could indifferently will either. And we muft not thinke that the will of the
creature was made vnchangeably good: for that is peculiar to the will of
God,and hereby is the Creatour dilhnguillied from the creatui-c.
And here tvvo things offer themfelues to be confidered. The firfl:, why the
man is called the tma^^e of god, and not the woman. Anf. He is fb called, not
j.Cor.11.7, [jg^^^ufe holinefle and righteoufnelTe is peculiar to him which is common to
both: but becaufe God hath placed more outward excellencie and dignitie in
the perfbn of a man then of a woman. The fecond,how Chrifl: lliotild be-cal-
Col.i.iff, led the im.^.ge of god. Anf. He is fo called for two fpeciall caufes. Firtf, becaufe
he is of the fame fubftance with the father ; and therefore is his mofl: abfolute
. image , and as the author of the Hebrewes faith,^/7f brlahtne^e ofhisqlorie and
the inqrMiedfotme of his perfon. Secondly , becaufe God beeing inuifible doth
manifefl: himfelfe in Chrifl: ; in whome as in a glafle we may- behold the wif-
dome, goodneSjthe iulficc and mercieofGod.
The fccond point to be confidered in the creation of man , is die dignitie of
pral.S{.j. his perfon: for Dauid Ca\t\i,Tho!i hafi '/97ade man little inferiour to the Angels, and
crowned him vpith (Tlorie,andrvorj7Hp. This di2;nitie ftands in foure points. I. A
i bleflcd c ommunion with the true God : for Paul fp caking of the Gentiles
Fph.^.i3. which were not called, faith they ^^txcflraunzers f-om the life of God. Where
bv the contrarie wc may gather , that our firll: parents in their innocencie li-
ue J the life of God, which is nodiing elfe but to lead fuch a life here on earth,
as that the creature f}iall haue a bleflcd and immedia t e fellow fhip with God,
*vhich ftands in this , that before the fall of man ,^od reuealed himfelfe in a
fpeciall
of the (reede. Creation of Man. 257
Ipcdall mantier vnto him , fb as his very bodie and foule was a temple and
dwelhng place of the Creatour . This fellowfhip betweene God and man in
his innocencie, was made manifeft in the fa miliar conferenc e which God
vouchiafed to man:biit fince the fall,this co mmunion is loft : for man can not
abi de the prefence o f God- And therfore when Peter had fiflied all nigKt^and
caught nothing , our Sauiour bad him calt downe his net to make a draught, Luk.j.?.
who did fo *, but when he faw the great multitude of fifhcs that were taken , at
this fight beholding but as it were fome fparkes of the glorious maieftie of
God in Chrift,he fell downe athisfeete, faying, Lord, depart fi-em me, for lam
afinner . The fecond point wherein mans dignitie confifteth, is, that man was "Z-
made lord and k ing ouer all creatures , as Dauid faith , Tbou haji made him to pf^j^^^.
haue dormmon tn the worses of thy handes : and therefore God hauing created
him in his imagejbiddeth him ru/e ouer thef/hes ofthefea , ouer theforrles of the
heauen,andofter euery beaftthat moonethvpon the earth:^ afterward he brought ^^*"''"**"'
them all to him,as to a fbucraigne lord and king to be named by him : and an-
(werably euery creature in his kind gaue reuercnce and fubiedion vnto man
before his fall, as vnto their lord and king.Whcre by the way we mufl reme-
bcr,that when we fee a ny creature that is h urtfull and noyfome vnto man,and
would rathe r dcuourc then obey him ', it muft put vs in minde of our finne t
for by creation we were made lords and kings ouer all creatures, and"they
durft not but reuerence and obey vs : but the rebellion of man vnto God is
the caufe of the rebellion of the creatures vnto vs. The third paxt of mans dig-
nitie by creation is , that before his fall he had a wonderfull beauti e and maie^ 7
flic aboue all creatures in his bodie : whereupon Dauid faith,the Loni hath
crowned him With giorie and worjhip. Andintherenuing of the couenant pcjig.
with Noe,God Ciiithythat the dread and feare of manjhallbe vpon all creatures : ^^„^^
which no we though it be but fmall , yet doth it plainely lliewe what was the
glorie and maieftie of mans perfon at the firft. The fourth dignitie of mans e- A
ftate in innocencie is , that his labourwas without paine or w carineffe : if he
had neuer fallen he fhould haue laboured in the garden ; but fo as he fhould
neuerhauebeenewearied therewith. For when Adam wasfallen,Godfaid,/»
thefweate of thy face, (halt tho» eate thy bread: now if the paine in labour come
after as a curie vp on man for his tranfgreflion, then before his fall man felt no
paine in his affaires. And in thefc foure things confifteth mans dignitift.which
he had in the crtation.
Now in the third follow eth mans calling before his fall : which is twofold 1
I. particular : 1 1, generall. Mans particular calling was to come into the
garden of Eden , to keepe it, and to dreffe the tiees and fruits thereof. This
fliewes vnto vs a good leffon , that eueiy man muft haue a particular calhng
wherein he ought to v^'alke : and therefore fuch asfpende tlieir time idlely in
gamma; ^\n6. vame delights, haue much to anfATr to God at the day of ludge-
xnent.T his will not excufe a man to fay the,that he had land & liuing to main-
t.iine hinifelfe , and therefore was to hue as he lift, for eucn A dam in his inno-
cencie had all things at his will,& wanted nothing;yct cuen then God imploi-
ed him in a callingitherforenone mufl be exempted , euery man both high &
low raaft walke in his proper caliingiAdas general calling,wasto woriliip his
/ Ciea- ^
1^8: Creation of Man. tAnExfoftlm
Crcatour , to which he was bound by the right of creation , confidering the
morall law was written in his heart by nature. Which is (ignificci in the Deca,
logue; where the Lord requires worfLip and obedience ofhis people, be-
]Gxod.»o.t. caufe he u Ie/jomh,thcLt is,one which hath beeing in himfelfc,and giues beeing
to all men bv creation . For the better vnderftanding of this point, we are to
confider three things. I. The place where Adam did worfhippe. II. The
time. III. The facraments. For the firft,God euer fince the beginning had
a place where he would be worihipped,and it is called Godf hou/e,whkh then
Gen.if.17. ^2j ^i^g garden of Eden.For it was vnto Adania place appointed by God for
his worffiip , as Church-aflemblies are vnto vs : where alfo the Lord at fbme
time did in a fpeciall manner fhew himfelfe vnto his creatiu-c . Touching the
time of Gods worfhip,it was the feuenth day from the beginning of the crea-
tion, the Sabbath day . And here we muft note, that the keeping of the Sab-
bath is morall. Some indeede doe plcadethat it is but a ceremonie ; yet falfly :
for it was ordained before the fall of man , at which time Ceremonies fignify-
ing fan£tification had no place. Nay markc further : Adam in his innocencic
was not clogged with finne as we are ; and yet then he had a fet Sabbath to
woriliip God nis creatour:and therefore much more neede hatheuery one of
vs of a fabbath day, wherein we may feuer our felues from the workes of our
callings.and the workes of finne.to the worlhip of God in theexercife of reli-
gion,and godly meditation of our creation.This point muftbe learned ofvs,
for when no occafion is offered of buiincs , then men will formally feeme to
keepe the fabbath: but if there come occafion of breaking the fabbath,as traf-
fike,gaming, and vaine {hewes , then Sabbath farewell , men will haue their
pleafures,let them worlliip God that will. But let vs remember in the feare of
God,that whofbeuer continueth in the breach of this law beeing moral, God
will no leffe powre forth his punifhmcnts vpon them, then for the breach of
any other commaundement : the confideration whereof, muft: mooue euery
man to a reuerent (anclifying of the Lords day.
Now for Adams facraments they were two : the tree of life, and the tree of
knowledge of ^ood and euill : the^ did ferue to cxercife Adam in obedience
vnto God . The tree of life was to fignifie alfurance of life for euer, ifhe did
keepe Gods comraandements : the tree of knowledge of good and euill, was
a facrament to ilievv vnto him,that ifhe did tranf2;re{re Gods comandemepts,
he llfould die: and it was fo called, becaufe it did tignifie that ifhe tranfgreffed
this lawjhe lliould haue experience both of good and euill in himfelfe.
Now in the fourth place followefh the ende of the creation of man , which
is twofold. Firft , that there might be a creature to whome God might make
manifeft: himfelfe , who in a fpeciall maner fhould fet forth and acknowledge
his wifdome , goodnefTc, mercie , in the creation ofheauen and earth , and of
things that are in them,as alfo his prouidence in gouerning the fame. Second-
ly,God hauing decreed to glorifie his name in fliewinghis mercie and iufticc
V pon his creature , hereupon in time crcateth men to fhew his mercie in the
Valuation of fome , and to flicw his iuftice in the iuft and deferued damnation
of other fome. And therfore he hath appointed the creation fpecially of man,
to be a meanes of manifeftation and beginning ofthe execution of his eternal
counfell Thus
oftheCr^edf, Creation of Man. 139
Thus much concerning mans creation in general! . The fpeciall parts of
man are twoiboc!ie,and fbule. And the reafon why the Lord would haue him
ftand on thefe two parts is this : Some creatures made before him were onely
bodily, as beafts,fi(nes,foules:{bmefpirituall,as Angcls:now man is both;fpi-
rituall in regard of his foule,corporail and (enfible in regard ofhis bodie; that
nothing might be wanting to the perfection of nature . If it be alleadged that
man confifts of three parts ; bodie, {bule, and fpirit *, becaufe Paul praies that
'I the Theflalonians may be fanftified in bodie,foule, and (pirit : the an{v\'cr is, ,.xhtil ,at
that the fpirit fignifies the minde whereby men conceiueandvnderftandfiich
things as may be vnderftood:and thefoule is there taken for the will and afFe-
£Vions: and therefore thefe twaine arc not two parts,but onely two diftind fa-
culties of one and the fame fbule.
The bodie of man at the firfl: was^focmed by God of clay or of the duft of
the earth,not to be the graue of the l^^, as Tlato faid, but to be an excellent *
and moft fit inftrumcnt to put in execution the powers and ftculties of the
foule. And howfbeuer in itfelfe confidered,it is mortalhbecaufc it is compou-
ded of contrarie natures called Elements: yet by the appointment and bleifing
of God in the creation,it became immortall till the fall of man.
As for the foule , it is no accidentarie qualitie , but a fpintuall and inuifible
effence or nature, fubfiffing by it fclfe. "Which plainely appeares in that the z^c^u- •
fbules of men haue beeing and continuance as well forth of the bodies of men
as in the fame; and are as well fubied to torments as the bodie is. And whereas
we can and doe put in pra(Jtifefundriea£tions of iife,fenfe , motion, vnder-
ftanding ; we doe it onely by the power and vertuc of the foule.
Hence arifeth the difference bctwecne the foules of men,and beafts . The
foules ofmen arc fublf ances : but the foules of other creatures feeme not to be
fubftancesi becaufe they haue ro beeing out of the bodies in which they are :
li but rather they are certaine peculiar qualities arifing of the matter of the bo=
die,and vanifhing with it. And it maybe for this caufe that the foule of the •
beaft is faid to bein the blood; whereas the like is notfaid of the foule of man. Gwij.j, ,
And though mens foules be (}3irits as angels are , yet a difference muft be
made. For angels can not be vnited with bodies fo as both fhall make one
whole and entire perfbn ; whereas mens foules may : yea the foule coupled
with the bodie is not onely the moouer of the bodie , but the principall caufe
that makes man to bea man.
The beginning of the foule is not of the effence of God ; vnlefle we will
make euery mans foule to be God: neither doth it fpring of the foule of the
parents , for the foule can no more beget a foule , then an angel can beget an •
angel. And Adam is called a lining foule , and not a quickning foule. And \xox.toi.
earthly fathers are called the fathers of our bodies, and not of our foules . It re- j^^j, ,j^
maines therefore as beeing mof^ agreeable to the Scriptures, that the foules of
men are then created by God of nothing , when they are inflifed into the
bodie.
And though the foules of men haue abcginning,yet they haue no end, but
are eternall. And when they are flude to die, it is not becaufe they ceafe at any
\ time to fubfift or haue beeingin nature,but becaufe they ceafe tobe righteous ^
140 Creation of Man. tAnExpoftuft
or to hauc fcllowfliip with God .
Whereas o ur bodies are Gods workcmafl (htp,we muftd orifkhim m our
L bodie$ ,and all the a£lions of bodie and foule, our eating aiiddrinking, our li-
tunz and dying, mufl: be referred to his gloric : yea we muft not hurt or abufe
RoaTuft'^* our bodies , but prcfent them as holy and liuing facrifices vnto God . And
whereas God made vs of the dufl: of the earth , v